每个人的人格都由其“aqliyya”(心智状态)和“nafsiyya”(心性倾向)构成。他的外貌、身体、衣着或其他任何与此无关的事物,都与人格的构成无关,这些只是表面的东西。若有人以为这些方面与人格的形成有任何关联或影响,那是毫无意义的。这是因为人与其他被造物的区别在于他的“‘aql”(理智),而他的“sulūk”(行为举止)则显示其提升或衰落。这是因为人在今世的行为举止,只与他所持有的观念相符,因此他的行为举止必然与其观念紧密相连,不可分割。

The personality in every human being consists of his ‘aqliyya (mentality) and nafsiyya (disposition). His outward appearance, body, dress or any thing apart from these has no bearing on his personality, these are only superficial. It would be pointless for anyone to think that such aspects have any relevance or bearing upon the makeup of the human personality. This is because man is distinguished (from other creatures) by his ‘aql (intellect), and it is his sulūk (conduct) that indicates his elevation or decline. This is because man’s sulūk (conduct) in this life is only in accordance with the concepts he holds, his sulūk (conduct) is thus necessarily intertwined with his concepts, beyond separation.

“سلوك”（السُّلُوك）指的是人为满足其本能和机体需要而所做的那些行为。因此，人依照他对满足这些本能所怀有的“ميول”（倾向）而行动。于是，他的“مفاهيم”（概念）和“ميول”（倾向）构成了他人格的支柱。那么，这些概念是什么，它们由什么构成，又有什么结果？这些倾向又是什么，什么导致其形成，它们有什么影响？这些都需要加以阐释。 概念是思想的含义，而不是陈述的含义。一个陈述或表达所指示的是某种含义，这种含义可能在现实中存在，也可能不存在。因此，当诗人说：

The sulūk (conduct) relates to those actions performed by man to satisfy his instincts and organic needs He therefore acts in accordance with the muyūl (inclinations) that he holds towards satisfaction of these instincts. Thus, his mafahīm (concepts) and muyūl (inclinations) are the backbone of his personality. As for what are these concepts and what do they constitute and what are are their results? And what are these muyūl (inclinations) and what causes their formation and what are their affects? This needs an explanation. Concepts are the meanings of thoughts and not the meanings of statements. A statement or expression denotes a meaning that may or may not exist in reality. Thus, when the poet says:

这些意义是真实存在的，可以通过感官感知来理解，尽管要领会它们可能需要深入而明智的思考。然而，当诗人说道

These meanings exist in reality and are comprehensible through sense-perception, though comprehending them may require deep and enlightened thought. However, when the poet says

这种含义完全不存在。那位被赞扬的人并没有一枪刺穿两名骑兵，也没有人问过这样的问题，他也不可能刺穿一英里长的骑兵队伍。这些含义只是在说明和解释这些词语本身。至于“fikr”（思想）的含义：如果词语所指示的意义在现实中存在，并且能够被感官感知，或能够被心智设想为可以感知、因而可以相信的事物，那么这种含义对于感知它、或设想并相信它的人而言，就是一个概念。对于没有感知或设想它的人来说，即使他能理解对他所说或他所读的句子的字面意思，它也不是概念。因此，无论是阅读还是聆听言语，人都必须以理智的方式去接受或接近它。也就是说，他必须按照句子所指示的含义去理解句子，而不是按照作者或说话者，甚至他自己希望的含义去理解。同时，他必须在心中领会这些含义的实在性，使他能够辨识它们，从而让这些含义成为概念。因此，概念是心智所领会其实在性的、可理解的意义，无论这实在性是存在于心智之外的可感知的实在，还是基于可感知的心外实在而被接受的实在。除此之外的词句含义都不能称为“概念”，它们仅仅是信息。

This connotation is absolutely non-existent. The man praised did not pierce two horsemen with a single strike of his spear, nor did anyone ask this question, nor is it possible for him to pierce a mile of horsemen, these meanings illustrate and explain the words. As for the meaning of fikr (thought), if the meaning indicated by the words exists in reality and is sensorially perceivable or conceivable by the mind as something that is sensed and thus believed in, this meaning is a concept for the person who senses it, or conceives and believes in it. It is not a concept for anyone who does not sense it or conceive it although he may understand the meanings of the sentence said to him or read by him. Hence it is imperative for one to receive or approach speech, whether he reads or hears it, in an intellectual manner. That is, he must understand the meanings of sentences as they indicate and not as the writer or speaker, or even he himself wants them to be. At the same time, he must comprehend the reality of these meanings in his mind in a manner that he can identify them such that these meanings become concepts. Therefore, concepts are the comprehensible meanings whose reality is comprehended by the mind, whether it is a perceivable reality existing outside the mind or one that is accepted on the basis of perceivable reality as existing outside it. Anything apart from these meanings of words and sentences is not termed as a ‘concept’, it is mere information.

概念是通过将现实与信息相联结(rabt),或将信息与现实相联结,并依据二者相联结时所考虑的一个或多个基础,使这种联结定型而形成的。这种联结依据的是一个人对现实与信息的理解和领悟,以及他在将二者相联结时的认知。由此,人便获得了一种'aqliyya(心智模式),借助它,他理解词语和句子,领会含义及其所指的现实,并对该现实作出判断。因此,'aqliyya(心智模式)就是理解和领会事物的方式。换言之,它是现实与信息相联结、或信息与现实相联结的方式,而这种联结是以一个或特定的若干基础来考虑的。心智模式的差异也由此产生,例如伊斯兰心智模式、共产主义心智模式、资本主义心智模式、无政府主义心智模式和单调心智模式。因此可以说,这些概念(mafahīm)决定了人对所领会的现实的行为,决定了他对它的倾向、接受或拒绝,并在他身上塑造出特定的倾向和特殊的品味。

Concepts are formed by the rabt (association) of the reality with information or the association of information with the reality and by the crystallisation of this formation (of concepts) in accordance with the basis or the bases upon which the information and reality are considered when their association takes place i.e, in accordance with one’s understanding and comprehension of the reality and the information when he associates them. Thus, a person acquires an ‘aqliyya (mentality) by which he understands words and sentences and comprehends meanings and their identified reality and gives judgement upon it (i.e the reality). Therefore, the ‘aqliyya (mentality) is the mode of comprehending or understanding things. In other words, it is the way how a reality is associated with the information or information is associated with the reality, by considering it upon one basis or specified bases. From here stems the divergence in mentalities such as the Islamic mentality, the Communist mentality, the Capitalist mentality, the Anarchist mentality and the Monotonous mentality. Thus it can be said that these mafahīm (concepts) determine the conduct of man towards the comprehended reality and his inclination towards it, its acceptance or rejection and they build in him a particular inclination and a specific taste.