人之所以复兴(yanhaD)，取决于他所持有的关于人、生命和宇宙的思想(fikr)，以及这些思想作为一个整体与此生之前所有事物和此生之后所有事物之间的关系。因此，要使人复兴(yanhaD)，就必须从根本上、全面地改变他现有的思想(fikr)，并为他产生另一种思想(fikr)。这是因为正是思想(fikr)产生了关于事物的概念(mafaaheem)，并巩固这些概念。人依据自己对此生事物的概念(mafaaheem)来塑造他在今生的行为(sulook)。因此，人对所喜爱之人所持的概念(mafaaheem)塑造了他对此人的行为(sulook)；与之相对，他对所厌恶之人并持有憎恨概念时，行为则截然不同。同样，他对不认识或对其没有任何概念(mafaaheem)的人，也会表现出不同的行为(sulook)。由此可见，人的行为(sulook)与其概念(mafaaheem)相联系，因此，当我们希望改变衰落之人的行为(sulook)并使之变得高尚时，必须首先改变他的概念(mafaaheem)。安拉(SWT)说：

Man revives (yanhaDu) according to what he carries of thought (fikr) about man, life and the universe, and about their relationship, as a whole, with what preceded this life and what comes after it. Hence, in order for man to revive (yanhaD), it is necessary to radically and comprehensively change his current thought (fikr) and generate another thought (fikr) for him. This is because it is the thought (fikr) that generates the concepts about things and consolidates them. Man shapes his behaviour (sulook) in this life according to his concepts (mafaaheem) about it. So, man's concepts (mafaaheem) about a person he likes shapes his behaviour (sulook) towards him. This is in contrast with his behaviour towards a person he dislikes and holds concepts of hatred. Also he will exhibit different behaviour (sulook) towards a person he does not know or holds any concepts (mafaaheem) about. So, human behaviour (sulook) is linked to man's concepts (mafaaheem) and when we wish to change the behaviour (sulook) of the declined man and make it refined, it is imperative to change his concepts (mafaaheem) first. Allah (swt) says:

安拉不会改变任何一群人的处境，直到他们改变自己内心的状态。 [Ar-Ra’d: 11]

"Allah does not change the circumstances of any people until they have changed what is within themselves." [Ar-Ra’d: 11]

只有通过产生关于今生的思想（فكر），才能改变人的观念（مفاهيم），从而树立关于今生的正确观念。若不能产生关于人、生命和宇宙，以及此生之前与此生之后所发生之事，并其与前后事物之关系的思想，那么关于今生的思想就无法有效地巩固。这一点可以通过提出关于人、生命和宇宙的全面观念（الفكرة الكلية）来实现，因为它是建立一切关于今生观念的理智基础（القاعدة الفكرية）。提出关于这些问题的全面思想（فكرة），就是解决人类最大问题的途径。一旦这个问题得到解决，其他一切问题也随之解决，因为它们相对于主要问题而言，要么是局部的，要么是由它派生出来的。这种解决方案若不是真正的解决方案，即不符合人的本性（فطرة），能够说服理智从而使心灵充满安宁，就不能带来正确的复兴（نهضة）。

The only way to change man's concepts (mafaaheem) is by generating thought (fikr) about this life in order to set up the correct concepts (mafaaheem) about it. Thought about this life will not be productively consolidated unless the thought about man, life and the universe and about what preceded this life as well as what comes after this life, and its relationship with what is before and after it, is generated. This can be achieved by giving the comprehensive idea (al-fikrah al kulliyah) about man, life and the universe, because it is the intellectual basis (al-qa 'idah al-fikriyyah) upon which all ideas about this life are built. Giving this comprehensive thought (fikrah) about these matters is the solution to man's greatest problem. Once this problem is solved all other problems are solved, because they are either partial compared to the main problem or branch from it. This solution wouldn't lead to the correct revival (nahDah), unless it is a true solution which is compatible with man's innate nature (fitrah) and convinces the mind and thus fills the heart with tranquillity.

真正的解决方案，只有通过对宇宙、人类和生命的开明思想（al-fikr ul-mustaneer）才能达成。因此，那些渴望复兴（nahDah）并追求崛起之路（ruqiy）的人，必须首先运用开明的思想（fikr）以正确的方式解决这一问题。这一解决方案无非就是“阿கீ达”（'aqeedah），它构成了一切关于人类行为和此世制度的具体思考所赖以建立的思想基础（al-qa 'idah al-fikriyyah）。

The true solution cannot be reached except through the enlightened thought (al-fikr ul-mustaneer) about the universe, man and life. Consequently, those who yearn for revival (nahDah) and pursue the path of elevation (ruqiy), must first solve this problem in a correct manner by utilising enlightened thought (fikr). This solution is none other than the ‘aqeedah which serves as the intellectual basis (al-qa 'idah al-fikriyyah) upon which every detailed thought about man's behaviour and the systems ofthis life are built.

伊斯兰解决了人类最大的问题，其解决方案既符合人的天性（fitrah），又能使人的理智信服，并使人的心灵充满安宁。伊斯兰将理性地接受这一解决方案作为皈依它的条件。因此，伊斯兰建立在一个根本之上，即“信仰”（'aqeedah），它断定：在人、生命和宇宙背后，有一位创造者（khaaliq），他创造了它们，也创造了一切事物，他就是安拉（SWT）。这位创造者从无中创造了万物（'adam）。他的存在是必然的（wajib ul-wujood），他不是被造的，否则他就不能成为创造者。他是创造者这一事实，必然意味着他不是被造的，他的存在是必然的，因为一切事物的存在都依赖于他，而他不依赖于任何事物。

Islam addressed the greatest problem and solved it in a manner that agrees with man's nature (fitrah), convinces his mind, and fills his heart with tranquillity. Islam made the rational acceptance of this solution a condition for embracing it. Therefore, Islam is built upon one basis, i.e. the ‘aqeedah, which states there is behind man, life and the universe a creator (khaaliq), who created all of them and created everything: He is AllahThis Creator created everything out of nothing ('adam). His existence is indispensable (wajib ul-wujood) and He is not created - otherwise, He wouldn't be a Creator. The fact that He is a Creator makes it necessary that He is not created and that His existence is indispensable, because all things depend for their existence on Him and He does not depend on anything.

事物必定有一个创造者，其理由在于：理智所能理解的人、生命和宇宙，都是有限的、脆弱的、不完善的，并且需要某种超越其自身的东西。人是有限的，因为他在各方面的成长都只能达到某个他无法超越的极限，所以他是有限的。生命是有限的，因为它只在个体身上显现，而感官所察觉到的是，它随着个体的终结而终结，因此它是有限的。宇宙是有限的，因为它是天体的总和，而每个天体都是有限的；有限事物的总和显然也是有限的。因此，人、生命和宇宙无疑都是有限的。当我们思考有限之物时，便会看到它不是azali（永恒、无限的），否则它就不会是有限的，因此它必定是由他者所创造的，这个他者就是人、生命和宇宙的创造者。这位创造者要么是被他者所创造的，要么是自己创造自己的，要么是azali（永恒、无限的），其存在是必然存在（wajib ul-wujood）。他被他者所创造是绝对错误的，因为那样他就是有限的。他自己创造自己也是错误的，理性上也不能被视为创造者。至于自我创造，其结果将是他既被自己创造，同时又在创造自己，这纯属荒谬。因此，创造者必定是azali（永恒、无限的），其存在是必然存在的。他就是安拉（SWT）。

The reason that things must have a creator, is because the things which are comprehensible by the mind that is man, life, and the universe, are limited, weak, imperfect, and are in need for something other than themselves. Man is limited, because he grows in every aspect to a certain limit that he cannot surpass, so he is limited. Life is limited, because it manifests itself only in individuals, and what is noticed by the senses is that it is concluded with the individual, thus it is limited. The universe is limited, because it is the sum of celestial bodies, and each body is limited; and the sum of limited things is self-evidently limited. Thus, man, life, and the universe are definitely limited. When we ponder on the limited (thing), we see that it is not azali (eternal - limitless), otherwise it would not have been limited, and therefore, it must be created by something else, which is the Creator of man, life and the universe. This Creator, is either created by someone else, creator of himself, or azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood). It is absolutely false that he is created by someone else, because he would then be limited. It is also false that he is the creator of himself and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself simultaneously. This is simply absurd. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable. He is Allah (swt).

任何具备理智能力的人，都能从可以感知的事物中领会到它们有一位创造者。原因在于，人们在这些事物中都能察觉到它们的不完善、软弱和依赖性，因此它们必然是被创造的。所以，只要将注意力投向宇宙、生命或人类中的任何一样事物，就足以由此推断出造物主与安排者的存在。因此，无论观察宇宙中的哪一个天体，思考生命的哪一个方面，还是领悟人类的哪一个层面，都必然表明安拉（SWT）的存在。 由此可见，《古兰经》提请人们注意这些事物，并命令人去思考它们、思考它们的周围环境以及与它们相关的事物，并从这种思考中得出安拉（SWT）存在的结论。于是，人看到各种事物都需要其他事物，便必然由此得出造物主安拉（SWT）的存在。《古兰经》中表达这一含义的经文有数百节。在《阿里·伊姆兰》章中，安拉（SWT）说：

Anyone who has the mental faculty can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and man to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah (swt). Therefore, we see that the Qur’an draws attention to these things and instructs man to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah (swt). Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah (swt), the Creator. There are hundreds of Qur’anic ayat expressing this meaning. In surat Aali-Imran, Allah (swt) says:

"看哪！在天地的创造，以及昼夜的交替之中，确有迹象供有理智的人思索。" [Aali-Imran: 190]

"Behold! In the creation of the heavens and the earth and the alteration of night and day, these are indeed signs for men of understanding." [Aali-Imran: 190]

以及在《罗马》章中,

and in surat ar-Rum,

“在他的迹象中，有天地的创造，以及你们语言和肤色的差异。确实，这其中有给有知识之人的迹象。” [Ar-Rum: 22]

"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [Ar-Rum: 22]

以及在《古兰经》的《Al-Ghashiya》章中,

and in surat al-Ghashiya,

"难道他们不观察骆驼是怎样被创造的吗？天空是怎样被升起的？群山是怎样被竖立的？大地是怎样被铺展的吗？"（《古舍耶》：17-20）以及《塔里格》篇中的经文，

"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [Al-Ghashiya: 17-20] and in surat at-Tariq,

那么人应当思考自己是从什么被创造的。他是从一种涌出的液体被创造的，这液体从脊背与肋骨之间射出。 [At-Tariq: 5-7]

"So let man reflect, from what he is created. He is created from a gushing fluid, that is issued from between the loins and ribs." [At-Tariq: 5-7]

以及《古兰经》中的《黄牛章》（Surat al-Baqarah）中，

and in surat al-Baqarah,

"的确，在天地的创造中，在昼夜的更替中，在航行于海上、对人们有益的船只中，在真主从天上降下的雨水中——借此使大地在枯死之后重获生机，并使各种走兽散布其上——在风的安排中，在顺从地行进于天地之间的云层中，都有迹象（显示真主的主权）给有理智的人们。" [Al-Baqarah: 164]

" Behold! in the creation of the heavens and the earth and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and in the ordinance of the winds, and the clouds obedient between heaven and earth are signs (of Allah's sovereignty) for people who have sense." [Al-Baqarah: 164]

此外,古兰经中有许多经文号召人们深入思考事物及其周围环境和与之相关的一切,从而推断出造物主、安排者的存在。由此,对真主的信仰便通过理性和明确的证据得以牢固确立。

In addition, there are so many ayat that call upon man to ponder deeply upon things and their surroundings and that which is related to them, thereby concluding from that the existence of the Creator, the Organiser. Thus belief in Allah is firmly established through reason and clear evidence.

诚然,相信造物主是每个人天生的本性。然而,这种与生俱来的信仰是通过人的情感而来的,若任其独处,这条路既不能带来可靠的结果,也无法带来稳定。情感(wijdaan)常常会在原始的信仰上添加神话式的、毫无根据的观念。这些没有依据的信仰成分,使人更加偏离正确的信仰,将人推入kufr(不信)与无信仰之中。偶像崇拜、迷信和神话,正是误用情感的结果。因此,伊斯兰并不把情感当作通往信仰的唯一途径,以免人们将与神性相矛盾的某些属性归于真主,或认为真主寓于物质之中,或以为可以通过崇拜物质对象而亲近祂,从而导致kufr或shirk(以物配主),或陷入妄念与迷信——这些都是真正的信仰所摒弃的。正因如此,伊斯兰要求将理智与情感结合使用,并责成穆斯林运用理智来信仰真主,同时禁止在'aqeedah(信条)上盲目模仿。因此,伊斯兰将理智确立为信仰真主的裁决者,并禁止在'aqeedah上盲目模仿。真主说:

Indeed, belief in the Creator, is natural in every human being. However such innate belief comes through his emotions, a path that neither leads to trustworthy results nor to stability if left alone. The emotions (wijdaan) often add mythical and unfounded ideas to the original belief. These unwarranted elements of belief cause one to further stray from the correct belief and catapults one into Kufr and infidelity. Idolatry, superstitions, and mythology are but a result of mistakes of using emotions. Therefore, Islam does not leave the emotions as the only way to belief, so as not to ascribe certain attributes contradictory to deity, or to consider Allah incarnated in material substances, or to perceive the possibility of drawing closer to Him through worshipping material objects thus, leading to Kufr or shirk, or to delusions and superstitions all of which are renounced by true iman. That is why Islam compels the use of the mind with the emotions and obliges the Muslim to use his mind to believe in Allah and forbids imitation in ‘aqeedah. Therefore, Islam assigned the mind as the arbitrator in iman in Allah and forbids imitation in ‘aqeedah. Allah, says:

这段文字是《古兰经》的一节经文，按规则应放在花括号内，并保留原文的内容与格式，同时我需要按要求翻译。 {看哪！在天地的创造中，在黑夜与白昼的交替中，确有迹象，给有理智的人们。} [Aali-Imran: 190]

"Behold! In the creation of the heavens and the earth, and the alteration of night and day, these are indeed signs for men of understanding." [Aali-Imran: 190]

因此，每位穆斯林都有义务（waajib）使自己的信仰（Iman）建立在思考、研习和沉思之上，并使自己的理智成为信仰真主（swt）的最终裁决者。《古兰经》在其不同章节中数百次号召人们深入观察宇宙，以理解其规律，从而由此获得对其创造者的信仰。这些经文都指向人的理智能力，邀请他深入思考、反复推敲，使其信仰建立在理性和明确的证据之上；并警告他不要未经考察、审视，也不要亲自确信其正确性，就盲目沿袭他所见祖先的做法。这才是伊斯兰所倡导的信仰，而不是所谓古人的信仰。它是一个有见识、彻底笃定之人的信仰：他探寻并沉思，直到通过沉思与思考，达到对真主（swt）存在的确定无疑的信念。

Therefore it is obligatory (waajib) upon every Muslim to make his belief (Iman) result from, thinking, study and contemplation and to make his mind the absolute arbitrator in the belief (Iman) in Allah (swt). The call to look deeply in the universe so as to understand its laws and to be guided to the iman in its Creator is repeated in the Qur'an hundreds of times in its different surah, all of which are directed to man's intellectual faculty, inviting him to think deeply and to ponder so as his iman be based upon reason and clear evidence, and warning him not to adopt what he found his forefathers doing without investigating it, scrutinizing it, and being personally confident of its correctness. This is the iman which Islam called for, and not the so called faith of the old (people). It is the faith of the enlightened and absolutely assured person who searched and contemplated until he came through contemplation and thinking to the assured conviction in the existence of Allah (swt).

尽管人有义务运用理智去获得对安拉(swt)的正确信仰,人却无法理解超出其感官与心智能力范围之外的事物。这是因为人的心智局限于某些边界之内,无论它如何发展和成长,都无法超越这些边界,因此它的理解能力是有限的。所以,心智将无法理解安拉(swt)的本质,因为祂超越人、生命和宇宙,而人的心智无法理解超越人自身的事物。因此,人的心智无法理解安拉(swt)的本质。不应当提出这样的疑问:人既然无法用心智理解安拉(swt)的本质,又如何能用心智信仰安拉?这是因为信仰(伊玛尼)包含对安拉存在的信仰,而安拉的存在是通过祂的受造物即宇宙、人和生命而被理解的。这些受造物处于心智所能理解的范围之内,因此人理解了它们;并且从理解它们,人理解了存在一位创造者(创造了这些事物)即安拉(swt)。因此,对安拉存在的伊玛尼是合乎理性的,并且处于人的心智能力范围之内。这与安拉(swt)的本质形成对比,后者是不可能被理解的,因为祂超越人、生命和宇宙,因而超出任何心智的能力。心智无法理解超出其界限的事物,是由于它天生的局限性。这种局限性应当成为增强伊玛尼的因素之一,而不应成为怀疑和疑虑的根源。此外,由于我们对安拉的伊玛尼是通过我们的心智达成的,我们对祂存在的理解是完整的。既然我们对祂存在的感知与心智相连,那么我们对祂存在的感知就是绝对确定的。因此,这在我们心中引发了对与造物主相关的一切神圣属性的完整理解和确信感受。 所有这些都使我们确信，尽管我们对真主坚信不疑，我们仍无法理解真主(swt)的本质。因此，我们必须顺服真主告知我们的一切，其中有些是理智无法理解或无法达到理解的。这是由于人类理智的天然局限：它依据相对而有限的标准，无法理解超出其范围之外的事物；而要理解这些事物，需要绝对而无限的标准，这是人既不拥有、也无法获得的。至于需要使者(saw)的证据，已经证明：人是由真主(swt)创造的，宗教信仰是人与生俱来的(fiTri)，因为它是人的本能之一。因此，人出于其本性，会尊崇他的创造者，而这种尊崇就是崇拜，即人与其创造者之间的关系。若放任这种关系没有秩序，就会导致混乱，并导致崇拜创造者以外的事物。因此，必须以一套正确的制度来规范这种关系，而这套制度不可能出自人本身，因为人无法理解创造者的本质，从而无法建立自己与创造者之间的这种关系。由此可见，这套制度必须来自创造者。既然创造者必须把这套制度传达给人，那么就必须有使者(saw)，把真主(swt)的宗教传达给世人。

Despite the obligation to use the mind to arrive at the correct belief in Allah (swt), man is unable to comprehend things beyond the boundaries of his senses and mental faculty. This is because man's mind is limited within boundaries it cannot surpass regardless of how much it develops and grows, hence, its ability to comprehend is limited. Therefore, the mind will fall short of comprehending the essence of Allah (swt), because He is beyond man, life and the universe and the human mind cannot comprehend what is beyond man. Thus the human mind is unable to comprehend the essence of Allah (swt). It should not be said how does man believe in Allah with his mind while his mind cannot comprehend the essence of Allah (swt). This is because belief (iman) entails iman in the existence of Allah (swt), whose existence is comprehended through the existence of His creation, i.e. the universe, man and life. These creations are within the limits of what the mind can comprehend and thus, man comprehended them; and from comprehending them, man comprehended the existence of a creator (for these things) who is Allah (swt). Therefore, iman in the existence of Allah is rational and within the limits of man's mental capacity. This is in contrast to the essence of Allah (swt), which is impossible since He is beyond man, life and the universe and hence He is beyond the capability of any mind. The mind is unable to comprehend what is beyond its bounds because of its inherent limitation to do so. This limitation should be one of the factors which strengthen the iman and not a source of suspicion and doubt. Moreover, since our iman in Allah (swt) is reached through our mind, our comprehension of His existence is complete. Since our sensation of His existence is linked with the mind, then our sensation of His existence is absolutely sure. Thus, this initiates in us a complete comprehension and assured feeling of all the divine attributes associated with the Creator. All of this convinces us that we will be unable to comprehend the essence of Allah (swt), despite our firm iman in Him. Therefore, we have to submit to all that He has informed us about, of which the mind is incapable to comprehend or to arrive at its comprehension. This is due to the natural inability of the human mind, by its relative and limited standards, to comprehend what is beyond it; for this comprehension would need absolute and unlimited standards, matters which man neither possess nor can acquire. As for the proof of the need for Messenger (saw)s, it has been proven that man is created by Allah (swt) and that religiousness is innate (fiTri) in man, since it is one of his instincts. Thus, man, by his nature, sanctifies his Creator, and this sanctification means worship, which is the relationship between man and his Creator. Leaving this relationship without organisation will lead to turmoil and to worshipping other than the Creator. Therefore, it is necessary to organise this relationship with a correct system which cannot emanate from man, because he cannot comprehend the nature of the Creator in order to set up this relationship between himself and the Creator. Hence, this system must come from the Creator. Since the Creator has to convey this system to man, therefore there should be Messenger (saw)s to convey to the people the deen of Allah (swt).

人们需要使者（愿主赐福并使其平安）的进一步证据是：满足人的本能和机体需求是必要的。如果这种满足没有一套制度加以规范，就会导致错误和失常的满足方式，从而使人陷入痛苦。因此，必须有一套制度来组织人的本能和机体需求。这套制度不可能出自人自身，因为人对如何组织本能和机体需求的理解容易出现差异、分歧和矛盾，并且会受到其所处环境的影响。所以，如果把这种组织工作交给人自己，这套制度就会出现差异、分歧和矛盾，进而导致人的痛苦。因此，这套制度必须来自安拉（全能、至圣）。

Further evidence of the peoples need for Messenger (saw)s is that the satisfaction of man's instincts and organic needs is a necessity. If this satisfaction were left without a system it would lead to an erroneous and abnormal fulfilment and thus result in man's misery. Therefore, it is necessary to have a system to organise man's instincts and organic needs. This system does not come from man, because his understanding of the organisation of man's instincts and organic needs is liable to disparity, differences, contradiction and is influenced by the environment in which he lives. Thus if this organisation was left to man, the system would be liable to disparity, differences and contradiction and would lead to man's misery. Therefore, this system must come from Allah (swt).

关于《古兰经》由安拉启示的证明，众所周知，《古兰经》是一部由穆罕默德ﷺ传达的阿拉伯语经典。因此，它要么来自阿拉伯人，要么来自穆罕默德ﷺ，要么来自安拉（SWT）。鉴于它在语言和文体上都是阿拉伯式的，它不可能来自这三者之外的任何其他来源。

As for the proof that the Qur'an is revealed by Allah (swt), it is well known that the Qur'an is an Arabic book conveyed by Muhammad (saw) . Thus, it is either from the Arabs, from Muhammad (saw), or from Allah (swt), and it is not possible that it be from any other except these three since it is Arabic in language and style.

说认为《古兰经》出自阿拉伯人，这种说法是错误的，因为它曾挑战他们，要他们拿出类似的东西来。{你说：你们就试着拿十章类似的经文来吧。} [Hud: 13]

It is false to say that the Qur'an comes from the Arabs because it challenged them to bring forth anything similar to it. "Say, bring ten surahs like unto it." [Hud: 13]

“你说：你们就拿一章与它相似的经文来吧。” [Yunus: 38]

"Say, bring one surah like unto it." [Yunus: 38]

他们曾试图创作类似的文字,却未能做到。因此,这部书并非出自人的言辞,因为尽管它向他们提出挑战,他们却无法创作出类似的文字,尽管他们曾尝试这样做。说这部书出自穆罕默德ﷺ,同样是不实之言,因为穆罕默德ﷺ也是阿拉伯人,无论他的天才多么高超,他仍是人,是其社群和民族的一员。既然阿拉伯人自己都未能创作出类似的文字,那么阿拉伯人穆罕默德ﷺ同样不可能创作出类似的文字。因此,它并非出自他。此外,穆罕默德ﷺ留下了圣训和确凿可靠的传述圣训,其真实性毋庸置疑。若将其中任何一段圣训与古兰经的任何一节经文相比较,两者在文体上毫无相似之处。他ﷺ在宣讲启示的经文的同时也讲述圣训,然而两者在文体上仍有区别。任何人试图变换其言辞的风格,其言辞依然会保持相似的文体,因为那是他自身的一部分。既然圣训与经文在文体上没有相似之处,古兰经绝不是穆罕默德ﷺ的言辞。除此之外,精通阿拉伯语文体的阿拉伯人,没有任何一人宣称古兰经是穆罕默德ﷺ的言辞,或与他的言辞相似。他们唯一的说法是,穆罕默德ﷺ是从一位名叫贾卜尔的基督教少年那里得到它的。安拉(SWT)驳斥了他们的说法,并说:

They tried to bring the like of it but they failed to do so. Hence, this book is not of their speech because they were unable to bring the like, of it, though it challenged them, and they tried to bring the like of it. It is also false to say that it is from Muhammad (saw) , since Muhammad (saw) is one of the Arabs, and whatever the height of his genius, he is a human being and a member of his community and nation. Since the Arabs themselves had failed to bring the like of it, this also applies to Muhammad (saw) , the Arab, that he could not bring the like of it. Thus, it is not from him. Moreover, Muhammad (saw) has left saheeh ahaadeeth and mutawaatir ahaadeeth, whose authenticity is beyond doubt. If any of these ahaadeeth were to be compared with any verse of the Qur'an, there would be no similarity between them in style. He (saw) used to utter the revealed verse and say the hadeeth at the same time and yet there is a difference between them in style. Whenever any man attempts to diversify his speech, it will remain similar in style, because it is a part of him. Since there is no similarity between the hadeeth and the verse in style, the Qur'an is absolutely not Muhammad (saw) speech. Besides this, none of the Arabs, who were the most versed with the styles of the Arabic speech, alleged that the Qur'an is Muhammad (saw) speech, or that it is similar to his speech. The only thing that they claimed was that Muhammad (saw) had brought it from a Christian youth called Jabr. Allah (swt) refuted what they claimed and said:

我们确实知道，他们说："是有一个人在教他。"他们暗指的那人的语言明显是外国话，而这却是清晰纯正的阿拉伯语。 [An-Nahl: 103]

"We know indeed that they say it is a man that taught him. The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear." [An-Nahl: 103]

既然已经证明，《古兰经》既不是阿拉伯人的言语，也不是穆罕默德（愿主福安之）的言语，那么它必定是安拉（SWT）的言语，因而它对带来它的人而言就是一项神迹。

Since it is proved that the Qur'an is neither the speech of the Arabs nor the speech of Muhammad (saw) , it is definitely the speech of Allah (swt), and consequently it is a miracle for the one who brought it.

因为穆罕默德ﷺ带来了《古兰经》，而《古兰经》是安拉（SWT）的言语和祂的天启律法；又因为除了先知和使者之外，没有人带来安拉（SWT）的伊斯兰教法，所以根据理性的证明，穆罕默德ﷺ必定是先知和使者。

Because Muhammad (saw) brought the Qur'an, and the Qur'an is the speech of Allah (swt) and His divine law, and because no one brings Allah's (swt) Shari’ah (law) except the Prophets and the Messenger (saw)s, then accordingly Muhammad (saw) must definitely be a prophet and Messenger (saw), by rational proof.

这是对信仰真主（SWT）以及信仰穆罕默德（ﷺ）的使命、以及《古兰经》是真主的言语的理性论证。

This is an intellectual proof for the iman in Allah (swt) and in the message of Muhammad (saw), and that the Qur'an is the speech of Allah (swt).

因此,对真主(SWT)的信仰是通过理性的途径获得的,这种信仰也必须依靠理性的途径。由此,它成为了对一切超越感官之事以及真主(SWT)所告知我们的一切事物之信仰的根基。这是因为,我们信仰具有神圣属性的真主(SWT),所以对于祂所告知我们的一切,我们必须确信无疑,无论这些事物是否能被思维理解,或是超出了理智的能力范围,仅仅因为真主(SWT)告知了我们。我们必须相信复活日(ba'ath)、天堂(jannah)和火狱(naar)、清算(hisaab)和惩罚('adhaah)、天使(malaaikah)、精灵(jinn)、恶魔(ShayaaTeen),以及《古兰经》或圣训经文(mutawaatir)所提及的一切其他事物。这种信仰虽然是通过传述和听闻(经文)获得的,但其本源是理性的,因为其根源已由理智所证明。因此,穆斯林的信条(‘aqeedah)必须依赖于理智,或依赖于其根源已通过理智证明的事物。所以,穆斯林只能信仰那些通过理性途径或确凿明确的经文所证明的事物,也就是《古兰经》和圣训经文(mutawaatir)所证明的内容。凡是不能通过这两种途径——理智以及经书和确凿圣训的文本——证明的事物,都禁止信仰,因为信条('a'qaaid)只能建立在确信(yaqeen)的基础之上。

Consequently, the iman in Allah (swt) comes through the rational way and this iman must be by the rational way. Thus, as such, it becomes the basis upon which the iman in all matters beyond our senses and in all of that which Allah (swt) informed us is built. This is because we believe in Allah (swt), Who has the divine attributes, we must definitely believe in everything that He has informed us of, whether it is mentally comprehended or it is beyond the minds capability, simply because Allah (swt) informed us of it. We must believe in the Day of Resurrection (ba'ath), in paradise (jannah) and hell (naar), in reckoning (hisaab) and punishment ('adhaah), in angels (malaaikah), in jinn, in ShayaaTeen and all others that the Qur'an or a hadeeth mutawaatir have mentioned. This iman, though it is through narration and hearing (textual) it is originally rational, because its origin was proven by the mind (intellect). Therefore, the Muslim's ‘aqeedah must depend on the mind or on that whose origin is proven through the mind. Thus, Muslims must believe only in what is proven intellectually through the rational way or the definite and decisive texts, that is, what is proven by the Qur'an and the hadeeth mutawaatir. Anything not proven through these two methods: the mind and the text of the book and of the definite hadeeth is prohibited to believe in, because creeds (a'qaaid) should not be taken except with certainty (yaqeen).

因此,对于在此世之前的存在,即安拉(SWT),以及在此世之后的存在,即复活日,必须怀有信仰。由于安拉(SWT)的命令构成了今世与其之前之物的关系,此外还有受造者之间的关系;而今世行为的清算构成了今世之后与今世的关系,此外还有审判日的关系,因此今世应当与在其之前和在其之后的事物之间存在某种联系。进而言之,人在今世的处境必须受这种联系的约束。换言之,人必须依照安拉(SWT)的制度在今世行事,并且必须相信,安拉(SWT)将在审判日清算他的行为。

Therefore, there must be iman in what is before this life, which is Allah (swt), and in what is after it, which is the Day of Resurrection. Since the commands of Allah (swt) constitute the relationship of the life of this world with what is before it, besides the relationship of creation; and the reckoning of ones deeds in this life is the relationship of what is after this life with this life, in addition to the relationship of the Day of Judgement, then there should be a relationship between this life with that which is before it and that which will be after it. Furthermore man's situation in this life must be restricted to this relationship. In other words, man must proceed in this life in accordance with Allah's (swt) systems, and must believe that He will account him on his deeds on the Day of Judgement.

通过这番讨论，关于人、生命与宇宙之外的事物，以及此生之前与此生之后的事情，光明的思想已经得以确立，并且它与此生之前和之后的事情都有着联系。由此，最重大的问题已经被伊斯兰信仰（’aqeedah）彻底解决了。

By this discussion, the enlightened thought has been established concerning what is beyond man, life and the universe and about what is before this life and what is after it, and that it has a relationship with what is before it and what is after it. Thus, the greatest problem has been completely solved by the Islamic ‘aqeedah.

一旦人类达到了这一解决方案，他便可以进而思考今世的生活，并就此确立健全且富有成效的观念。这一解决方案成为构建复兴之道（nahDah）所依托的意识形态的基础。它也是这一意识形态的文明（haDarah）所赖以存在的根基，是其各项制度由此产生的根源，也是其国家得以建立的根基。因此，伊斯兰得以确立的根基，无论是其理念（fikrah）还是其方法（tareeqah），都是伊斯兰的信仰（‘aqeedah）。

Once man has reached this solution, he can move to the thought about the life of this world and to establish sound and productive concepts about it. This solution becomes the basis upon which the ideology, which serves as the way of revival (nahDah) is built. It is also the basis upon which the civilisation (haDarah) of this ideology rests, the basis from which its systems emanate, and the basis upon which its state is established. Thus, the basis upon which Islam is established, both the idea (fikrah) and method (tareeqah), is the Islamic ‘aqeedah.

"信道的人们啊！你们当信仰安拉和祂的使者ﷺ，以及祂降示给祂的使者ﷺ的经典，和祂先前所降示的经典。谁否认安拉、祂的天使、祂的经典、祂的使者们和末日，谁就已经迷失得非常、非常远了。" [An-Nisa: 136]

"O you who believe! Believe in Allah and His Messenger (saw), and the Book which He sent to His Messenger (saw) and the Book which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messenger (saw)s, and the Day of Judgement, has gone far, far astray." [An-Nisa: 136]

在这一点得到证明、且对其中的信仰成为必然之事之后,每个穆斯林都有义务相信伊斯兰教法的整体,因为它来自光荣的《古兰经》,并且使者(saw)传达了它,否则,他就是卡菲尔。因此,否认教法律例的整体,或否认其中任何明确(qaT'ai)的具体条文,都是库夫尔(Kufr)。无论这些律例是与功修(ibadaat)、交易(mu'amalaat)、刑罚(uqoobaat)、饮食等相关,情况皆是如此。因此,拒绝经文"你们当谨守拜功" [Al-Baraqah: 43]

After this has been proven and the Iman in it is an inevitable matter, every Muslim is obliged to believe in the Islamic Shari’ah as a whole, because it came in the glorious Qur'an, and the Messenger (saw) conveyed it, otherwise, he would be a Kafir. Therefore, it is Kufr to deny the AHkam Shari’ah as a whole, or any definite (qaT'ai) detailed hukm of them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobaat), food, etc. So the rejection of the verse "So establish regular prayer" [Al-Baraqah: 43]

这与拒绝该经文相同。

is the same as rejecting the verse.

"但安拉允许买卖，禁止高利贷。" [Al-Baraqah: 275]

"But Allah has permitted trade and forbidden usury," [Al-Baraqah: 275]

以及，这等同于拒绝以下经文：

and is the same as rejecting the following verses:

"至于男盗或女盗，你们要砍断他们的手，" [Al-Ma’idah: 38]

"As to the thief, male or female, cut off his or her hands," [Al-Ma’idah: 38]

禁止你们食用的有：死物、血液、猪肉，以及诵念过非真主之名的食物。 [Al-Ma’idah: 3]

"Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of any other than Allah." [Al-Ma’idah: 3]

在伊斯兰教法中，信仰（ الإيمان）并不建立在理智之上。相反，人必须完全顺服安拉所降示的一切。

The iman in the Shari’ah is not based on the mind. Rather, one must surrender completely to all that which was revealed from Allah (swt).

"但不然！以你的主发誓，他们在彼此的纷争中，若不让你来裁决，并且在内心中对你的裁决不感到任何抵触，而是以完全的顺从接受，他们就不是真正的信士。" [An-Nisa: 65]

"But no, by your Lord, they can have no (real) faith, until they make you judge in all the disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." [An-Nisa: 65]