伊斯兰是真主(SWT)通过穆罕默德(ﷺ)降示的宗教,用以规范人与其造物主的关系、人与自身的关系,以及人与其他人类之间的关系。人与造物主的关系包括信仰(’aqaid)和崇拜行为。人与自身的关系包括道德准则、饮食和衣着。人与其他人类的关系涉及社会交易和刑法。因此,伊斯兰是一种涵盖生活一切事务的意识形态。它绝非处理神职事务的神学,毫无此类含义。它摒弃了神权统治(即神职阶层的二元划分),因为不存在一个称为神职人员的群体与另一个称为世俗者的群体。凡皈依伊斯兰者都被视为穆斯林,从伊斯兰的观点看,他们在义务和权利上一律平等。因此,不存在神职人员与世俗人士之分;其精神层面意味着万物皆由造物主创造,并依照他的命令运行。 这种关于人、生命、宇宙及其周遭事物与相关事物的深刻观点必然表明,所有这些都是有缺陷的(naaqis)、不足的(a'ajiz)、有所需求的(muhtaaj)。这无可置疑地证明,这一切都是由造物主创造、受其命令支配的,而人在此生中前行时,需要一套制度来组织其本能与生理需求的满足与实现。这套制度不可能出自人本身,因为人是有缺陷的,且缺乏全面的知识。此外,人制定此类制度的能力会存在分歧、不一致与矛盾。这将产生充满矛盾的制度,导致人的苦难。因此,这套制度必须来自真主(SWT)。由此,人必须依照真主(SWT)的制度来行事,这是一项义务。 然而,如果人遵守伊斯兰制度,只是为了追求该制度带来的物质利益,而非因为该制度出自安拉(SWT),那么这种遵守就会缺乏精神层面。因此,人必须基于对自己与安拉(SWT)之关系的理解,依照安拉(SWT)的命令与禁令来安排自己的生活行为,使他在行动时精神得以存在。这是因为,精神就是人对自己与安拉(SWT)之关系的觉察。物质与精神的融合,就是在行动发生的那一刻,对与安拉之关系的理解始终存在,于是他(人)基于对这一关系的理解,依照安拉的命令与禁令行事。行为是物质,而在执行该行为时对与安拉之关系的理解则是精神(ruH)。因此,基于对这一关系的理解,依照安拉(SWT)的命令与禁令来指导自己的行为,便是物质与灵魂(ruh)的融合。据此,当一个非穆斯林依照源自《古兰经》和逊奈的伊斯兰教法规(AHkam Shara'iah)行事时,他的行为并非由精神所引导,其行为中也不存在物质与精神的融合。这是因为他不信伊斯兰教,也没有理解与安拉(SWT)的关系。他只是欣赏这一制度,从而据此安排自己的行为。这与穆斯林形成对比:穆斯林基于对自己与安拉(SWT)之关系的理解,依照安拉(SWT)的命令与禁令行事,其遵守安拉命令与禁令的目标是获得安拉(SWT)的喜悦,而不只是该制度所带来的利益。因此,事物中必须存在精神层面,而行动时也必须存在精神(ruH)。 为所有人明确起见：精神层面，意味着事物是由一位创造者所创造的，即被创造之物与其创造者之间的关系；而精神，则是对这种关系的领悟，即人对自己与安拉（SWT）之间关系的理解。这是关于精神层面与精神的正确概念，其他一切概念都是错误的。正是对宇宙、人和生命的深刻而有启迪的看法，带来了正确的结果，并形成了这一正确的概念。

Islam is the deen revealed by Allah (swt) upon Muhammad (saw) to organise the relationship of man with his Creator, with himself, and with other human beings. Man's relationship with his Creator includes the ‘aqaid (creeds) and the acts of worship. Man's relationship with himself includes the moral code, diet, and clothing. Man's relationship with other humans involves societal transactions and the penal code. Hence, Islam is an ideology addressing all life affairs. It is not a theology that deals with priestly matters, whatsoever. It does away with authocracy (the dichotomy of clergy) for there is not a group called the clergy and another group called temporal. All those who embrace Islam are considered Muslims and are equal (in terms of obligation and rights) from the viewpoint of Islam. Hence there is no clergy and secular/temporal men, for its spiritual aspect means that all things are created by a Creator and organised by His order. Such a profound view of man, life and the universe and what surrounds them and what is related to them, necessarily shows that all of these are defective (naaqis), deficient (a'ajiz), and needy (multtaj). This confirms beyond doubt that all these are created by a Creator, governed by His commands and that man, when he proceeds in this life, needs a system to organise the satisfaction and fulfilment of his instincts and organic needs. This system cannot emanate from man as he is deficient and lacks comprehensive knowledge. Furthermore, man's ability to set such a system is subject to differences, inconsistency, and contradiction. This will produce a system full of contradiction that will lead to man's misery. The system must, therefore, come from Allah (swt). Thus it is obligatory that man conducts his actions according to a system from Allah (swt). However, if man complied with the Islamic system based on the pursuit of the material benefit of this system and not because the system was from Allah (swt), it will be devoid of a spiritual aspect. Therefore, man must organise his actions in life by the commands and prohibitions of Allah (swt) based upon his comprehension of his relationship with Allah (swt) so that the spirit would exist when man undertake his actions. This is because spirit is man's observation of his relationship with Allah (swt). The mixing of matter with spirit is the presence of the comprehension of the relationship with Allah (swt) the moment that the action is performed, so he (man) proceeds according to the commands and prohibitions of Allah, based on comprehending this relationship with Allah (swt). An action is a matter, and the comprehension of the relationship with Allah when performing this action is spirit (ruH). Thus directing one's actions according to the commands and prohibitions of Allah (swt) based on the comprehension of this relationship - is mixing matter with ruh. Accordingly, when a non-Muslim acts according to the AHkam Shara’iah which are derived from the Qur'an and Sunnah, his actions are not directed by spirit, and the mixing of matter and spirit does not exist in his actions. This is due to the fact that he did not believe in Islam and did not comprehend the relationship with Allah (swt). He simply appreciated the system and thus organised his actions accordingly. This is in contrast to a Muslim who undertakes his actions according to Allah's (swt) commands and prohibitions based upon his comprehension of his relationship with Allah (swt) and whose goal in complying with the commands and prohibitions of Allah (swt) is attaining Allah's (swt) pleasure and not just the benefit the system provides. Therefore, it is necessary that the spiritual aspect exists in things and that the spirit (ruH) exists when undertaking actions. It must be clear for all that the spiritual aspect means that the thing is created by a Creator i.e. the relationship of the created (thing) with the Creator, while the spirit is the comprehension of this relationship, i.e .man's comprehension of his relationship with Allah (swt). This is the correct concept (of the spiritual aspect and of the spirit) and all other concepts are false. It is the profound and enlightened view to the universe, man, and life that has led to the correct results and to this correct concept.

一些宗教主张宇宙有两个层面：可感知的（maHsoos）和隐蔽的（mughayyab）。人同样兼具精神的升华与肉身的渴望。生命既包括物质的方面，也包括精神的方面。他们认为，可感知的与隐蔽的相互矛盾，精神的升华与肉身的渴望无法并存，物质与精神是分离的。他们主张，这两个方面因其本质上的根本矛盾而彼此分离，因此无法融合，一方的增长必然导致另一方的亏损。由此，那些渴望来世的人必须专注于精神层面。基于这一理解，基督教中产生了两种权威：精神权威与世俗权威，即"恺撒的物当归给恺撒，神的物当归给神"。那些将精神权威握在手中的人，即教士与神父，竭力争取世俗权威，以便使现世中的精神权威凌驾于世俗权威之上。结果，世俗权威与精神权威之间爆发了激烈的冲突，最终教会被限定在精神权威的范围之内，不得干预世俗事务。宗教于是与生活相分离，因为它是属于教职人员的。

Some religions have maintained that the universe has two aspects, the sensorial (maHsoos) and the unseen (mughayyab). Man also embodies both spiritual ascension and physical yearning. Life includes both the materialistic and spiritual aspects. They assume that the sensorial contradicts the unseen, and the spiritual ascension can't be together with the physical yearning, and matter is separate from the spirit. They contend that these two sides are separated from one another due to their fundamental contradiction in nature. Thus, they cannot be mixed and the increase in one leads to a deficit in the other. Consequently, those who desire in the Hereafter have to in the spiritual dimension. Based on this understanding, two authorities have arisen in Christianity, the spiritual and the temporal: "Render unto Caesar what is Caesar's and unto God what is God's". The people yielding spiritual authority into their hands, the clergy and priests, endeavoured to acquire temporal authority so as to give the spiritual authority in life preference over it. As a result, a severe conflict arose between the temporal and the spiritual authorities culminating with the church being confined to the spiritual authority and was prevented from interfering in temporal matters. Religion, was then separated from life because it is clerical.

这种将宗教（Deen）与生活相分离的主张，是资本主义意识形态的教义，也是西方文明的根基，以及西方殖民者所倡导并随后向世界传播的知识领导权的基础。它是其文化的主要支柱。西方正是基于这一教义，动摇穆斯林对伊斯兰的信仰。他们以类比的方式，把伊斯兰与基督教等同视之，认为二者都是宗教。因此，凡是持有宗教与生活相分离这一观念的人，都是西方知识领导权的间接或直接代理人。他无论是有意还是无知，都在充当西方殖民主义的代理人；他要么不了解伊斯兰的意识形态，要么就是它的敌人。

This separation between deen and life is the doctrine of the Capitalist ideology. It is the basis of Western haDarah and the intellectual leadership which the Western colonialists call for and subsequently conveyto the world. It is the main pillar of its culture. Based on this doctrine they shake the Muslims belief in Islam. They measure Islam, by analogy, with christianity, as being both religions. Thus, anyone who carries this notion, the separation of deen from life is an indirect or direct agent directed by the Western intellectual leadership. He works intentionally or ignorantly as an agent of Western colonialism. He is either ignorant of the Islamic ideology or its enemy.

伊斯兰认为，人的感官所能感知的事物都属于物质，而这些事物由造物主所创造，因此其中便包含了精神的一面。精神（ruH）即人对自身与安拉（swt）之间关系的认识。因此，不存在与物质层面相分离的精神层面，人身上也不存在所谓的"精神升华"与"肉体欲望"之分。人所具有的，是有机的需要和本能，这些需要和本能必须得到满足。人的本能之一是宗教本能（ghareezat at-tadayun），即对造物主、对主宰者的需要，这种需要源自人与生俱来的天然无能。对本能与需要的满足，不能被称为物质层面或精神层面，而只应被视为一种满足。 如果人按照安拉（swt）所启示的制度，并依据他与安拉（swt）的关系来满足这些有机需要与本能，那么这种满足就会由精神来引导。如果这种满足不以制度为基础，或者所依据的制度并非安拉（swt）所启示，那么这种满足就纯粹是物质性的，并将导致人的痛苦。若繁衍本能（ghareezat an-nau'）在没有制度或依据非安拉所定制度的情况下得到满足，便会导致痛苦；而若通过安拉（swt）依据伊斯兰教法（aHkam）所启示的婚姻制度来满足，则会带来安宁的婚姻。若宗教本能在没有制度或依据非安拉（swt）所定制度的情况下得到满足，例如崇拜其他人类或偶像，那便是多神崇拜（shirk）与不信（kufr）；若依据伊斯兰教法得到满足，则成为敬拜（'ibadah）。因此，必须在一切事物中观照精神层面，并依据人对自身与安拉（swt）之关系的认识，遵循安拉（swt）的命令与禁令来行事。 换言之,行为是由精神(ruH)所引导的。因此,行为之中并不存在两个部分,事实上只有一件事,那就是行为本身。将某一行为描述为纯粹物质性的,或描述为由精神所引导,并不是从行为本身推导出来的,而是取决于它是否依照伊斯兰的律例(aHkam)而行。例如,穆斯林在战场上杀死敌人,其行为被视为圣战(Jihad),他会因此获得奖赏,因为它是依照伊斯兰的律例而行。同一个人若杀害无辜之人,无论是穆斯林还是非穆斯林,其行为则被视为谋杀,他将因此受到惩罚,因为这违背了安拉(swt)的命令与禁令。两种行为相同,都是杀人,并且都出自人。然而,当杀人由精神所引导时便是崇拜,不由精神引导时便是谋杀。因此,穆斯林有义务依照精神(ruH)来引导自己的行为。物质与精神的结合不仅是可能的,而且是必须的。将物质与精神分离是不允许的。换言之,基于对与安拉之间关系的理解,不允许将任何行为与依照安拉(swt)的命令和禁令而施行的要求分离开来。因此,凡是意味着将精神层面与物质层面分割的东西,都应当被消除。所以,伊斯兰中不存在教士阶层,不存在教士意义上的精神权威,也不存在与宗教(deen)相分离的世俗权威。相反,伊斯兰是一种宗教(deen),国家是其不可分割的一部分。国家是沙里亚律例(AHkam shar'aiah)的一个组成部分,正如礼拜也是其中的一部分。它是实施伊斯兰律例、传播伊斯兰da'wah的方法。因此,任何将宗教(deen)局限于精神层面、使其与政治和统治相分离的主张,都应当被废除。 因此，所有专门用于监管宗教事务的机构都必须废除。宗教事务部应当解散，清真寺应当隶属于教育部。沙里亚法院与民事法院也必须撤销，使司法体系统一并以伊斯兰为基础。毕竟，伊斯兰的权威是唯一的。

Islam views that objects comprehended by our senses as matter and their being created by a Creator determines the spiritual side in them. The spirit (ruH) is man's comprehension of his relationship with Allah (swt). Thus, there does not exist a spiritual aspect separated from the materialistic aspect. There is not also spiritual ascension and physical desires in man. Rather, he has organic needs and instincts which need to be satisfied. One of the instincts in man is the instinct of religiousness which means the need for the Creator, the Organiser, which results from the natural inability intrinsic in man. The satisfaction of the instincts cannot be labelled as materialistic aspect or spiritual aspect. Rather, it should be viewed only as a fulfilment. If man satisfied these organic needs and instincts in accordance with the system revealed from Allah (swt) and in accordance with his relationship with Allah (swt), this satisfaction would be directed by the spirit. If the satisfaction was not based on a system or a system not revealed by Allah (swt), then the satisfaction will be purely materialistic and will lead to man's misery. If the instinct of reproduction (ghareezat an-nau')was satisfied without a system or with a system not from Allah it would lead to misery. Whereas, if it were satisfied through the system of marriage, which is revealed by Allah (swt) according to the aHkam of Islam, it would be a marriage resulting in tranquillity. If the instinct of religiousness (ghareezat at-tadayun) was satisfied without a system or with a system not from Allah (swt), such as by worshipping other human beings or idols, it would be polytheism (shirk) and disbelief (kufr). If it were to be satisfied with the aHkam of Islam, it would be 'ibadah (worship). It is therefore necessary to observe the spiritual aspect in all things and to perform all actions by following Allah's (swt) commands and prohibitions, based on man's comprehension of his relationship with Allah (swt). In other words, the actions are directed by the spirit. Therefore, there are no two parts in the action. The fact is that there is only one thing which is the action. Describing the action as purely material or directed by spirit (ruH) does not derive from the action as such but from either being directed according to the rules (aHkam) of Islam or not. So, for example, when a Muslim kills his enemy in the battlefield his action is considered Jihad for which he will be rewarded, since it is directed by the aHkam of Islam. When the same person kills an innocent person, Muslim or otherwise, his action is considered a murder for which he will be punished, because it is against the commands and prohibitions of Allah's (swt). Both actions are the same, which is killing, and they stem from man. However, the killing would be worship when it is directed by the spirit and murder when it is not. A Muslim is thus obliged to direct his actions according to the spirit (ruH). Mixing of matter with spirit is not only possible, it is rather obligatiry. It is not permissible to separate matter from spirit. In other words , it is not allowed to separate any action from being carried out according to the commands and prohibitions of Allah (swt) on the basis of comprehending the relationship with Allah. Accordingly, everything that implies the separation of the spiritual aspect from the material aspect should be removed. Thus, there is no clergy in Islam, no spiritual authority in the priestly sense and no temporal authority which is separated from deen. Rather, Islam is a deen of which the State is an integral part. The State is a group of the AHkam shar’aiah in the same manner that the prayer is. It is the method to implement the rules of Islam and to carry the Islamic da’wah. Therefore, anything that confines deen to the spiritual sense, separating it from politics and ruling should be abolished. Thus all institutions established to exclusively oversee the spiritual aspects have to be abolished. So the department of mosques has to be dissolved and mosques should follow the department of education. The Sharai'ah courts and the civil courts must also be dissolved making the court system one and based upon Islam. After all, the authority of Islam is one.

伊斯兰是一种信仰（'aqeedah）和一套制度。'Aqeedah 包括信仰真主（swt）、信仰祂的天使、祂的经典、祂的使者穆罕默德ﷺ、末日审判，以及 al-QaDaâa wal Qadar，即善与恶都来自真主（swt）。 伊斯兰以理智为基础建立了理智能够理解的信仰。其中包括真主（swt）的存在、穆罕默德ﷺ的先知身份，以及《古兰经》。凡超越感官的信仰层面（ghayb），如末日审判、天使、天堂和火狱，都建立在确凿的经文证据（daleel naqli）之上，并由其所证明。这些经文证据即尊贵的《古兰经》和众所周知的圣训（hadith mutawatir），而它们本身又建立在理性证明之上。伊斯兰将理智作为（法律）责任的基础。

Islam is an ’aqeedah and system. The 'adeedah is the belief in Allah (swt), His Angels, His Books, His Messenger (saw)s, the Day of Judgement, and al-QaDaâa wal Qadar, the good and the bad are from Allah (swt). Islam builds the ‘aqeedah, which the mind can comprehend, on the mind. This includes the existence of Allah (swt), the Prophethood of Muhammad (saw) and the Qur'an. The aspects of the ‘aqeedah which are beyond the senses (ghayb) such as the Day of Judgement, Angels, Paradise, and Hell, are all based upon and proved by conclusive textual evidences (daleel naqli) namely, the Qur'an ul- Kareem and the hadith mutawatir which are themselves built upon rational proofs. Islam has made the intellect the foundation for (legal) responsibility.

这些制度是用来组织人类事务的沙里尔教法规定（Ahkam Shar'iyyah）。伊斯兰制度以总体的形式、通过总体的含义处理人类的一切事务，使人能够在执行时从这些总体含义中推导出具体的细则。因此，《古兰经》和《逊奈》包含了总体纲要，即总体含义，用以处理人作为人所面临的问题，而让穆佳台希德们从这些总体含义中推导出适用于不同时代、不同地方所发生问题的部分判断。

The systems are aHkam Sharai'ah which organise man's affairs. The Islamic system handled all of man's affairs in general form and by general meanings, enabling one to derive detailed rules from these general meanings when carrying out the implementation. Thus Qur'an and Sunnah include general outlines i.e. general meanings to deal with man's problems in his capacity as a human being leaving the mujtahideen to deduce from these general meanings partial judgements for problems that occur throughout the different times and places.

伊斯兰教对解决问题有一套始终如一的方法。它要求穆加台希德（mujtahid，精通教法的学者）深入研究问题，直到透彻理解它，然后研读相关的沙尔仲证据，最终从这些经据中推导出该问题的解决方案。因此，穆加台希德是从沙尔仲证据中推导出针对该问题的沙尔仲律例（Hukm shar'ai）的；伊斯兰并不需要任何其他方法。无论人所面临的何种问题，都应当仅仅作为一个人类问题来研究，而不应将其片面地视作经济、社会、政治或其他类型的问题来研究，而应将其视作一个需要沙尔仲律例的（人类）问题，以便了解与之相关的安拉（SWT）的律例。

Islam has one consistent approach in solving problems. It invites the mujtahid to thoroughly study the issue till he understands it and then to study the relevant shar’ai texts and finally deduce the solution for the issue from the texts. The mujtahid thus deduces the Hukm shar’ai for this question from the shar’ai evidences; and Islam has no use of any other method. Any issue facing man should be however studied as only a human problem. It should not be studied partially as an economic, social, political or any other type of question. It should be rather studied as a (human) question requiring hukm shar’ai in order to know the Hukm of Allah (swt) related to it.