他提升自身的人格,并使之走上正轨,朝着崇高的顶点迈进。然而,这并不意味着把不具备这种状态的其他人视为非伊斯兰人格。恰恰相反,这同样是伊斯兰人格:那些普通民众中依据伊斯兰来规范自身行为的人,以及有学识、只限于履行义务、戒避禁令的人,也都属于伊斯兰人格。这些人格虽然在强度上各有差异,但都是伊斯兰人格。判断一个人是否具有伊斯兰人格,其重要标准在于他是否以伊斯兰作为其思维和倾向的基础。正是依据这一标准,伊斯兰人格、心态与气质才呈现出各不相同的样貌。
许多人在判断上犯了错误,把伊斯兰人格想象成天使般的完人。他们给社会造成的伤害极其巨大,因为他们在人群中寻找天使般的人物,却从未找到,甚至在自己身上也找不到,结果使人对穆斯林感到绝望、丧失希望。这类理想主义者只会为那种错误的观念提供佐证:即伊斯兰是乌托邦式的,无法实施,是由人无法践行或维持的崇高理想和标准构成的。因此,他们使人们远离伊斯兰,也使许多人瘫痪般地无法行动。然而,伊斯兰之所以降临,是为了付诸实践的,它是切实可行的:它面对并处理现实,实施起来并不困难。每个人,无论其思维多么薄弱、本能与需求多么强烈,在理解伊斯兰信仰('aqīdah,信条)并成为伊斯兰人格之后,都有能力在自身上顺利而轻松地实践伊斯兰。这是因为,只要将伊斯兰信仰作为其概念(mafahīm)与倾向(muyul)的基础,并坚守这一标准,他必定成为一个伊斯兰人格。 其后唯一要做的，是以伊斯兰文化充实其人格，以强化其心智（'aqliyya），并以推荐的功修来加强其性情（nafsiyya），使他踏上通往崇高巅峰的道路，并让他稳居于此道之上，由此一个高峰接着一个高峰地前进。这是因为伊斯兰对人的心智与其信条（'aqīdah）进行了处理，将这信条作为他思考人生的理性基础。由此，当他以伊斯兰信条为基础进行思考，并将思想建立于其上作为理性根基时，便能分辨正确的思想与错误的思想。如此，他便能使自己免于谬误与虚假的思想，保持思想上的真诚，理解上的健全。同样，伊斯兰以沙里亚（Sharī'ah）的律法来处理人的倾向：对于源自其本能与生理需求的行为，伊斯兰以审慎的方式加以对待——调节本能，不通过试图消灭本能来伤害它，使之和谐，而不任其放纵；使人能够以和谐的方式满足其一切需求，从而获得安宁与稳定。因此，一个基于理智与证据而接受伊斯兰的穆斯林，会全面地在自身实践伊斯兰，并正确理解安拉的律法，这样的穆斯林便是一种与众不同的伊斯兰人格。他在心智上持守伊斯兰的'aqliyya，即以伊斯兰信条作为其思想的基础；在性情上持守伊斯兰的nafsiyya，即以此信条作为其倾向的基础。因此，伊斯兰人格具有特殊的属性，使穆斯林有别于他人，并使他在众人之中脱颖而出，犹如脸上的一颗痣，格外醒目。 这些品质是他遵守真主的命令、远离真主的禁令，并依据对自己与真主之关系的觉知而行事所必然产生的结果。因此，他遵守沙里亚，别无所求，唯求真主的喜悦。
enhance his personality and to set it on course, proceeding toward a sublime pinnacle. However, this does not classify those other than it as non-Islamic personalities. Rather, this is an Islamic personality and those other than it from the common people who qualify their actions on the basis of Islam and the educated who confine themselves to performing obligations and refraining from the prohibitions are also Islamic personalities. Although these personalities vary in strength, they all are Islamic personalities. The important criterion in judging whether one is an Islamic personality or not is whether he takes Islam as the basis for his thinking and inclinations. It is according to this that Islamic personalities, mentalities, and dispositions become disparate. Many people err in judgement in envisaging the Islamic personality to be angelic. The harm they cause to society is enormous because they look for angelic figures from amongst people, never finding them; not even in their own selves, resulting in despair and loss of hope in the Muslims. Such idealists only serve as proof to the (false) idea that Islam is utopian, impossible to implement; and is composed of supreme ideals and standards that man cannot implement or maintain. Consequently, they turn people away from Islam and render many too paralysed to act; although Islam came to be implemented in practice and is practical: it deals with and treats realities and it is not difficult to implement. It is within the capacity of every man no matter how weak his thinking and how strong his instincts and needs, to implement Islam upon himself smoothly and with ease after he comprehends the Islamic ‘aqīdah (creed) and becomes an Islamic personality. This is because by simply making the Islamic ‘aqīdah (creed) the basis for his mafahīm (concepts) and muyul (inclinations) and maintaining this criterion he definitely becomes an Islamic personality. The only thing upon him thereafter is to strengthen his personality with the Islamic culture to reinforce his ‘aqliyya (mentality) and to strengthen his nafsiyya (disposition) with recommended acts of obedience, placing him on the path to a sublime pinnacle and establishing him on this path, from where he moves from peak to (higher) peak. This is the result of the fact that Islam treated man’s ‘aqliyya (mentality) with its ‘aqīdah (creed) as it made this ‘aqīdah (creed) the intellectual basis upon which he builds his thoughts about life. Thereby he distinguishes correct thoughts from the incorrect ones when he considers thoughts based on the Islamic ‘aqīdah (creed) and builds them on it in its capacity as an intellectual basis. Thus, he safeguards himself from erroneous and false thought, remaining true in thought, sound in comprehension. Similarly, Islam treated man’s inclinations with the Sharī’ah rules when it treated his actions that emanate from his instincts and organic needs, with a sensitive treatment: regulating the instincts, not harming them by attempting to annihilate them, harmonising them and not leaving them unrestricted; enabling man to satisfy all his needs in a harmonious manner leading to tranquility and stability. Therefore, a Muslim who embraces Islam on the basis of his intellect and evidence implements Islam comprehensively upon himself and correctly understands the rules of Allah , this Muslim is an Islamic personality, distinct from all others. He holds the Islamic ‘aqliyya (mentality) in his placing the Islamic ‘aqīdah as the basis for his thought and the Islamic nafsiyya (disposition) in his making this ‘aqīdah (creed) the basis for his inclinations. Hence, the Islamic personality is characterised with special attributes that distinguish the Muslim and mark him out amongst people; he stands out amongst them like a mole on the face. These attributes which characterise him are an inevitable result of his observing the commands of Allah الله سبحانه وتعالى and His الله سبحانه وتعالى prohibitions and of his acting in accordance with these commands and prohibitions, built upon an awareness of his relationship with Allah الله سبحانه وتعالى Thus, he seeks nothing from his observance of the Sharī’ah except the pleasure of Allah الله سبحانه وتعالى.