每当思维水平下降时,人们之间便会产生爱国纽带(رابطة الوطنية),这是因为他们生活在同一片土地上,并且依恋这片土地。生存本能驱使他们保卫自己、所居住的国家以及所赖以生存的土地。因此,爱国纽带便产生了。这种爱国纽带是各种纽带中最弱、层次最低的一种。它不仅存在于人类之中,也存在于飞禽走兽之中。它以情感的方式表现出来。当国土遭到外来侵略时,即在受到攻击或被占领的情况下,它便会显现。当祖国免于侵略时,爱国纽带毫无作用。当外敌被击退或被驱逐出祖国时,它便随之消失。因此,这种纽带属于低级层次。

Whenever the level of thinking declines, the patriotic bond (raabitah al wataniyyah) amongst people arises, due to them living in one land and being attached to it. The survival instinct drives them to defend themselves, the country they live in and the land they live off. Hence the patriotic bond arises. This patriotic bond is the weakest and lowest level of bonds. It is present amongst animals and birds as well as human beings. It manifests itself in an emotional way. It comes about in the event of a foreign aggression against the homeland, either when attacked or occupied. The patriotic bond has no effect when the homeland is safe from aggression. It ceases when the foreigner is repelled or banished from the homeland. Therefore, this bond is of a low level.

而且,当思想层次狭窄时,就会产生一种民族纽带(raabitah qawmiyyah)。从更广的意义上说,它也是一种家族纽带。这是因为,当生存本能在个体身上根深蒂固时,支配欲便会在他身上出现。在智识低下的人身上,这种支配欲是个人主义的。然而,随着个人的认知逐渐拓宽,他的支配欲也随之扩大,于是他开始考虑家族的支配地位。当他的认知进一步拓宽、扩展之后,他便考虑自己的民族在其祖国中的支配地位。一旦实现了这一点,他又会考虑其民族对所有其他民族的支配。因此,由于这一方面,家族成员之间会出现局部的争斗。于是,当家族内部的支配地位确定之后,争斗便转移为他的家族与其他家族之间的争斗,直到支配权归于某一个家族,或归于来自不同家族的某一群人。最终,他的民族与其他民族之间会为主权和争取更高的生活水平而发生冲突。因此,部族主义('asabiyyah)在这种纽带的信奉者之中盛行。结果,私欲以及为对抗他人而互相扶持的情况在他们之中盛行。因此,这是一种不人道的纽带,如果他们不是转而忙于对外冲突,它就始终会暴露于内部争斗之中。

Moreover, when the thinking level is narrow, a nationalistic bond (raabitah qawmiyyah) arises. It is a family bond though in a broader sense. This is because when the survival instinct becomes deeply rooted in the individual, love of dominance appears in him. This love of dominance is individualistic in the man of low intellect. However, as the awareness of an individual broadens his love of dominance widens, thus he considers the dominance of his family. Once his awareness has broadened and widened, he considers the dominance of his people in his homeland. Once this is achieved he considers their dominance over all other peoples. Therefore, due to this aspect local feuds arise amongst the members of the family. Hence, once the dominance within the family is settled then the feud transfers to a feud between his family and other families until the dominance is settled in favour of one family or a group of people from different families. In the end, the conflict arises between his people and others for sovereignty and achieving a high standard of living. Therefore, tribalism ('asabiyyah) prevails amongst the adherents of this bond. As a result of this, whims and assisting one another against others prevail amongst them. Consequently, it is an inhumane bond and it remains exposed to internal feuds if they are not preoccupied instead with external conflicts.

因此,爱国主义纽带不适合作为人与人之间的纽带,原因有以下三点:第一,它是一种低层次的纽带,不利于将人与人联结起来,去追求复兴。第二,它是一种源自自我防卫之生存本能的情感纽带。这种情感纽带容易发生变化和改变,因此不适合作为人与人之间的永久纽带。第三,它是一种暂时的纽带,只在遭遇威胁需要防御时存在,而在人类的常态即稳定状态下,它并不存在。因此,爱国主义纽带不适合成为人类之间的纽带。

Therefore, the patriotic bond is unsuitable for the following three reasons: Firstly, because it is a low level bond, which is not good to bind man with man in his quest for revival. Secondly, because it is an emotional bond arising from the survival instinct of defending oneself. Such an emotional bond is liable to change and alteration, so it is not fit to be a permanent bond between human beings. Thirdly, because it is a temporary bond that exists in the case of defence (of a threat), but in the state of stability, which is the normal state of man, it does not exist. Therefore, the patriotic bond is not fit to be a bond amongst mankind.

同样，民族主义的纽带也不适合作为人与人之间的纽带，原因有三：第一，它是一种部落式的纽带，不适合用来将人与人联结在一起，去追求复兴。第二，它是一种源于生存本能的情感纽带，因而导致对支配的热爱。第三，它是一种非人道的纽带，因为它会使人们为了统治权而相互冲突。因此，它不适合作为人与人之间的纽带。

Similarly the nationalistic bond is also unsuitable for the following three reasons: Firstly, because it is a tribal bond which is not appropriate to bind man with man in his quest for revival. Secondly, because it is an emotional bond that arises from the survival instinct, thus resulting in the love for dominance. Thirdly, because it is an inhumane bond for it causes conflicts among people over dominion. Therefore, it is not suitable to be a bond between human beings.

其他被误认为人与人之间纽带的无效联系包括：利益纽带（al-raabitah al-maslahiyah）和精神纽带（al-raabitah al-ruhiyah），后者不会衍生出任何制度。

The other invalid bonds, which are mistakenly taken as bonds between people are: the bonds of self-interest (ar-raabitah al -maslahiyah) and the spiritual bond (ar-raabitah al ruhiyah) from which no system emanates.

私利的纽带是一种暂时的纽带，不适合用来维系人类，因为它在追求更大利益时可以被妥协，因此一旦利益被更大的利益所超越，它便不复存在。当利益变得不一致时，它也会终结，使人们彼此分离。此外，当利益得到满足时，这种纽带同样会消失。因此，对于信奉它的人而言，这是一种危险的纽带。

The bond of self-interest is a temporary bond and it is not suitable to bind mankind, for it is subject to compromise in the pursuit of greater interests; so it ceases to exist when the interests are outweighed. It also comes to an end and separates people from each other when the interests become dissimilar. Furthermore, when the interests are fulfilled this bond ceases to exist. Therefore, it is a dangerous bond for its adherents.

精神的纽带若不产生任何制度，便只会体现在宗教信仰层面，无法在生活领域中展现出来。因此，这种精神纽带是片面的、不切实际的纽带，不适合用来约束人们的生活事务。由此可见，基督教信仰并未能成为欧洲各民族之间的纽带，尽管它们都信奉这一宗教，原因就在于它是一种没有制度的精神纽带。

The spiritual bond from which no system emanates appears in the case of religiousness and does not manifest itself in the realm of life. Therefore, the spiritual bond is a partial and impractical bond, it is not suitable to bind people in the affairs of life. Consequently, the Christian creed did not serve as a bond amongst the European nations, though they all embrace it, because it is a spiritual bond devoid of a system.

因此，前面提到的所有纽带都不适合将人与人联结起来，以实现复兴的追求。唯一正确的纽带，即能够在生活中将人类联结起来的，是理性的信仰（'aqeedah），由它派生出一套制度；这就是思想纽带（ar raabitah al mabdaiyah）。

Consequently all the aforementioned bonds are not suitable to bind man with man in his quest for revival. The only correct bond, which binds mankind in life, is the rational doctrine (‘aqeedah) from which a system emanates; that is the ideological bond (ar raabitah al mabdaiyah).

"mabda'a"(意识形态)是一种理性的学说，由它派生出一套体系。"'aqeedah"(信仰/教义)是一种关于人、生命和宇宙的全面观念：包括此生之前的事情、此生之后将要发生的事情，以及此生与此前、此后之事的关系。至于从这一教义派生出的体系，则包括对人类问题的解决方案、实施这些方案的方法、保护此教义以及向他人传播该意识形态的方式。实施解决方案、保护教义并向他人传播意识形态的方法构成了"tareeqah"(方法)，而其余部分，即"'aqeedah"和解决方案，则是"fikrah"(思想)。因此，意识形态由思想(fikrah)和方法(tareeqah)两部分组成。

The ideology (mabda'a) is a rational doctrine from which a system emanates. The ‘aqeedah (doctrine) is a comprehensive idea about man, life and the universe what preceded this life, what is to follow it, and the relationship of this life with what preceded it and what is to follow it. As for the system that emanates from this doctrine, it is the solutions for man's problems, the method for implementing those solutions, preserving the doctrine and conveying the ideology to others. The method of implementing the solutions, preserving the doctrine and conveying the ideology constitutes the tareeqah (method), while anything else, which is the ‘aqeedah and the solutions, is the idea. Consequently, the ideology is composed of an idea (fikrah) and a method (tareeqah).

这种思想（مبدأ）必须通过以下两种方式之一在人的头脑中产生：一是安拉（سبحانه وتعالى）的启示，并命令他传达这一思想；二是人的头脑中闪现的天才灵感。至于那种通过安拉（سبحانه وتعالى）的启示而在人的头脑中产生的思想，这是正确的思想，因为它来自安拉，而安拉是人、生命和宇宙的创造者。因此，它必然是正确的思想。而那种通过人的天才灵感在其头脑中产生的思想则是错误的，因为它源自有限的头脑，而有限的头脑无法理解宇宙中的一切。此外，人在组织方面的能力容易出现差异、分歧和矛盾，并且会受到其所处环境的影响。这样便会产生一个相互矛盾的制度，导致人类陷入苦难。因此，源自人脑的思想，其信仰（عقيدة）是错误的，由此信仰衍生出的制度也是错误的。

The ideology (mabda'a) must come into existence in the mind of a man either by revelation from Allah (swt) with a command for him to convey it or through an ingenuity that shines in that man. As for the ideology (mabda'a), which originates in the mind of a man by revelation from Allah (swt). This is the correct ideology (mabda'a) since it is from Allah (swt) who is the Creator of man, life and the universe. Therefore, it is definitely the correct ideology (mabda'a). Whereas, the ideology (mabda'a), which originates in the mind of a man through a spark of genius in him is false since it originates from a limited mind, which is incapable of comprehending everything in the universe. Furthermore, man's ability in organisation is liable to disparity, differences, contradictions and being influenced by the environment in which he lives. This consequently produces a contradictory system that leads to man's misery. Therefore, the ideology, which originates in a man's mind, is false in its ‘aqeedah and the system that emanates from this ‘aqeedah.

因此,一种意识形态的基础是关于人、生命和宇宙的全面观念(al-fikrah al-kulliyyah),而使该意识形态得以存在并在生活各个方面付诸实施的方法,对于确保该意识形态的存在是不可或缺的。全面观念是意识形态的基础,因为它就是'aqeedah(信仰)和思想领导。基于这一全面观念,人的思想方向和他对生活的看法得以确定。此外,一切思想都建立在它之上,生活问题的解决方案也由它衍生而来。tareeqah(方法)之所以必不可少,是因为如果从'aqeedah(信条)衍生出的制度不包括实施该制度、维护'aqeedah和向其传播da'wah(宣教)的方式,那么这一观念就会变成一种假设性的、虚幻的哲学,只存在于书本之中,而对现世没有任何影响。因此,'aqeedah(信条)、问题的解决方案和tareeqah(方法)三者对于意识形态的产生都是必要的。然而,仅仅存在某种观念(fikrah)和方法(tareeqah),而制度由此衍生,并不能说明该意识形态(mabda'a)是正确的;它只表明它是一种意识形态,仅此而已。证明意识形态(mabda'a)有效性的,是'aqeedah。这是因为'aqeedah是思想的根基(al-qa'idah al-fikriyyah),一切思想都建立在其上,观点由其确定,一切解决方案和方法也由其衍生。因此,如果思想根基(al-qa'idah al-fikrayyah)是正确的,意识形态(mabda'a)就是正确的;如果它是错误的,意识形态(mabda'a)从根基上就是错误的。

Consequently, the foundation of the ideology is the comprehensive idea (al-fikrah alkulliyyah) about man, life and the universe and the method, which brings the ideology into existence and implementation in all the walks of life is indispensable to ensure the existence of the ideology. The comprehensive idea is the foundation of the ideology since it is the ‘aqeedah and the intellectual leadership. On the basis of this comprehensive idea the intellectual direction of man and his viewpoint in towards life is defined. Moreover, all thoughts are built upon it and the solutions for life's problems emanate from it. The fact that the tareeqah (method) is essential, is because if the system that emanates from the ‘aqeedah (doctrine) does not include the manner of implementing such a system, preserving the ‘aqeedah and conveying the da’wah to it, then the idea would become a hypothetical and fanciful philosophy that remains recorded in the books without having any effect in this world. Hence, the ‘aqeedah (doctrine), the solutions for the problems and the tareeqah (method) are all necessary for the ideology to come into existence. However, the mere presence of the idea (fikrah) and the method (tareeqah) from which a system emanates does not indicate that the ideology (mabda'a) is correct; it simply indicates that it is an ideology (mabda'a) and nothing more. The matter that proves the validity of the ideology (mabda'a) is the ‘aqeedah. This is because the ‘aqeedah is the intellectual basis (al-qa'idah al-fikriyyah) upon which every thought is built, views are defined and from which every solution and method emanates. Therefore, if the intellectual basis (al-qa'idah al-fikrayyah) is correct the ideology (mabda'a) will be correct and if it is false the ideology (mabda'a) will be false from its basis.

如果一套综合性的思想体系(即教义)符合人的本性(فِطْرَة),并建立在理智之上,它就是正确的。反之,如果它违背人的本性,且不建立在理智之上,它就是错误的。与人的本性相符,意味着该信仰(عَقِيدَة)承认人天生的软弱,以及他对造物主、主宰者的需要,也就是说,它与宗教性的本能(تَدَيُّن)相一致。以理智为信仰的根基,意味着它不建立在物质之上,也不是通过妥协而得出的方案。

If the comprehensive idea (doctrine) agrees with man's nature (fiTrah) and is built upon the mind it will be correct. However, if it disagrees with man's nature (fiTrah) and is not built upon the mind it will be false. The compatibility with man's nature means that the ‘aqeedah recognises the natural weakness of man and his need for the Creator, the Sovereign, i.e., it agrees with the instinct of religiousness (tadayyun). Building the ‘aqeedah (doctrine) on the mind means that it is not built on matter or a solution arrived through compromise.

如果我们考察世界上存在的各种意识形态，会发现只有三种：资本主义、共产主义和伊斯兰教。前两种意识形态被国家所采纳，而伊斯兰教并非由某个国家采纳，而是由不同民族中的个人所信奉；尽管如此，它在全球范围内依然存在，遍布整个世界。

If we examine the ideologies that exist in the world, we will find only three: Capitalism, Communism and Islam. The first two ideologies are adopted by states, while Islam is not adopted by a state, but rather by individuals within different peoples, nevertheless it is present internationally in the whole globe.

资本主义建立在政教分离、宗教与生活相分离的基础之上。这一观念（fikrah）是其‘aqeedah（信条）、其思想领导（qiyaadah fikriyyah）和其思想基础（qa'idah fikriyyah）。依据这一思想基础（al-qa'idah al-fikriyyah），人制定此生的制度，因此必须为人保留以下几种自由：信仰自由（hurriyat ul-’aqeedah）、言论自由（hurriyat urra'i）、所有权自由（hurriyat ul-milkiyyah）和个人自由（al hurriyat ushshakhsiyyah）。资本主义经济制度源于所有权自由，因此资本主义成为该主义（mabda'a）中最突出的特征，也是从这一意识形态的信条（‘aqeedah）中产生的最突出的事物。因此，这一意识形态（mabda'a）以其最突出的要素命名为资本主义。

Capitalism is based upon the separation of religion from life. This idea (fikrah) is its ‘aqeedah (doctrine), its intellectual leadership (qiyaadah fikriyyah) and its intellectual basis (qa'idah fikriyyah). According to this intellectual basis (al-qa'idah al-fikriyyah) man lays down the system for this life, so it is necessary to preserve for man the following types of freedom: freedom of belief (hurriyat ul-’aqeedah), freedom of opinion (hurriyat urra'i), freedom of ownership (hurriyat ul-milkiyyah) and personal freedom (al hurriyat ushshakhsiyyah). The Capitalist economic system resulted from the freedom of ownership, so capitalism has become the most prominent feature in this mabda'a and the most prominent matter that resulted from the doctrine (‘aqeedah) of this ideology (mabda'a). Thus, this ideology (mabda'a) is named Capitalism, after its most prominent element.

至于归属于这一思想的民主，它源于人类自行制定制度这一事实。因此，民族才是权威的来源。她制定制度，她委任统治者来管理自己，并在她愿意时剥夺他的权力，然后为他确立并制定她所喜欢的制度。这是因为统治是人民与统治者之间的一种雇佣契约，即统治者依照人民所选择的制度进行统治，以便用该制度来管理他们。

As for democracy, which is ascribed to this ideology, it stems from the fact that man lays down his own system. The nation is therefore, the source of authority. She lays down the system, she employs the ruler to govern her, and strips him of his authority when she wants and establishes and lays down to him the system she likes. This is because ruling is an employment contract between the people and the ruler to rule according to the system, which the people choose, so as to govern them with.

尽管民主是资本主义的一部分，但它的重要性却不如经济制度。这是因为西方的资本主义经济制度对政府施加影响，以至于资本家（资本的拥有者）实际上成为了奉行资本主义意识形态的国家中的真正统治者。此外，民主并不局限于这一意识形态，因为共产主义者同样自称是民主的，并主张将统治权交给民族（人民）。因此，将这一意识形态称为资本主义意识形态或资本主义，更为准确。

Though democracy is a part of capitalism, it is less prominent than the economic system. This is because the capitalist economic system in the West influences the government to the extent that the capitalists (owners of capital) are effectively the real rulers in the countries which adopt the capitalist ideology. Moreover, democracy is not limited to this ideology, since the Communists also claim to be democratic and call for giving the ruling to the nation (people). It is therefore more accurate to call this ideology the Capitalist Ideology or Capitalism.

这种思想最初出现于欧洲和俄罗斯的皇帝与国王利用宗教作为剥削人民、侵害人民、吸食其血汗的手段之时。他们把教士用作达到这一目的的工具。由此爆发了一场血腥的斗争，一些哲学家和思想家完全否认宗教；另一些人则承认宗教，但主张将其与现世生活分离。最终，大多数哲学家和思想家的观点归于一个想法，即将宗教与现世生活分离。这自然导致了宗教与国家的分离。于是，观点趋于回避讨论宗教，无论是否认还是承认，而讨论则局限于将宗教与现世生活分离的必要性。这一思想被视为教士与哲学家和思想家之间的一种妥协（解决方案）：一方面，教士试图以宗教的名义控制一切；另一方面，哲学家和思想家否认宗教及教士的权威。因此，这一思想既没有否认宗教，也没有允许它干预生活，而只是将其与生活分离。由此，西方所接受的“阿奎达”（信仰体系）便是政教分离。这一“阿奎达”是一切思想所建立的理性基础，人的理性取向和他对生活的看法都以它为基础确定，所有生活问题也都以它为基础得到解决。它就是西方所承载并向世界倡导的思想领导地位。

This ideology originally emerged when the emperors and kings of Europe and Russia were using religion as a means to exploit the peoples, transgress against them and suck their blood. They used the clergy as an instrument for this. There arose, as a result of this, a bloody struggle in which some philosophers and thinkers denied religion completely. Others acknowledged religion but called for its separation from this life. Eventually, the opinion of the majority of the philosophers and thinkers settled on one idea, which is the separation of religion from this life. It naturally resulted in the separation of religion from the state. Thus, the opinion settled on avoiding the discussion of religion, whether in denial or recognition and instead discussion was confined to the necessity of separating religion from this life. This idea is considered a compromise (solution) between the clergy, on the one hand, who sought to control everything in the name of religion and the philosophers and thinkers, on the other hand, who denied religion and the authority of the clergy. Therefore, this idea did not deny religion nor did it allow it to interfere in the life, instead it just separated it from life. Consequently, the ‘aqeedah (doctrine), which the West embraced, is the separation of religion from life. This ‘aqeedah (doctrine) is the intellectual basis upon which all thoughts are built, upon its basis the intellectual direction of man and his viewpoint in life are determined and upon its basis all life problems are solved. It is the intellectual leadership, which the West carries and calls the world to.

将宗教与生活分离，在隐含之处就承认了宗教的存在；而承认宗教，也就等于承认了宇宙、人类和生命有一位造物主，并且承认有复活之日，因为这正是宗教作为宗教的根基。这种承认为人们提供了关于宇宙、人类、生命、此生之前所发生的事情以及此生之后将要发生的事情的一种观念，因为它并没有否认宗教的存在。相反，当它主张将宗教与生活分离时，它隐含地确认了宗教的存在，并给出了一种印象：此生与此生之前和此生之后之间没有任何联系，宗教仅仅是个人与其造物主之间的关系。因此，这一“阿qīdah”（信条）（即宗教与生活分离），以其包罗万象的概念，构成了关于宇宙、人类和生命的一套完整观念。由此可见，依照这一解释，资本主义意识形态与其他任何意识形态并无二致，同样是一种意识形态。

The separation of religion from life implicitly recognises religion, and by doing so, it recognises that there is a Creator for the universe, man and life and that there will be a Day of Resurrection, because this is the foundation of religion as a religion. This acknowledgement provides an idea about the universe, man, life, what preceded this life and what is to follow it, because it didn't deny the existence of religion. Rather when it called for its separation from it implicitly confirmed its existence and gave an idea that there is no relationship between this life with what preceded it and with what is to follow it, when it called for the separation of religion from life and that religion is only a relationship between the individual and his Creator. Accordingly, this ‘aqeedah (doctrine) (separation of religion from the life), by its all-inclusive concept, constitutes a comprehensive idea about the universe, man and life. Thus the Capitalist ideology, by this explanation, is an ideology like any other.

社会主义发展为共产主义，它把宇宙、人和生命仅仅看作物质，并认为物质是一切事物的本源。通过这种物质的演化，万物得以产生，因此除了这种物质之外，不存在任何别的东西。于是，这种物质是永恒的、先于一切而存在的，并非由任何人创造，也就是说它是必然存在的（waajibul-wujood），是永恒自存的，即不由任何人所造。因此，共产主义者否认物质是由造物主所创造的。他们否认物质的精神层面，并认为承认精神层面的存在会威胁生命。由此，他们主张宗教是麻痹群众的鸦片，使人昏沉而妨碍其行动。他们只相信物质，甚至认为思维不过是物质在大脑中的反映。因此，在他们看来，物质是思维的根源，也是一切事物的根源，万物都通过物质的演化而产生。据此，他们否认造物主的存在，并认为物质是永恒的，从而否认此生之前和此生之后的事物，只承认今生。

Socialism, which led to Communism views the universe, man and life as only matter and that matter is the origin of all things. Through the evolution of this matter all things came into existence and thus there is nothing at all beyond this matter. Therefore, this matter is eternal and pre-existent and not created by anyone i.e. it is indispensable (waajibul-wujood), is everlasting and self-existing i.e. not created by anyone. Communists, therefore, deny that matter is created by a Creator. They deny the spiritual aspect of matter and view the recognition of the existence of the spiritual aspect as a threat to the life. Consequently, they maintain that religion is the opium of the masses which sedates and hinders them from action. They believe in nothing but matter, even thought is viewed as reflection of matter on the brain. Hence, matter for them, is the origin of thought and the origin of everything, and through its materialistic evolution all things originate. Accordingly, they deny the existence of the Creator and consider matter to be eternal, thus, they deny what preceded this life and what is to follow it, so they do not acknowledge anything except this life.

尽管这两种意识形态在人、生命和宇宙的看法上存在分歧,但它们都认为人所追求的理想,是人为自己确立的崇高价值。因此,在它们看来,幸福就是享受最适度的感官快乐,而这些快乐在它们的观点中既是通往幸福的手段,甚至本身就是幸福。这两种意识形态还一致主张保护个人的人身自由,使人可以随心所欲地行事,只要他认为自己的幸福就在于那一行为之中。因此,个人的行为或个人自由,是这两种意识形态所神圣化的内容之一。

In spite of the differences between these two ideologies in respect to their view about man, life and the universe both agree that the ideals to be sought by man are the sublime values that man lays down for himself. So happiness, in their view, is to enjoy the optimum level of sensual pleasures, which in their opinion are the means to happiness, even happiness itself. The two ideologies also agree upon preserving the personal freedom of the individual, so man can act as he likes, however he desires, as long as he sees his happiness in that action. Therefore the personal behaviour or the personal freedom is a part of what is sanctified by these two ideologies.

两种意识形态在对个人与社会的看法上存在分歧。资本主义是一种个人主义的意识形态,它假定社会由个体组成。它对社会的关注居次要地位,而把注意力集中在个人身上。因此,它认为有必要保障个人的自由。为了确保个人的自由,每个成员都为社会而工作。因此,信仰自由是这一意识形态所神圣化的事物之一。所有权自由同样被神圣化,其哲学本身并不对其加以限制,而是由政府介入来保障这些自由。政府通过警察和法律执行来实施这些限制。然而,国家被视为一种手段,而非自身的目的。主权最终属于个人,而不属于国家。因此,资本主义拥有一种思想领导权,即将宗教与生活分离;资本主义正是以这一领导权为基础,实施自身的制度,倡导这些制度,并试图在各地推行。

Both ideologies differ in their view of the individual and society. Capitalism is an individualistic ideology, which assumes society to be composed of individuals. It pays secondary attention to society and singles out the individual for its attention. Therefore, it considers it necessary to secure the freedoms of the individual. In order to ensure his freedom, every member works for the sake of society. Freedom of belief is, therefore, one of the things sanctified by this ideology. Freedom of ownership is also sanctified and not restricted by its philosophy but by the government which intervenes to guarantee the liberties. The government implements these restrictions by the police and through law enforcement. The state, however, is considered a means and not an end in itself. Sovereignty ultimately belongs to the individuals and not to the state. Accordingly, capitalism carries an intellectual leadership, which is the separation of religion from the life; on the basis of this leadership capitalism implements its systems, calls for them and attempts to implement them everywhere.

社会主义，包括共产主义，是一种意识形态，它把社会视为一个由人类及其与自然的关系所构成的整体集合。因此，人们必然且自动地服从这种关系。这一整体是一个单一的统一体，即人、自然与关系，三者共同构成一个整体，而非彼此分离的部分。自然被视为人的个性的一部分，是他自身所承载的部分。人若不与这一部分，即自然，相连，便无法进化，因为人与自然的关系就如同事物与其本质的关系。因此，社会被视为一个统一体，其三个要素共同作为一个整体而发展。于是，人必须像车轮中的辐条一样，在这一集合之内运转。因此，共产主义者不承认个人的信仰自由或经济所有权；信仰与经济都受制于国家的意愿。由此，国家也成为这一意识形态所神圣化的事物之一。从这一唯物主义哲学中，衍生出各种生活制度，而经济制度被视为一切制度的首要基础和主要特征。因此，包括共产主义在内的社会主义具有一种思想上的领导，即唯物主义和唯物主义的演进，它以此为基础进行统治，以其制度号召人们，并试图将这些制度推行于各处。

Socialism, including Communism, is an ideology, which views society as a general collection consisting of human beings and their relationship with nature. Thus, people will submit to this relationship inevitably and automatically. This collection as a whole is one single unit, which is man, nature and relationships, all constitute one whole and not parts separated from each other. Nature is considered to be a part of man's personality, the part he carries in himself. Man does not evolve without being connected with this part of his personality i.e. nature, because man's relationship with nature is like the relationship of the thing with its own essence. Accordingly, society is considered to be one unit whose three elements evolve together as a whole. Thus man has to revolve within this collection like a spoke in a wheel. Therefore, Communists hold no freedom of belief or economical ownership for the individual; belief and economy are restricted by what the state wants. Consequently, the state is also one of the things sanctified by this ideology. From this materialistic philosophy, life systems have emanated and the economic system was considered the primary basis and the main feature of all the systems. Hence Socialism, including Communism carries an intellectual leadership, which is materialism and materialistic evolution, on this basis it rules with its systems, calls for them and attempts to apply them everywhere.

至于伊斯兰教，它认为在人、生命和宇宙之外，还有一位造物主创造了它们全部。因此，它的基础是对安拉（SWT）存在的确信。这一信仰决定了万物中的精神层面，即宇宙、人和生命皆由一位造物主所创造。因此，宇宙作为安拉（SWT）这位造物主所造之物，与安拉（SWT）之间的关系；被造的生命与安拉（SWT）之间的关系；被造的人与安拉（SWT）这位造物主之间的关系，这种关系便是宇宙、生命和人之中的精神层面。所以，精神（ruH）就是人对自己与安拉（SWT）之间关系的理解。

As for Islam, it holds that beyond man, life and the universe there is a Creator, who created them all. Therefore, its basis is the conviction in the existence of Allah (swt). This ‘aqeedah is the one, which determined the spiritual aspect in everything, that is the fact that the universe, man and life are created by a creator. Therefore, the relationship of the universe, as being created by Allah (swt) the creator and the relationship of the created life with Allah (swt) the creator, and the relationship of the created man with Allah (swt) the creator, such a relationship is the spiritual aspect in the universe, in life and in man. The spirit (ruH), therefore, is man's comprehension of his relationship with Allah (swt).

对安拉(subhanahu wa ta'ala)的信仰,还必须与对穆罕默德先知ﷺ的先知身份、他所带来的讯息,以及《古兰经》是安拉(subhanahu wa ta'ala)的言语之信仰相联系。因此,信奉他所带来的一切是必须的。据此,伊斯兰的信条(aqeedah)要求人们相信先于此世的事物,即安拉(subhanahu wa ta'ala);相信此世之后的事物,即复活日;并且相信人在此世受到安拉(subhanahu wa ta'ala)的命令与禁令的约束,而这些命令与禁令体现了此世与先于此世之事物的关系。人还要为遵从这些命令、远离这些禁令而接受清算。这种清算体现了此世与此后之事物的关系。穆斯林在做任何行为时,必然要意识到自己与安拉(subhanahu wa ta'ala)的关系,从而依照安拉(subhanahu wa ta'ala)的命令与禁令来指导自己的行为。这就是物质与精神的结合之意义。依据安拉(subhanahu wa ta'ala)的命令与禁令来指导行为的最终目标,是获得祂的喜悦;而从事这些行为的直接目的,则是该行为所达成的价值。

The belief in Allah (swt) must also be linked with the belief in the Prophethood of Muhammad (saw) , his Message and that the Qur'an is the speech of Allah (swt). Hence, it is obligatory to believe in everything he brought. Accordingly, the Islamic ‘aqeedah makes it compulsory to believe in what preceded this life, which is Allah(swt), to believe in that which is after this life - which is the Day of Resurrection and that man is restricted in this life by the commands and prohibitions of Allah (swt) which represent the relationship of this life with what preceded it. Man is also restricted with the accounting on following these commands and avoiding these prohibitions. This accountability represents the relationship of this life with what follows it. Inevitably, a Muslim must realise his relationship with Allah (swt) when undertaking any action, thus he directs his actions according to the commands and prohibitions of Allah (swt). This is the meaning of mixing matter with spirit. The ultimate goal of directing the actions by the commands and prohibitions of Allah (swt) is to attain His pleasure. While the immediate aim from undertaking such actions is the value which the action achieves.

因此,保护社会的理想目标并非由人制定,而是由真主(SWT)的命令与禁令所确立,这些命令与禁令是恒定的,既不改变,也不演进。由此可见,对人的生命、理智、人的尊严、私有财产、宗教、安全以及国家的保护,都是保护社会的恒定目标,它们不受变化或发展的影响。伊斯兰为保护这些恒定目标规定了严厉的惩罚措施。保护这些目标是义务性的,因为它们是真主(SWT)的命令与禁令,而非因为它们能带来物质价值(利益)。因此,穆斯林和国家的一切行为都应遵照真主(SWT)的命令与禁令,因为唯有这些命令与禁令才应当规范人的一切事务。遵照真主(SWT)的命令与禁令行事,是穆斯林获得内心安宁的唯一途径。所以,幸福并不在于满足感官的享受,而在于获得真主(SWT)的喜悦。

Therefore, the ideal aims to protect the society are not laid down by man, but rather by the commands and prohibitions of Allah (swt), which are constant, neither changing nor evolving. Thus the protection of the human life, mind, human dignity, private property, religion, security and the state are all constant ideals that aim to protect society; they are not subject to change or development. Islam has laid down harsh punitive measures to protect these constant aims. It is obligatory to protect these aims, because they are commands and prohibitions from Allah (swt), not because they produce material values (benefits). Accordingly, the Muslim and the state undertake all actions according to the commands and prohibitions of Allah (swt), because they (the commands and prohibitions alone) should organise all of man's affairs. Undertaking actions according to the commands and prohibitions of Allah (swt) is the only way that provides the Muslim with tranquillity. Hence, happiness is not satisfying the sensual pleasures, it is rather attaining the pleasure of Allah (swt).

关于人的机体需要和本能，伊斯兰教以一种确保全部得到满足的方式对它们加以组织，例如对腹部的需要、繁衍的需要以及其他需要。然而，这种组织并非通过牺牲某些需要来满足另一些需要，也不是压制其中一部分、放纵另一部分，或者让全部需要都任意放纵。相反，伊斯兰教协调了所有这些需要，并借助一套精确的制度使它们全部得到满足。这套制度既使人获得愉悦与安适，又防止人因本能的无政府状态而堕落到禽兽的层次。

In respect to man's organic needs and instincts, Islam has organised them in a way that ensures the satisfaction of them all, such as the stomach need, the production need or the others. However, this organisation is not done by satisfying some of them at the expense of the others; nor by suppressing some of them, setting others loose, or setting all of them loose. Instead, Islam has co-ordinated all of them and satisfied all of them by a precise system which offers man delight and comfort and prevents him from lapsing to the level of the animal through the anarchism of instincts.

为了维持这种有机需求与本能的秩序,伊斯兰认为社会是一个不可分割的整体,并将个人视为社会中不可分离的一部分。然而,个人作为社会的一部分,并不意味着他被视为轮子上的一根辐条;他被视为整体的一部分,犹如手是身体的一部分。因此,伊斯兰对个人的照顾是将其作为社会的一部分,而不是将其与社会分开;照顾个人即是保护社会。与此同时,伊斯兰对社会的照顾,不是将其视为没有部分的整体,而是将其视为由部分组成的整体,这些部分便是个人;因此,照顾社会即是保护作为社会组成部分的这些个人。先知穆罕默德ﷺ说:

To maintain this organisation of organic needs and instincts, Islam considers the community to be an indivisible whole and views the individual as an inseparable part of the community. However being a part of the community, does not mean the individual is not perceived as a spoke in a wheel; he is viewed as a part of the whole, like the hand being a part of the body. Therefore, Islam took care of the individual as part of a community and not separate from her, looking after him leads to the protection of the community. At the same time, Islam took care of the community not as being a whole devoid of parts, but in her capacity as a whole made of parts who are the individuals, such that looking after the community leads to the protection of these individuals, who are the parts of the community. Prophet Muhammad (saw) said:

"维护真主界限者与逾越界限者的比喻，就如同同乘一条船的人。有些人坐在上层甲板，有些人坐在下层甲板。下层的人要取水，就必须上到上层去。如果他们说：'我们何不在自己所在的部分钻一个洞（以便直接取水），这样就不会打扰到上面的人。'如果上层的人任由他们这样做，那么所有乘客都会沉没；然而，如果上层的人阻止他们这样做，那么所有人都会获救。"

"The example of those who maintain Allah's limits (hudood) and those who surpass them is like the example of those who share a boat. Some would occupy its upper deck and some its lower deck. The occupants of the lower deck would have to go to the upper deck to have access to the water. If they said, why don't we drill a hole in our part (to directly access the water) and do not cause any inconvenience to those above us. If those on the upper deck let them do what they wanted then all of the passengers would sink. However, if they prevented them from doing so then all would be saved".

这种对社群与个人的看法，确立了关于社会的一种独特概念。作为社群一员的个人，必须拥有将他们联结在一起、并据以生活的思想（afkaar）。他们还必须共有同样的情感（mashaa'ir），受其影响，并依其行事。此外，他们必须拥有一套体系，用以解决其生活中的一切问题。因此，社会由个人、思想、情感和体系构成。人在此生中必须受这些思想、情感和体系的约束。由此，人在此生中受这些思想、情感和体系的限制。因此，穆斯林在此生中受伊斯兰的限制，根本没有自由。所以，穆斯林的信仰（‘aqeedah）受伊斯兰界限的约束，而非不受限制。因此，任何背弃伊斯兰的人都被视为犯了死罪，如果他不悔改，其叛教便以死刑处罚。同样，个人层面也受伊斯兰体系的限制。因此，通奸（zina）是一种罪行，通奸者将受到严厉惩罚，毫不宽恕，并且公开执行。

This outlook to the community and the individual establishes a distinct concept about society. The individuals as part of the community must have thoughts (afkaar) that bind them together and by which they live. They must also share the same emotions (mashaa'ir) by which they are influenced and they proceed according to them. Additionally, they must have one system to address all of their life's problems. Hence, society is composed of individuals, thoughts, emotions and systems. Man has to be bonded in this life by these thoughts, emotions and systems. Thus man is restricted in this life by these thoughts, emotions and systems. A Muslim is, therefore, restricted in this life by Islam and he does not have freedoms at all. So the ‘aqeedah for the Muslim is restricted by the limits of Islam and is not left unrestricted. Consequently any one who renounces Islam is considered to have committed a capital offense and his apostasy is met with capital punishment if he does not repent. Similarly, the personal aspect is restricted by the system of Islam. Hence, zina is a crime for which the fornicator is severely punished without compassion and in public.

安拉(SWT)说:

Allah (swt) says:

"让一群信士见证他们的刑罚。" [An-Nur: 2]

"And let a party of the believers witness their punishment." [An-Nur: 2]

饮用khamr是一种犯罪，同样要受到惩罚。同样，侵害他人的行为也构成犯罪，并根据侵害的类型逐案处理，例如诬告通奸（zina）、谋杀等。经济方面也受到伊斯兰教法（shar'a）的约束，包括个人所拥有财产的途径，以及伊斯兰教法允许个人拥有的私有财产的性质，即伊斯兰教法允许使用该物品。因此，违反这些限制被视为犯罪，并根据违法的类型而有所不同，例如盗窃、抢劫等。因此，国家有必要保护社会与个人，并在社会中施行该制度。同样有必要让该意识形态影响其信奉者，使其保护自然地源于民众自身。因此，约束和保护（整个社会）的是意识形态，而执行立法的是国家。主权（siyaadah）因此属于伊斯兰教法，而不属于国家或乌玛（Ummah），尽管权威（sulTan）属于乌玛，并体现于国家之中。因此，国家是施行该制度的方法，尽管信徒遵守伊斯兰教规则依赖于其对真主（swt）的敬畏（taqwa）。因此，有必要由国家实施立法，并引导信士遵从伊斯兰教，以其敬畏之心为动力。由此，伊斯兰教由信仰（'aqeedah）与制度构成，伊斯兰意识形态既是一种思想（fikra），也是一种方法（tareeqah），它与思想同属一类。其制度源自其信仰，其文明（haDarah）则是一种独特的生活方式。伊斯兰传播宣教（da'wah）的方法，是由国家施行，并作为一种知识领导力传播到世界，这应当成为理解和实践伊斯兰教的基础。 在社会中实行伊斯兰教，即以伊斯兰的制度来治理该社会，被视为向其传播伊斯兰的召唤（da'wah），因为将伊斯兰施行于非穆斯林，被视为传播伊斯兰的实践方法。这种实施对于建立广阔的伊斯兰世界产生了最大的影响。

Drinking khamr is a crime that also invokes punishment. Likewise, acts of aggression against others constitute a crime that is treated case by case according to the type of aggression, such as false accusation of zina, murder etc. The economic aspect is also restricted by the shar’a, and by the means of ownership with the shar’a permitted the individual to possess with and the nature of this private property as being the shar’a permission of using the object. Consequently, violating these restrictions is considered a crime, which differs according to the type of this violation, such as theft, robbery etc. Therefore the state is necessary to protect both the community and the individual and to apply the system in the society. It is also necessary that the ideology influences its adherents so that its protection becomes naturally coming from the people themselves. Accordingly, it is the ideology, which restricts and protects (the entire society) while it is the state which executes (the legislation). Sovereignty (siyaadah), therefore, belongs to the shar’a and not to the state or the Ummah, though the authority (sulTan) belongs to the Ummah and it is manifested in the state. Hence, the state is the method for implementing the system, although the individual's piety (taqwa) of Allah (swt) is relied upon for his adherence to the rules of Islam. Therefore, it is necessary to have legislation implemented by the state and direction to the believer so as to comply with Islam, motivated by his taqwa. Islam is therefore comprised of an ’aqeedah and systems and the Islamic ideology is both a fikra and a tareeqah (method), which is of the same kind as the fikrah. Its system emanates from its ‘aqeedah and its haDarah (civilisation) is a unique way of life. Islam's method in carrying the da’wah is by implementing it by the State and carrying it as an intellectual leadership to the world which should be the basis for understanding and practising Islam. Implementing Islam on the community, which is governed by its system is considered carrying the Islamic da’wah (to them), because applying Islam on non- Muslims is considered to be the practical method for the da’wah. This implementation had the greatest effect in creating the vast Islamic world.

总而言之，当今世界存在三种意识形态：资本主义、社会主义，以及第三种意识形态——伊斯兰。这三种意识形态各自都有其信条（阿卡伊德），其制度由此衍生；每一种都有其衡量人在生活中行为的标准、对社会的特定看法，以及实施该制度的方法。

To summarise, three ideologies exist in the world, Capitalism, Socialism and the third ideology is Islam. Each of these ideologies has its own doctrine (‘aqeedah) from which its systems emanate, a measure for man's actions in the life, a specific view towards society and a method to implement the system.

至于信仰（'aqeedah），共产主义意识形态认为物质是万物的本源，一切事物都通过唯物主义的进化从物质而来。资本主义意识形态则认为宗教必须与生活分离，这导致宗教与国家的分离。因此，资本主义者不愿讨论造物主是否存在的问题，而是讨论造物主无权干预生活，无论祂的存在是否被承认。由此，在资本主义教条中，承认造物主存在的人与否认造物主存在的人是平等的，这便是宗教与生活的分离。

As for ‘aqeedah the Communist ideology holds that matter is the origin of things and that all things emanate from it by means of materialistic evolution. The Capitalist ideology believes that religion must be separated from the life, which results in the separation of religion from the state. Hence, the Capitalists don't want to discuss the issue of whether a Creator exists or not, they rather discuss that the Creator has no right to interfere in life, regardless of whether His existence is acknowledged or not. Consequently, those acknowledging the existence of a Creator and those who deny it are equal in the Capitalist doctrine, which is the separation of religion from life.

至于伊斯兰教，它信仰真主（SWT）是万有（wujood）的创造者，祂派遣众先知和使者（ﷺ）携带祂的宗教（deen）到人类之中，人在末日将为自己的行为受到清算。因此，伊斯兰教的‘aqeedah（信条）就是相信（imaan）真主（SWT）、祂的天使、祂的经典、祂的使者（ﷺ），以及Qadaa和Qadar（前定与天命），其中的善与恶皆出自真主（SWT）。

As for Islam, it believes that Allah (swt) is the creator of the existence (wujood), that He sent prophets and Messenger (saw)s with His deen to human beings and that man will be accounted for his actions on the Day of Judgement. Therefore, the ‘aqeedah of Islam is the belief (imaan) in Allah (swt), His angels, His books, His Messenger (saw)s, and the QaDaa and Qadar, the good and bad of which are from Allah (swt).

然而,关于制度如何从"阿located"(信条)中产生,共产主义认为,制度源自生产工具。因此,封建制度是封建社会中占主导地位的生产方式——即斧头——的产物。社会演进到资本主义后,机器成为生产工具,因此资本主义制度通过唯物主义的演进,源自这一生产方式。资本主义将宗教与生活分离,认为人必须为自己设定一套今生的制度。于是他们从自身的现实中汲取制度,并由自己制定。伊斯兰则认为,安拉(斯布哈内胡·瓦塔阿拉)为人在今生的行进设定了一套制度。祂派遣穆罕默德ﷺ并将此制度启示给他ﷺ,因此人必须遵循它。所以,穆斯林研究问题,并从《古兰经》和圣训中推导出其解决方案。

However, regarding the manner in which the system emanates from the ‘aqeedah (doctrine), Communism maintains that the system is taken from the tools of production, thus the feudal system was the product of the dominant mode of production in the feudal society, namely the axe. The evolution of society to Capitalism made machinery the tool of production, thus the Capitalist system is taken from this mode of production through materialistic evolution. Capitalism in separating religion from life, maintains man has to set for himself a system from this life. So he started to take his system from his reality and lays it down by himself. Islam considers that Allah (swt) has assigned a system for man to proceed on in this life. He (swt) has sent Muhammad (saw) with this system which He revealed it to him (saw), so man must follow it. Hence, a Muslim studies the problem and deduces its solution from the Qur'an and the Sunnah.

作为衡量行为的标准，共产主义以唯物主义即唯物体系作为今世的尺度。因此，随着物质的演变，尺度也随之演变。资本主义则以利益作为衡量标准，并据此评判和采取行动。伊斯兰教则以halal（允许）和haram（禁止）作为衡量标准，即真主（SWT）的命令与禁令。据此，允许的便去行，禁止的便避开。这一标准既不演变，也不改变，不受利益的影响，只有沙里亚（教法）才是仲裁者。

As the measure for actions, Communism considers materialism i.e. the materialistic system as the neasure in this life. So as matter evolves so does the measure. Capitalism considers the measure to be benefit, on this basis actions are evaluated and undertaken. Islam considers the halal and the haram as the measure i.e. the commands and prohibitions of Allah (swt). Accordingly, the halal is performed and the haram shunned. The measure neither evolves nor changes, it is not influenced by benefit, rather only the shar’a arbitrates.

至于社会，共产主义认为社会是由大地、生产方式、自然和人构成的一个总体集合，而这些都被视为物质。当自然及其所含事物发生演变时，人也随之演变，因此整个社会都在演变。由此可见，社会遵循唯物主义的进化规律。所以，人只需制造矛盾，便可推动这一进化过程。当社会演变时，个人也随之演变，于是人就像车轮上的辐条一样，随社会而转动。

As for society, Communism considers it consisting of a general collection comprising of earth, modes of production, nature and man which all are considered to be matter. When nature and its contents evolve man evolves with it, thus the whole society evolves. Consequently, society follows the materialistic evolution. Therefore, man has only to generate the contradictions to promote this evolutionary process. When the society evolves the individual evolves with it and thus man revolves with the society like a spoke in a wheel.

资本主义将社会视为由个人组成的。因此，若个人的事务得到management，社会的事务也就得到管理。于是，关注只集中于个人。由此，政府只为个人的利益而行动，所以这一思想是个人主义的。 伊斯兰则将“aqeedah”（信仰）视为社会的基础，社会的思想、情感（mashaa'ir）以及由此衍生的制度都源于它。因此，当伊斯兰的思想与情感占据主导，并且伊斯兰的制度在人们之中得到实施时，伊斯兰社会便得以形成。社会因此由人、思想、情感和制度构成。 一个人与另一个人在一起，只能构成一个群体，除非人们采纳相同的思想、分享相同的情感，并对他们适用相同的制度，否则不会构成社会。这是因为，在两个人之间建立关系的，只是利益（maslaHah）。然而，两人之间的关系之所以存在，是因为他们对于利益的思想得到统一，他们的情感也随之统一，从而对接受（riDa）与排斥（ghaDab）的取向达成一致，而解决问题的制度也相同。如果二者对利益的思想或情感有所不同，接受（riDa）与排斥（ghaDab）便不统一，或者处理二者之间事务的制度不同，那么关系便不会存在，社会也因此不会存在。

Capitalism views society as composed of individuals. Hence, if the individual's affairs are managed the society's affairs will be managed. Care is therefore, only given to the individual. Thus the government acts only for the benefit of the individual and consequently, this ideology is individualistic. Islam views the ‘aqeedah as the basis of society, including its thoughts, emotions (mashaa'ir) and the systems emanate from it. Thus, the Islamic society is brought into being when the Islamic thoughts and emotions dominate and the Islamic system is implemented on the people. Society is therefore comprised of man, thoughts, emotions and the systems. For a person together with another person constitutes only a group and they do not make a society except when people adopt the same thoughts, share the same emotions and apply the same system upon them. This is because the matter that originates a relationship between two persons is only the interest (maslaHah). However the relationship between two persons exists when the thoughts over the maslaHah were unified together with their emotions thus unifying the acceptance (riDa) and rejection (ghaDab) and the system that solves the problems is the same. If the thoughts or emotions towards the interest (maslaHah) differed thus the acceptance (riDa) and rejection (ghaDab) were not united, or the system that treats it between people differed then the relationship would not exist and consequently the society would not exist.

因此，社会由人、思想、情感和制度构成，因为正是这些要素产生了人与人之间的关系，并使一群人成为一个独特的社会。

Therefore, society consists of man, thoughts, emotions and systems, because these are the matters, which originate the relationship and make a group of people a distinct society.

因此,如果一个社会中的所有人都是穆斯林,但他们所采纳的思想是民主和资本主义的,他们的情感是教士式的精神情感、爱国或民族主义的,施行于他们之上的制度是民主和资本主义的,那么这个社会就是非伊斯兰的,即使大多数人都是穆斯林。

Thus if all people in a society were Muslims, but the thoughts they adopted were democratic and Capitalistic, their emotions were priestly-spiritual, patriotic or nationalistic, the system applied upon them was democratic and Capitalistic then the society would be non Islamic, even if the majority of the people were Muslims.

关于制度的实施，共产主义认为，只有国家通过警察力量和严厉的法律来实施这一制度。国家制定制度，并代表个人和集体行事。资本主义中的政府则负责保障自由。因此，如果有人侵犯了个人的自由，政府就会采取行动防止这种侵犯。然而，如果某人并未侵犯他人的自由，即使他剥削了对方并剥夺了其权利，但这是在对方同意的情况下发生的，那么就不存在对自由的侵犯。国家也就不会干预，因为国家的存在正是为了保障自由。

Concerning the implementation of the system, Communism considers that the state alone implements the system through the police force and harsh laws. The state develops the system and acts on behalf of the individual and community. The government in capitalism looks after the liberties. So if someone encroached upon the freedom of an individual, then the government will act to prevent the encroachment. However, if someone did not encroach upon the freedom of another person even if he exploited him and took away his rights, but with his consent, then there would be no encroachment upon freedoms. The state would not then interfere because the state exists to secure the liberties.

伊斯兰认为，这一制度的落实，一方面依靠个人对安拉(SWT)的敬畏之心（taqwa），另一方面依靠国家：通过社会对公正的感受，通过民众（乌玛）与统治者的合作，借助“劝善戒恶”（al-amr bil maruf wa nahiy anil munkar），并凭借国家的权威来实现。国家负责管理社会的事务，而不干预个人的事务，除非个人无力自理。该制度本身绝不改变。当对某一问题存在不止一种伊智提哈德（ijtihad）观点时，国家有权采纳其中的某种沙里亚律例（AHkam shar’aiah）。

Islam considers that the system is implemented by the individual's consciousness of Allah (swt) (taqwa). It is also implemented by the state through the feeling of the community of its justice, by the co-operation of the nation (Ummah) with the ruler through al-amr bil maruf wa nahiy anil munkar (enjoining the good and forbidding the evil) and the authority of the state. The state takes care of the community's affairs but not the individual's affairs unless he was unable to do so. The system does not evolve at all. The state has the authority to adopt the rules (AHkam shar’aiah) when there is more than one opinion of ijtihad on an issue.