自伊斯兰教兴起之日起，信仰与不信之间的斗争与冲突便从未如此激烈。这场斗争一日未曾停息，也永远不会停止，无论刀剑的碰击声与飞机的轰鸣声是否可闻。

Since the dawn of Islaam the struggle and clash between Kufr and Imaan has been at its severest. It has not ceased for a day and it will never stop whether the striking of the swords or the sounds of aircraft are heard or not heard.

诚然，真理（Haqq）与虚妄（Baatil）之间的斗争，从安拉创造阿丹（as）、教导他、命令他并禁止他的那一刻起就开始了，并且变得激烈。安拉的命令和禁令代表真理，而一切与之相悖或偏离它的事物则代表虚妄。

Indeed the struggle between the Haqq and the Baatil began and became severe from the time that Allah (swt) created Aadam (as) and taught, commanded and forbade him. The command of Allah and his forbidding represented the Haqq and everything that was in opposition to it or diverted away from it represented the Baatil.

安拉(SWT)创造了阿丹(AS),并与他的妻子,对他们二人说:

Allah (swt) created Aadam (as) and his wife and said to them both:

然而，迷误与虚妄的首领向他们耳语，说道：

However the chief of misguidance and falsehood whispered to them and said:

这因此便是第一次欺骗与迷惑的行为,而安拉(SWT)早已警告并教导阿丹(as),撒旦是他的敌人:

This therefore represented the very first act of deception and misguidance and Allah (swt) had warned and taught Aadam (as) that Shaytaan was his enemy:

诚然，真理与信仰的宣教，建立在揭示真相（Haqaa’iq，即真理）并坚守这些真相之上，也建立在于每一件事、每一种情况中分辨是非之上。事物的真相，正是引向信仰的途径；正因如此，许多经文都要求人审视并思考一切所造之物，以便认识真相、坚持真相、维护真相。事物的真相，是引人认识真理、辨明正确、避免陷入谬误与错误的根本，也是防止随之而来的、走上撒旦之路的根源。

Indeed the Da’wah of the Haqq and Imaan is established upon revealing the Haqaa’iq (truths) and upholding them and it is established upon distinguishing the right from the wrong in every issue and case. The Haqaa’iq (triuths) of matters and things is what leads to the Imaan and it is for this reason that many Aayaat have come demanding from the human to examine and think about all what has been created so that he can know the Haqaa’iq, stick to them and uphold them. The Haqaa’iq (truths) of matters is what leads to knowing the truth, what is correct and protects from falling into error and mistake and what results from that in terms of following the paths of Shaytaan.

安拉(SWT)说:

Allah (swt) said:

除此之外，还有许多其他的经文，呼吁人去考察、思考、沉思和反思。

In addition to these there are many other Aayaat that call and invite the human being to examine, think, ponder and reflect.

谁以事实（Haqaa'iq，即真相）作为其思考的基础，并以健全的方式在此之上建立，那么安拉就会赐予他正确的引导（Tawfeeq），使他抵达真理。当事情已被阐明、显露其真实面貌时，召唤并邀请人们归向真理（Haqq）便会更加坚定、更有把握。伊斯兰要求人们信仰（Imaan）时，并未要求他们去信仰任何与事实相矛盾、或未以健全方式建立在事实之上的事物。

The one who makes the Haqaa’iq (truths/facts) the basis of his thought and builds upon that in a sound manner then Allah will give him the Tawfeeq to arrive to the truth. Calling and inviting to the Haqq (truth) increases in firmness and certainty as long as matters have been made clear and manifest upon their true reality. When Islaam demanded from the people to have Imaan it did not demand from them to have Imaan in any matter that contradicted with the Haqaa’iq or was not built upon them in a sound manner.

真主(SWT)命令人们信仰天使(Malaa'ikah)、经典(Kutub)、使者(Rusul)、末日(Day of Judgment)、天堂(Al-Jannah)和火狱(Naar)。这些都是理性无法确认和证明的事情。因此,在真主(SWT)派遣使者向人们告知这些不属于感官范围、也不属于思考和考察领域的真理之前,并不要求人们信仰这些事情。

Allah (swt) commanded the people to believe in the Malaa’ikah (angels), the Kutub (books), the Rusul (Messengers), the Day of Judgment and Al-Jannah (paradise) and the Naar (fire of hell) which are all matters that the mind cannot affirm and prove. Therefore belief in these was not demanded until after He (swt) had sent a Messenger to inform them about these Haqaa’iq (truths/facts) which do not fall within the scope of the senses and as such they cannot fall under the area of thought and examination.

当真主(SWT)派遣祂的先知穆罕默德ﷺ以及所有的先知——愿赞颂与祝福归于他们所有人——去告知人们那些仅凭理智无法达到的真理,并告知他们祂的命令与禁令时,祂(SWT)并没有派遣一个在易受影响、说谎、遗忘或犯错方面与其他任何人一样的普通人。

And when Allah (swt) sent His Nabi Muhammad (saw) and all of His Anbiyaa (prophets), peace and prayers upon them all, to inform the people of the Haqaa’iq (truths) that cannot possibly be arrived at by way of the mind and to inform them of his commands and prohibitions, He (swt) did not send a man like any other man in respect to his susceptibility to truth, lying, forgetfulness or mistake.

然而,安拉(SWT)赐予每一位先知和使者的,是能够表明并引导人们认识他们确为先知和使者的证据。安拉(SWT)赐予他们的,是能够使理智得出结论的事物:即他们在传达安拉(SWT)的讯息时,不可能出现错误或遗忘。因此,安拉(SWT)赐予他们可以被感知的迹象,这些迹象确立了一些真理,使他们不可能不说实话。这些真理一旦被理解,便能使人认识真理;而坚守和遵从这些真理,则会带来信仰,并引导人走上正道。安拉(SWT)赐予尔撒(阿莱赫assalam)可以被其所召唤之人感知的奇迹,这些奇迹排除了他未得到安拉(SWT)扶持和帮助的可能。他使死人复活,借安拉的允许治愈了盲眼和麻风病,此外还有他所带来的其他迹象。

Rather he sent along with each of his Prophets and Messengers that which indicated and guided to the fact that they were Anbiyaa’ and Rusul. He (swt) sent them with that which would enable the mind to arrive to the conclusion about the impossibility of mistake and forgetfulness in respect to them in regards to what they conveyed to the people from Allah (swt). So He (swt) sent along with them signs that could be sensed that established Haqaa’iq (truths/facts) that made it impossible for them to be other than truthful. Haqaa’iq which if comprehended leads to knowing the Haqq (truth) whilst upholding and committing to them leads to Imaan and to conduct upon the path of truth. He (swt) sent along with ‘Eesaa (as) miracles that could be sensed by those he was inviting and which precluded the possibility of him (as) not being supported and assisted by Allah (swt). He brought the dead to life and healed blindness and leprosy by the permission of Allah in addition to other signs that he came with.

因此，《古兰经》号召人们研究受造界的实相，并领会其中的真理（Haqaa'iq），以便在此基础上获得每一事物、每一事件的真实而正确的认识。它以绝对的方式确立了这些真理：

Therefore the Qur’aan invites study of the reality of the creation and to comprehend its Haqaa’iq (truths) so that the truth and right understandings for every issue and case can be arrived at built upon it. It has established the Haqaa’iq in an absolute manner:

安拉(SWT)说:

Allah (swt) says:

信仰者与坚持真理者在真理与虚妄的斗争中所依靠的根基，是关于宇宙、人类和生命的真相，以及伊斯兰教义的真相。

The basis which the people of Imaan and the Haqq rely upon in the struggle between the Haqq and the Baatil (truth and falsehood) is the Haqaa’iq related to the creation (universe), the human and the life in addition to the Haqaa’iq of the Deen of Islaam.

以真理为依归的宣教，关注的是把事物、事情和实相如其本然地加以阐明。而以虚妄（batil）为依归的宣教则不同，它致力于蒙蔽人们对真实（haqa'iq）的认识，在其中掺入虚假的观念，使感官受到欺骗，使正确的见解和健全的思维遭到败坏，或使虚妄被想象为真理，真理被想象为虚妄。这种宣教最主要的关注点，是装点虚妄、美化虚妄、诱人趋向虚妄，使其得到接受。

The Da’wah to the Haqq is concerned with the explanation of things, matters and realities upon their true reality (Haqeeqah). The Da’wah to Baatil (falsehood) on the other hand concerns itself with blinding people from the Haqaa’iq (true realities), inserting false concepts within them so that the senses are deceived or so that the correct view and sound thought is corrupted or so that the Baatil is imagined to be the Haqq or the Haqq imagined to be Baatil. Its Da’wah’s main concern is to adorn the Baatil, beautify it and entice towards it so that it becomes accepted.

这一点已在下面这段高贵的经文中得到说明：

This has been illustrated in the following Noble Aayah:

因此，这就是易卜劣斯当年试图引诱阿丹（阿）滑倒时所做的事。

This therefore is what Iblees did when he sought to cause Aadam (as) to slip (up):

诚然,真假之争的本质,其清晰而真实的图景是:虚妄之人会将谬误、错误观念和迷误加以粉饰,同时坚持并宣称它们代表真理与事实。他们声称自己代表着造物与生命的Sunan(恒常不变的自然法则),代表着进步、发展与复兴的Sunan,代表着救赎的目标、希望与途径。与此同时,他们却接近真正的Haqaa'iq(真理/事实),将其歪曲,描绘成谎言与欺骗,或者说它们是不可能实现的事情、虚幻与海市蜃楼,并以他们自己的主张和伪装欺骗世人。

Indeed the clear true reality which summarizes the essence of the struggle between the truth and the falsehood is that the people of Baatil (falsehood) will beautify the falsehoods, misconceptions and misguidance whilst insisting and maintaining that they represent the truths and facts. They claim that they represent the Sunan (natural recurring laws) of the creation and life, the Sunan of progress, development and revival, and they represent the aims, hope and means to salvation. At the same time they approach the real Haqaa’iq (truths/facts) and distort them portraying them as falsehoods and deceptions or that they are impossible matters, illusionary and a mirage whilst deceiving the people in respect to their own claims and pretences.

在个人与群体的衰落迹象中，最突出也最危险的一种，是固守错误、妄想与谬误，并把它们当作真理（Haqaa’iq），将其采纳为观念（Mafaaheem）。一旦这些东西成为观念，思想便会建立在其上，而行为、举止与行动又随之建立在思想之上。接纳这些错误的思想，便会导致绝望、失败，以及与敌人的合伙。这才是真正的损失，它还会滋生困惑、迷茫与屈服，并加剧败坏与衰落。

From amongst the most prominent and dangerous signs of the decline, whether this applies to individuals or groups, is the holding on to the errors, delusions and falsehoods whilst believing them to be Haqaa’iq (truths) and adopting them as concepts (Mafaaheem). If they were to become concepts, thoughts would then be built upon them, which the behaviour, conduct and actions in turn are built upon. The adoption of these erroneous thoughts would then lead to despair, failure and a partnership with the enemy. This is the real loss and it generates confusion, bewilderment and surrender in addition to increased deterioration and decline.

例如:以阿拉伯民族和伊斯兰世界各地的穆斯林民众为例,他们曾相信其领导人的谎言和欺骗——那些领导人声称他们正致力于阿拉伯或伊斯兰的团结、驱逐殖民主义、解放土地及其人民,并声称他们将坚决应对不发达问题以及犹太国的问题。

Example: Take the Arab peoples and Muslim peoples in the lands of the Islamic world who have believed their leaders, their lies and their deceptions when they claimed that they were working towards Arab or Islamic unity, to expel colonialism, liberate the lands and its people and when they claimed that they will deal decisively with underdevelopment and with the State of the Yahood.

当时，乌玛及其民众并未充分认识到，他们的统治者是他们和他们宗教的敌人。这些人不属于乌玛，只是骗子和欺诈者，但乌玛并未完全看清这一点，反而相信他们，甚至为他们鼓掌。我们注意到，结果与目标恰恰相反：落后和贫困的程度不断加深，而分裂与割据愈发严重，土地也变得更加容易陷入日益加剧的分裂与割据之中。殖民国家非但没有驱逐殖民者，反而建立了众多军事基地，并以更加精准的方式加强了对穆斯林土地的控制。主要大国以其公司、武力和立法支配着这些土地及其人民。而在巴勒斯坦问题上，他们不但没有解放巴勒斯坦，反而完成了对犹太国的承认，并承认其和平生存的权利。

The Ummah and her people did not comprehend at that time that their rulers were enemies to them and to their Deen. They are not a part of the Ummah and are merely liars and deceivers but the Ummah did not fully comprehend this but rather they believed them and even applauded them. We notice that the results are the opposite of the objectives as the levels of underdevelopment and poverty increased whilst division and fragmentation intensified and the lands have become even more prone to increased divisions and fragmentation. Instead of expelling the colonialist, the colonial States established many military bases and focused its grip over the Muslim lands with greater precision. The major States dominated the lands and their people with their companies, force and legislations. And instead of liberating Palestine they completed the recognition of the State of the Yahood in addition to their peaceful right of existence.

占领的范围不断扩大、蔓延,而乌玛的每一位子弟每天都感到,他的尊严不仅受到挑战,他对敌人的屈从也随之加深。

The scope of the occupation increased and expanded whilst everyone from amongst the sons of the Ummah is made to feel on a daily basis that his dignity is being challenged in addition to his submission to the enemy.

暴君、代理人和叛徒们隐藏了他们丑陋的真实面目，并用华丽的言辞和修饰过的口号加以掩盖。与此同时，他们把矛头对准那些旨在揭露其伪装、拆穿其虚假口号和思想基础的人。于是他们想方设法压制声音、堵住嘴巴，使真相无法显露。他们对这些人散布不实指控，并以火与铁、监禁和谋杀来对付他们。这也体现了关于真理（Haqq）与虚妄（Baatil）之间斗争的一条真理（Haqaa'iq）或常规（Sunan，即自然界反复出现的规律）。 Kufr（不信）和虚妄的领袖们指控使者ﷺ是诗人、占卜者、术士，说他是由人教导的，还说他不过是在讲述古老的故事和传说。

The tyrants, agents and traitors have hidden their true hideous reality and covered it up with beautiful statements and adorned slogans. At the same time they target those who aim to expose their forgery and reveal their fake slogans and bases of thought. So they work to muffle the voices and silence the tongues so that the true reality is not revealed. He will spread false accusations against them whilst dealing with them with fire and iron, imprisonment and murder. This also represents one of the Haqaa’iq (truths) or Sunan (natural recurring laws) in respect to the struggle between the Haqq and the Baatil. The leaders of Kufr and falsehood accused the Messenger of Allah (saw) of being a poet, soothsayer, magician, that he was taught by a human and that he merely related the stories and legends of old.

他们折磨了他(saw)，也折磨了他的圣门弟子(rah)，与此同时，各部落的不信道者首领扑向那些从本部落皈依伊斯兰的人，折磨他们，并企图使他们离开自己的宗教。实际上，这是真理与虚妄之间斗争的诸多常规之一。

They tortured him (saw) and they tortured his Sahaabah (rah) whilst the chiefs of the disbelievers from every tribe pounced upon those who had embraced Islaam from their tribes, torturing them and attempting to take them away from their Deen. Indeed this is a Sunnah from amongst the Sunan of the struggle between Al-Haqq and Al-Baatil.

由人类和精灵中的恶魔所施的一种欺骗，便是它们描绘出这样一幅图景：复兴有赖于依附于它们，并采纳它们的思想文化纲领与课程体系。统治者中的代理人、各种形式的媒体都协助了这一点。它们还教化了那些被它们迷惑的乌玛子弟。如此一来，那些不信道的殖民者便成了被殖民者的最高典范。甚至还有人在努力巩固和加强殖民者对他们及其土地的控制与掌握，同时却被误导，以为自己正在对抗殖民。例如，他们说，复兴、进步与发展的条件是经济稳定，而经济稳定则以个人的平均收入来衡量；一个有尊严的人的生活水平也以此收入来衡量，他们据此为其设定一个最低（合适）的标准。又如，要实现经济稳定，就必须使收入来源多样化，或者开展特定的项目。就这样，易卜劣厮及其后裔得以将它们的欺骗与迷误施加于各地及其居民之上。它们在这方面的工具，是那些被它们迷惑的统治者及其代理人，他们出自世俗主义者和已被腐化者之列。它们向每一片土地、每一个群体提供建议，并将其指向能够维护它们自身利益的方向，同时使我们的乌玛失去她的信仰（阿格拉）和她的宗教（丁）。

One of the deceptions that has come from the Shayaaten of men and Jinn is that they have painted the picture that revival depends upon being attached to them and taking their intellectual and cultural programmes and curricula. The agent rulers and the media in its different forms have assisted them in this. They also educated those who had been dazzled by them from amongst the sons of the Ummah. In this way the disbelieving colonialist became the highest example for those who were colonised. There are even those who strive to reinforce and strengthen the colonialists hold and grip over them and their lands whilst they are being deluded to believe that they are actually fighting it. For example: They say that the condition for revival, progress and development is economic stability and that this is measured by the average individual’s income whilst a dignified human’s living is measured by this income which they use to lay out for him a minimum (fitting) level. Also, to realise economic stability, it is necessary to diversify in the sources of revenue or income, or by undertaking specific projects. In this way the followers of Iblees and his progeny were able to implement their deceptions and misguidance upon the lands and its inhabitants. Its tools in respect to this were the rulers and their agents whom they had bedazzled who came from the ranks of the secularists and those who had been corrupted. They provide and aim their advice towards every land or group in a manner that preserves their interests whilst they strip our Ummah of her Aqeedah and her Deen.

由于这些思想、被扭曲的定义以及欺骗，穆斯林的问题或目标不再是将他们的土地从Kufr中解放出来，不再是实行他们的Deen并将其Da'wah传播给人类，也不再是与殖民主义的不信者对抗并将其驱逐，而是变得局限于经济发展。当穆斯林相信了这一点，他们便有义务寻求殖民主义者的帮助并依赖他，因为他是经验丰富且经济发达的。于是他们为殖民者提供计划，并向他们献上自己的建议。

Due to these thoughts, corrupt definitions and deception the problem of the Muslims or their objective was no longer the liberation of their lands from Kufr, the application of their Deen and carrying its Da’wah to mankind, and it was no longer confronting the colonial disbeliever and expelling him, but rather it had become confined to economic development. When the Muslims believed this, it then became obligatory upon them to seek assistance and reliance upon the colonialist because he is an expert and economically progressed. They then provided the plans for them and provided their advice.

例如：沙特这样的国家，在其统治者的指示下，向美国人以及其他的异教徒倾斜。

For example: A State like Saudi has inclined, by way of instruction from its rulers, towards the Americans amongst other disbelievers.

他们建议他们必须实现收入来源的多元化或增加收入来源，以求振兴，并指出仅仅依赖石油和汽油是不正确的。然而，当我们想要在沙特实现收入来源的多元化并增加收入来源时，沙特非但没有致力于建立和发展现代化、先进的制造业和工业，反而是Shaytaan（愿真主保佑他）出于对我们的深切关怀和挂念，建议进步与发展必须从农业开始。于是事情果然如此：沙特在欺骗者的协助下，设立了旨在开垦沙漠、将其用于农业并种植小麦的项目。结果，小麦的生产成本超过其市场价格和价值许多倍。然而，由于这被视为振兴的必要举措，国家继续鼓励这一农业项目，并向民众提供激励，声称会以远高于其本已极高成本的价格收购他们的产品。于是民众便去进口、走私，或从市场上以常规价格购买，再转手卖给国家。那么，什么样的理智会被这种规划说服，并认为它代表着通往振兴的道路呢？这难道不是听觉、视觉和理智失去作用的例证吗？

They advised them that they must diversify or multiply the sources of income in order to revive and that it is incorrect for them to rely on oil and petrol alone. Then when we want to diversify and increase the sources of income in Saudi, instead of aiming to establish and develop modern and advanced manufacturing and industry, the Shaytaan advises us (out of his deep care and concern for us) that the beginnings of progress and development must start with agriculture. And so it was, Saudi established with the assistance of the people of deception, projects aimed at reclaiming the Sahara, utilising it for agriculture and growing wheat. The result of this was the production of wheat at a cost exceeding its market price and value many times over. However, because this was essential for the sake of revival, the State continued to encourage this agricultural project and provided the incentive to the people by saying that they would purchase their produce from them at even higher prices than their already incredibly high costs. The people then went about importing it, or smuggling it or buying it from the markets at its usual price before then selling it to the State. So what kind of intellect is it that can be convinced of this planning and that it represents the path towards revival? Is this not an example of the hearing, sight and mind not functioning?

至于其他适合且可行于农业生产的土地，如苏丹、伊拉克、叙利亚等，它们的土地依然是荒芜的废地。为了进步与复兴，它们必须开展其他与建设基础设施、扫除文盲或提供商业服务相关的项目。欺诈和欺骗之徒依照其各自的专长，向它们提出建议，要它们开展代价高昂、需要借贷的项目，并制定需要持续多年的计划。这些年过去之后，所有这些项目都将失败，成为亏损的根源，而民众则在偿还贷款利息的重负之下不堪重负。人类与精灵中的恶魔及其追随者随后来到你们面前，发誓说自己是真诚的顾问，并声称他们的计划必定成功、有所保证，只是由于某些其他原因而未能取得成果。这个原因就是人口增长；他们说，如果我们想在发展与复兴的计划上获得成功，就取决于降低出生率。这样，民众便被引入歧途，进入另一个迷误与衰败的循环之中，耗费自己的精力与财富，只为在限制生育人数方面取得成功。

这种种欺骗与对真相的蒙蔽相伴而来，原因在于虚假的领袖们极为警惕，并且十分留意穆斯林不要觉醒，不要认识复兴的真实情况及其实现的方式。正因如此，他们竭力阻止穆斯林关注其中的阿格很（信仰）和沙里尔（教法）。阿格很是解释万事的唯一正确而真实的依据，也是穆斯林团结与伟大的主要因素。而沙里尔是解决其一切问题的根源，也是其团结最重要的因素之一。它引导人们作出正确的判断，统一他们的观点，为他们明确敌人与朋友、善与恶，并命令他们坚守并遵循真理本来的面貌。

All of this deception is combined with blinding people from the truths because the leaders of falsehood are extremely guarded and attentive in respect to the Muslims not awakening to the true reality of revival and the manner by which it is realised. For this reason they are dedicated to preventing the Muslims from paying attention to her Aqeedah and her Sharee’ah. Her Aqeedah is the only valid and true explainer of matters and the main factor for her unity and her greatness. And her Sharee’ah is the source of all solutions for all of her problems and is also one of the most important factors of her unity. It is what directs the people to the correct judgement, unifies their viewpoints and specifies for them their enemies and friends, that which is good and that which is objectionable, and it commands them to stick and bind to the Haqaa’iq (truths) as they are.

今天穆斯林的庞大人数、广阔辽远的土地、取之不尽的自然资源和宝藏，以及数以十亿计的财富，对他们而言与其说是恩赐，不如说成了诅咒与愤懑的根源。这是因为复兴并非依靠财富、自然资源、宝藏和经济而实现，正如它也不是拥有大量的乌lama（学者）所能带来的。

The huge number of Muslims today, their wide and expansive lands, their endless natural resources and treasures and their billions in wealth have been a curse and source of indignation upon them rather than a blessing. This is because revival does not occur by way of wealth, natural resources, treasures and the economy just as it is not the result of having great numbers of ‘Ulamaa’.

当穆斯林以理智与政治的方式践行其信仰（ʿAqīdah）时，他们能够在极短的时间内成为世界上最伟大、最庞大的乌玛，并跃居世界第一强国的地位。这向我们揭示了一种根本思想的重要性与意义：从这一思想中衍生出一种制度，或若干制度与法律，它们能够处理并解决人自身与现实中所出现的一切问题与需求。伊斯兰正是这样的例子：其思想真实、正确，并与事物与现实的真实情况相符。

When the Muslims used to carry their Aqeedah in an intellectual and political manner they were capable of becoming the greatest and biggest Ummah in the world within a very short period of time and to take the position of the world’s number one State. This guides us to the significance and importance of the existence of the fundamental thought from which a System emanates or systems and laws which treat and solve all the problems and needs that arise within the person and the reality. This is the case of Islaam where the thought is truthful, correct and in conformity with the true realities of matters and realities.

改变与复兴的道路，始于对宇宙、人类和生命的"Haqaa'iq"（真理实相）的学习与思考。因此，它通过理性的觉察得以实现，通过坚守并遵循这些真理，同时警惕那些偏离这些真理、使人陷入迷误的错误观念而达成。对这些真理实相的坚守，是通往信仰（Imaan）的道路，此后也是通往依据事物真实本质（Al-Haqaa'iq）理解一切的道路。它是衡量所有人、所有情境和所有主张的准绳。

The path towards change and revival begins by study and thought about the Haqaa’iq (true realities) of the universe, the human and the life. It therefore occurs by way of an intellectual awareness and by holding fast and adhering to the truths whilst being attentive to the misconceptions that divert from these Haqaa’iq and make one fall into misguidance. This adherence to the Haqaa’iq represents the path towards Imaan and the path, after that, towards comprehending all realities according to their true realities (Al-Haqaa’iq). It is the measure for all people, for all situations and for all propositions.

愿安拉慈悯谢赫·塔基·丁·纳巴尼，因为他说：“有必要纠正民众之中关于各种事务的错误观念。”（《集团主义》第20页）他还说：“有必要注意两件事：第一：在真理（Haqaa’iq）方面发生的错误观念。第二：使人偏离真理的错误观念……因此，必须关注这些错误观念，同时也必须坚守真理，并紧紧把握住它们；必须对思想有深入的钻研，对思考有真诚的态度，才能抵达真理（真相/真实的实质）。”（《思考》第88页）

May Allah’s mercy be granted to Ash-Sheikh Taqiy ud Deen AnNabhaani due to his statement: ‘It is necessary to correct the concepts about matters amongst the people as a whole’. (At-Takattul Al-Hizbiy p20). And he said: ‘It is necessary to bring the attention to two matters: The first: The misconceptions that have occurred in respect to the Haqaa’iq. Secondly: The misconceptions that divert away from the Haqaa’iq.... For that reason it is necessary to pay attention to the misconceptions and it is also necessary to adhere to the Haqaa’iq and to take hold of them with an iron grip, and it is necessary to have depth in the thought and sincerity in the thinking to arrive at the Haqaa’iq (truths/true realities). (At-Tafkeer p88).

因此，穆斯林必须关注在他们之中传播的各种思想、观点、方法论、计划和定义，并且必须加以审视、批判和甄别，以便去除其中存在的错误与谬误。

The Muslims must therefore pay attention to the thoughts, opinions, methodologies, plans and definitions that are being propagated amongst them and they must examine, critique and sift through them so as to get rid of the errors and falsehoods that exist within them.

安拉(SWT)说:

Allah (swt) said: