许多西方思想家探讨无神论以及困扰西方社会的精神空虚。他们哀叹人在工业化、消费主义的社会中失去了人性,变成了机器。他们讨论西方社会中个体所面临的抑郁、痛苦、孤独、疏离与异化等种种状况,那里的人找不到出路,除了自杀别无选择。他们也讨论荒诞主义、虚无主义、无政府主义、折衷主义、种族主义、机会主义、新奴隶制、蹂躏人类的战争,以及价值观的毁灭、血腥残酷的殖民主义,还有遍布世界的其他种种苦难。西方知识分子常用一个说法来概括所有这些苦难,即"人类危机"。 他们所说的人类危机,从最简单的意义上讲,是指在时间和空间中的停滞状态,并伴随着无法找到治愈与解决之道的挫败感。这是因为人的心智(aqleeyah)与性情(nafseeyah)陷入混乱,从而扰乱了他的思想、倾向和行为。于是挫败感占据了他,导致无助、迷失、困惑与荒诞。危机并不能通过研究其表现和后果来化解,而应当追究产生它的真正根源。因此,剩下的任务是抛弃固执,勇敢地承认真理。 他们所讨论的人类危机,其根源在于主导世界的资本主义在文化与文明上的失败。以实证主义和理性主义为取向的资本主义文化,误解了人及其本性,把人仅仅看作在动机和目标上都追逐物质的存在;它也未能审视社会及其构成部分,只关注个人主义,并树立起"人对人如狼"的观念。

Many Western thinkers discuss atheism and the spiritual void afflicting Western society. They lament about man having lost his humanity, transforming into a machine in an industrialized, consumerist society. They discuss the cases of depression, misery, isolation, alienation and estrangement that afflict the individual living in Western societies, where he does not find a way to but for suicide. They also discuss absurdism, nihilism, anarchism, eclecticism, racism, opportunism, neo-slavery, wars that ravage humanity, along with the destruction of values, bloody and brutal colonialism and other miseries that are prevalent around the world. They summarize all of this misery in an expression that has become common amongst Western intellectuals, which is, the crisis of humanity. The crisis of humanity they discuss, in its simplest sense, means the state of stagnation in time and place, accompanied by the feeling of failure to reach the cure and solution. This is because of the confusion in the mentality ('aqleeyah) and disposition (nafseeyah) of man that causes turmoil in his thoughts, inclinations and behaviors. So the sense of failure dominates him, which leads to helplessness, loss, confusion and absurdism. The crisis is not resolved by studying its manifestations and results. Instead it is to be solved by looking at the actual cause that produced it. So what remains is to leave stubbornness behind and boldly acknowledge the truth. The reason for the crisis of humanity, which they discuss, is the cultural and civilizational failure of capitalism that dominates the world. Its culture representing its positivist, rationalist approach has failed in its understanding of man and his nature as it views man merely as materialistic, in both his motive and objective. It has also failed to look at society and its components, focusing only on individualism and established a conception that each man is a wolf for another man.

至于它的文明失败，这一点在其教义中显而易见：它否认生命与前世、后世之间的联系。它将人神化为宇宙的主宰和立法者。这种失败也体现在其自由主义的社会制度上，这些制度未能带来安宁与幸福。这种失败还体现在其价值观上，这些价值观仅局限于功利和物质主义。它的价值观将人的行为局限于兽性的、本能的目的，缺乏人性、道德与精神。

As for its civilizational failure, it is apparent in its doctrine that denies the connection of life with what is before and what is after. It deifies man as a master of the universe and as the legislator. The failure is apparent in its liberal societal systems that fail to provide tranquility and happiness. The failure is apparent in its values that are confined to utility and materialism alone. Its values confine human behavior to animalistic, instinctive ends alone devoid of humanity, morals and spirit.

文明民族的进步，不能仅仅以物质层面的发展来衡量，例如科学和技术的发展。它还应以道德的提升、崇高的价值和目标来衡量，这些使人超越动物的境界。它也应以制度是否符合人的天性（fitra）来衡量，即制度能否将物质与精神以精确的平衡相结合，兼顾今世与后世的福祉。在西方之前，许多民族拥有强大的力量、统治地位和物质上的进步。然而，他们偏离了主的律法，在大地上狂妄、暴虐、压迫他人。他们变得扭曲、败坏、堕落，因此安拉（SWT）毁灭了他们。安拉（SWT）说：

The advancement of civilized nations is not measured in terms of material progression, as scientific and technological developments, alone. Instead, it is also measured with respect to the elevation of morals, supreme values and objectives that elevate man from the realm of the animal. It is also measured with respect to systems that agree with the fitra (human nature) by mixing the matter with the spirit in a precise balance, combining the goodness of this world and the Hereafter. Many nations that preceded the West had strength, dominance and material advancement. However, they deviated from the rulings of their Lord and were arrogant, tyrannical and oppressive upon the earth. They were twisted, spoiled and corrupted and so Allah (swt) destroyed them. Allah (swt) says,

"难道他们没有在大地上旅行，观察在他们以前的那些人的结局如何吗？那些人在力量上和在大地上的遗迹上都比他们强大，但真主因他们的罪行而惩罚了他们，他们也没有任何能够保护他们免于真主的人。" {[TMQ] 《古兰经》40:21}

“Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allah seized them for their sins. And they had not from Allah any protector.” [TMQ Surah Ghafir 40:21],

西方人乃至整个世界的得救，在于抛弃世俗主义的信条。其所在，是采纳一种能够以令理智信服、与人性相契合的方式解决人类最大难题的信条，使人心充满安宁与平和。真正的信条，是为人提供一种关于人、生命与宇宙的正确而全面的思想，并考察它们与此前与此后之事的关系。基于这一全面的思想，人便能够确定自己存在的意义以及生命的目标（ghaayah），从而界定其对现世生活的观念，并以此塑造自己的行为。

The salvation of the Western man and the entire world lies in abandoning the creed of secularism. It lies in taking a creed that solves the greatest problem of humankind in a manner that convinces the mind and agrees with human nature, such that hearts are filled with tranquility and peace. The true creed is the one that finds for a man a correct and comprehensive thought about man, life and universe, with respect to their relationship to what is before and what is after. Based on this comprehensive thought, man is able to determine the meaning of his existence and goal (ghaayah) in life, thereby defining his concepts about worldly life to shape his behavior.

启蒙式的思考是找到人类这一全面思想的方法。这种思考并不是在回答人的那些关键问题上的妥协或回避：我从哪里来？我为何现在在这里？我将往何处去？任何有理性的人都清楚，他所感知的事物本身的存在，表明必定有一位创造它们的造物主。关于所感知之物的事实是：它们要么能够自行存在，要么无法自行存在，而依赖于不可或缺的存在者（wājib al-wujūd）。能否自行存在，是对某物所作的一种判断，这种判断是通过推理来确定的：它是否能够自己存在，或者不能自己存在。这一判断，即关于存在能力的判断，

Enlightened thinking is the method to find this comprehensive thought for a man. This thinking is not a compromise or evasion over answering the crucial questions of man: Where did I come from? Why am I here now? Where will I go? Any reasoning person is aware that the mere existence of things which he senses have a Creator who created them. The fact with regards to the perceived things is that either they are able to exist of themselves or they are incapable of existing by themselves, dependent on the indispensable for existence (wajibul wujood). Being able to exist by its own self is a judgment upon a thing, determined by reasoning over whether it is capable to exist of itself or cannot exist of its own. This judgment, the judgment over the ability to exist,

与必然存在者相对的，是可能存在者的判断。因此，当人的感官触及一张桌子时，他便会建立起一个明显的、理性的判断：这张桌子的存在。桌子之所以能够存在，是因为它的存在与其制作者（工匠）相关联。至于桌子的制作者本人，他对于桌子的存在而言是必然的，因为他的存在是桌子存在的原因。宇宙、人类和生命本身并不能明显地自行存在。它们的存在证明了创造它们的必然存在者（wājib al-wujūd）。这位必然存在者就是创造者，即安拉（SWT）。

is contrasted with the judgment related to the indispensable for existence. Accordingly, when a man’s sense falls on a table, he establishes an evident, rational udgment related to the existence of the table. It is only able to exist because its existence is connected with its maker (saan/'a). As for the maker of the table himself, he is indispensable for the existence of the table. This is because his existence is the reason for the existence of the table. The universe, man and life are not able to exist of themselves evidently. Their existence evidences the indispensable for existence (waajib ul wujood) that created them. The indispensable for existence is the Creator Who is Allah (swt).

随后，研究必然要求探寻造物主与受造物之间的关系。的确，受造的人相信造物主存在，就必然要求去探究造物主与受造物之间关系的存在。由于人无法确定自己与造物主关系的本质，理智要求人停止在此方面的探索，把这件事交给造物主自己。造物主安拉（SWT）已经规定了如何传达祂与受造物之间的关系。于是，祂（SWT）向人类派遣了使者。其中有穆萨（AS）被派往他的people，尔萨（AS）被派往他的人民，穆罕默德ﷺ被派往全人类。

The study then mandates finding the relationship of the Creator with the creation. Indeed, the belief of a created man in the existence of a Creator necessitates the search for the existence of the relationship of the Creator with the creation. Since man is unable to determine the nature of his relationship with the Creator, the intellect mandates that man desists from that and leaves the matter to the Creator himself. The Creator, Allah (swt), has specified how to convey His relationship with the creation. So He (swt) sent Messengers to humankind. Amongst them are Musa (as) who was sent to his people, Isa (as) who was sent to his people and Muhammad (saw) who was sent to the whole of humankind.

为确认使者及其所传信息的真实性，理智要求使者必须提供决定性的证据（burhaan），以证明其所传的信息。这就要求使者展示人类无法做到的奇迹，且这些奇迹须符合既定的常规。穆萨（alayhi as-salam）、尔萨（alayhi as-salam）以及其他先知（alayhim as-salam）的奇迹便是如此。然而，这些奇迹如今只保存在传述的信息之中，无法在今天得到可以验证的实在。唯一能被人感知、至今仍构成挑战的奇迹，便是穆罕默德ﷺ从安拉（subhanahu wa ta'ala）那里带来的奇迹，即《古兰经》。

To confirm the validity of the Message and Prophethood of the Messengers, intellect mandates the establishment of decisive evidence (burhaan) from the Messengers, regarding their Message. This requires the Messenger to demonstrate miracles which humans are incapable of performing, within the established norm. Such were the miracles of Musa (as), Isa (as) and other Prophets (as). However, such miracles are only carried in narrated information now, that have no verifiable reality today. The only miracle which is sensed by man and remains a challenge today, is the miracle brought by Muhammad (saw) from Allah (swt), which is the Quran.

奇迹通过两种途径得以确立：或者通过直接的领会，或者通过推理（istidlaal）。因此，当穆萨（عليه السلام）把手杖变成迅速游动的蛇时，行法术的人直接领会到这是奇迹而非幻术，于是他们自己直接领会了奇迹，并确信穆萨（عليه السلام）所言属实。至于其他人，则是从术士无法造出类似之物以及他们向穆萨（عليه السلام）屈服中领会到奇迹的，所以推理之路是他们通向信仰的途径。 至于《古兰经》的相关问题，人们既可以直接领会其奇迹之性质，即没有人能造出类似之物，也可以通过推理得知所有阿拉伯人，无论是信士还是不信者，都无法造出类似的经文，尽管《古兰经》曾向他们发出挑战。由此，《古兰经》要么出自阿拉伯人，要么出自穆罕默德ﷺ，要么出自安拉（سبحانه وتعالى）。 说《古兰经》出自阿拉伯人是错误的，因为他们并未将其归于自己。而且，尽管经文向他们发出挑战，他们仍未能造出类似之物。说《古兰经》出自穆罕默德ﷺ同样是错误的，因为他ﷺ是阿拉伯人，适用于所有阿拉伯人的情况也同样适用于他ﷺ。此外，穆罕默德ﷺ曾讲过大量的话语，其中有传承广泛可靠（mutawwatir）的圣训，这些圣训与《古兰经》截然不同。如果《古兰经》真是他ﷺ的言语，那么他ﷺ就会把奇迹性归于他全部的言语，而不是仅仅归于其中一部分。他ﷺ只宣称部分言语具有奇迹性而不宣称全部，这在理性上是说不通的。 既然说《古兰经》出自阿拉伯人或穆罕默德ﷺ都是站不住脚的，那么它必定出自安拉（سبحانه وتعالى）。

The miracle is established as true through two methods: Either by direct comprehension or by reasoning (istidlaal). Thus when Musa (as) turned a stick into a swiftly moving snake, the illusionists directly comprehended that it was a miracle and not illusion. So they comprehended the miracle by themselves directly and were certain of the truthfulness of Musa (as). As for those other than the illusionists, they comprehended the miracle from the inability of sorcerers to bring the like of it and their submission to Musa (as). So the method of reasoning was their way to belief. As for the matter related to Quran, one can either directly comprehend the nature of its miracle that no one can bring the like of it or he can reason the inability of all the Arabs, whether they are believers or kuffar, to bring the like of the Quran, despite the Quran challenging them to do so. Thus the Quran is either from Arabs or from Muhammad (saw) or from Allah (swt). It is wrong to say that the Quran comes from the Arabs, because they did not attribute it to themselves. Moreover, they failed to bring the like of the Quran, despite it challenging them. It is wrong also to say that the Quran is from Muhammad (saw) because he (saw) is an Arab and what applies to all the Arabs also applies to him (saw). Moreover, Muhammad (saw) had spoken extensively. Within his speech are the conclusively narrated (mutawwatir) Hadith which are entirely different from the Quran. If the Quran were really his (saw) words, he would have claimed the miracle for all of his speech and not for some of it. It is irrational for him (saw) to claim a miracle for just part of his speech, whilst not claiming for the whole. Since it is invalid to say that the Quran is from Arabs or Muhammad (saw), it is definitely from Allah (swt)

因此，这一奇迹印证了带来它的那位使者的使命。

and thus the miracle validates the Messengership of the one who brought it.

因此,对真主(swt)的信仰以及对穆罕默德(saw)使命的信仰,即伊斯兰信条,建立在理智('aql)之上,并依赖于理智。所以,伊斯兰信条是能够说服理性的理性信条。它也是符合人性的信条,因为它承认人的崇拜本能,承认人对造物主的需要,即那位管理万物的主(Al-Mudabbir)。他制定了Deen,即真主(swt)所命令的制度;真主是安排人类行为、照料其事务并解决其一切问题的那一位。因此,伊斯兰信条是能够说服理智、符合人性、带来安宁与和平的理性基础与理性指引。诚然,唯有伊斯兰才是人类摆脱危机的救赎。

Accordingly, the belief in Allah (swt) and in the Message of the Muhammad (saw) i.e. belief in the Islamic creed is built on intellect ('aql) and is dependent on it. So the Islamic creed is the rational creed that is convincing to the mind. It is also a creed agreeing with human nature because it acknowledges the sanctification instinct, acknowledging the need of man for the Creator, the One Who organizes (Al-Mudabbir). He determines the Deen i.e. the system commanded by Allah (swt), the One who organizes the actions of humans, takes care of their affairs and treats all their problems. Thus the Islamic creed is the intellectual basis and intellectual leadership that is convincing to the mind and agrees with human nature, which brings tranquility and peace. Indeed, Islam alone is the salvation for humanity, from its crisis.

伊斯兰信仰既是精神信仰，也是政治信仰，因为它所产生的律例以及在其基础上形成的思想，既照顾今世的事务，也照顾后世的事务。由此产生的制度（nizaam）是一套伊斯兰教法规则的总和，用以规范人与造物主的关系、人与自身的关系，以及人与其他人的关系。它是一个以唯独崇拜安拉为基础而建立的全面、完整的制度。因此，男人与女人、富人与穷人、成年人与年轻人、黑人与白人，在此方面都是平等的。伊玛目艾哈迈德在其《圣训集》（Musnad）中转述，艾布·纳达拉说：那些在提舍里克日期间听过使者ﷺ讲道的人，向我讲述说，他……

The Islamic creed is both a spiritual and political creed because through the rulings emerging from it and the thoughts which are built upon it, it takes care of the affairs of both this world and the Hereafter. The system (niZaam) that emerged from it is the collection of Shariah rulings to regulate man’s relationship with the Creator, himself and with other humans. It is a comprehensive and complete system built upon the basis of servitude to Allah (swt) alone. So men and women, rich and poor, adult and young and black and white are equal in this regard. Imam Ahmed reported in his Musnad from Abu Nadhra: those who heard the sermon of the Messenger of Allah (saw) during the days of Tashreeq narrated to me that he (saw)

said,

said,

“人们啊，你们的主是独一的，你们的父亲也是同一个人。阿拉伯人不比非阿拉伯人优越，非阿拉伯人也不比阿拉伯人优越；白人不比黑人优越，黑人也不比白人优越，唯有敬畏（虔诚）方可作为区别。我不是已经传达了吗？”

“O people, your Lord is One and your father is one: an Arab has no superiority over a non­ Arab nor does a non-Arab have any superiority over an Arab. The White has no superiority over the Black nor does the Black have any superiority over a White except by piety. Have I not conveyed?”.

在这一制度中，可以看到物质与精神的融合，这与将物质和精神割裂开来的资本主义制度不同。人及其行为是物质性的，因为他受其生命能量的驱动，受机体需求和本能的推动，以求得满足。他之所以实施这些行为，是基于他相信自己是造物主的被造物，而且生命与之前和之后的事情相连。因此，他受安拉（SWT）的沙里亚约束，遵守祂的命令与禁令，这些约束塑造了他的行为。于是，人在生活中实现了与安拉（SWT）的联系，即将物质与精神融合起来，追求安拉（SWT）的喜悦，借此人得以获得永恒的安宁，即幸福。

In this system, one can see the mixing of matter with the spirit, unlike the capitalist system that separates matter from the spirit. Man and his actions are material, as he is driven by his life energy, of organic needs and instincts, to achieve their satiation. He then performs such actions based on his belief that he is a creation of the Creator and that life is connected to what is before and what is after. So he is restricted by the Shariah of Allah (swt) and abides by His commands and prohibitions, that shape his behavior. So man realizes his connection with Allah (swt) in his life i.e. mixes the matter with the spirit, seeking to achieve the pleasure of Allah (swt), by which man achieves perpetual tranquility i.e. happiness.

在伊斯兰教中，人的行为并非荒诞、毫无价值或漫无目的。相反，它们都有其目标，因此他遵循安拉的命令与禁令而行动，即在行为上遵守沙里亚的律例，以实现他所追求的目的和他所达成的意图（qasd）。所以他的行为基于那些能产生预期结果的律例，穆斯林在行动时会将这一结果纳入考量，即为个人和社会实现某种价值（qeemah）。仔细研究沙里亚律例的人便能看出，沙里亚所规定的价值，即为人生中各种问题所颁布的应对之道，共有四种：物质的、精神的、道德的和人道的。当穆斯林依照沙里亚律例行动以实现这些价值时，正如伊斯兰教所界定、确定并组织的那样，所有这些价值都将在社会中得到相应程度的实现，形成一个穆斯林社会，从而保障所有人的福祉与安宁。安拉（SWT）说：

The actions of a man in Islam are not of absurdism, valueless and aimless. Instead they are for an aim and so he proceeds according to the commands and prohibitions of Allah i.e. he adheres to the Shariah rulings in actions for the goal he seeks and the aim (qasd) he achieves. So his actions are based on the rulings that produces an intended result that the Muslim takes into account in his action i.e. the achievement of a certain value (qeemah) for the individual and the community. One who scrutinizes the Shariah rulings can see that the values specified by the Shariah, that decreed the treatments for the problems of man in life, are of four types, material, spiritual, moral and humanitarian. When a Muslim man acts to achieve these values according to the Shariah rulings, as defined, determined and organized by Islam, all those values will be achieved in a society to the extent necessary, as a Muslim society, which ensures the well-being and tranquility of all. Allah (swt) says,

“那些信道的人，他们的心因记念真主而安宁。须知，心只有因记念真主才得安宁。”[TMQ 雷尔德章 13:38]

“Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” [TMQ Surah Ar-Ra'ad 13:38],

总之,我们呼吁全人类,包括西方人民,审视西方已经变成的样子,摒弃资本主义和西方文明的观念,转而接受并采纳伊斯兰。诚然,伊斯兰是拯救人类脱离其当前所处苦难的唯一保障,能够将人类从不公与黑暗的深渊中引领出来,走向公正与真理的光明。

In conclusion, we call for the whole of humankind, including the people of the West to review what the West has become, to renounce the idea of Capitalism and the Western civilization and to take and adopt Islam instead. Indeed, Islam is the only guarantee to save humankind from the miseries in which it now lives, by driving out humanity from the depths of injustice and darkness, into the light of justice and Truth.