如今人们学习和掌握伊斯兰的方式,从其性质来看显然无法建立起伊斯兰的思维。由于这些方式的普遍流行,尽管穆斯林在大学、清真寺和各类教育机构中学习伊斯兰的人数众多,谢赫的数量也在不断增加,穆斯林当前的思维仍然笼罩在思想懒惰、浅薄和情绪化的思考之中。这种局面自然源于这些方式:伊斯兰不再被视为一种塑造人生观的意识形态,而是被当作僵化、静止的知识,或是用来安抚情感的故事。以下是穆斯林乌玛当前思维的一些特征,它们正是通过这些方式学习伊斯兰而逐渐显现出来的。

Islam today is acquired and studied through these methods, and it is obvious by their nature that they cannot establish any Islamic thinking. As a result of their prevalance, idleness in thinking, and superficial and emotional thinking are encompassing the current thinking of Muslims in spite of the tremendous number of Muslims studying Islam in universities, masjids, and institutions, and the increasing number of Shaykhs. These methods naturally lead to such a situation because Islam is no longer viewed as an ideology that shapes the point of view towards life. Rather, Islam is taken either as rigid or static information, or as stories to appease the emotions. Following are some characteristics of the current thinking of the Muslim Ummah that have emerged as a result of acquiring Islam through these methods.

思维可以被归为三类:肤浅的、深刻的和开明的。肤浅的思维源于对事态缺乏深入而全面的研究,采用这种思维的人满足于只看任何事件或情况的表面。这种肤浅的思维反映在当前穆斯林的政治思想中。当穆斯林审视穆斯林世界现有的国家时,他们认为这些国家是独立的,统治者有自己的意志,仅仅因为它们各自拥有自己的边界、国旗、宪法以及在国际组织中的成员资格。然而,如果得出这一结论的同一个人肯花时间研究这些国家的现实、它们是如何形成的以及它们与西方的关系,他就不会得出这些国家是独立的结论。

Thinking can be characterized as either superficial, profound, or enlightened. The superficial thinking results from a lack of deep and comprehensive study of the situation, and the individual who resorts to this thinking is content with looking at the surface of any event or situation. This superficial though reflects in the current political thinking of the Muslims. When Muslims look to the existing states in the Muslim world, they think that these states are independent and that the rulers have their own will simply because they each have their own borders, flag, constitution, and membership in international organizations. However, if the same person who reaches this conclusion would spend time studying the reality of these states, how they were developed, and their relationship with the West, he would not conclude that these states are independent.

另一个肤浅思维的例子是，仅仅因为伊斯兰鼓励协商、并赋予乌玛选择哈里发的权利，就断言民主与伊斯兰所倡导的�ura（协商）相似。然而，若深入审视民主的思想根基便会发现，民主是一种特定的制度，其基础观念是：人有权自行制定法律，并自己决定是非善恶的标准。这一观念与伊斯兰制度的根基相矛盾，因为伊斯兰制度确定，只有安拉（SWT）

Another example of superficial thinking is claiming that Democracy parallels the Shura that Islam calls for based solely upon the fact that Islam recommends consultation and gives the Ummah the right to choose the Khalifah. However, closely examining the ideological basis of Democracy in a profound way will reveal that Democracy is a specific system based on the notion that the human being has the right to make his own laws and decide for himself his own standards of right and wrong. This notion contradicts the basis of the Islamic system, which states that only Allah (swt)

唯有真主拥有立法的权利，决定何为合法（halal）、何为非法（haram）；人类只有理解并执行这些法律的权利。民主制度与伊斯兰制度的不同，不仅在于法律的来源，也在于从法律渊源中推导出法律条文的过程。

has the right to make laws and decide what is halal and haram while the human being has only the right to understand and implement these laws. Not only do the Democratic and Islamic systems differ in the source of their laws but in the process of extracting the laws from the legal sources.

而在民主制度中，法律的制定由社会当前的主导利益所决定；而在伊斯兰教中，法律的推导则通过“伊斯提哈德”（ijtihad，独立判断）来完成。这是一个特定的过程，它受阿拉伯语的规定，并取决于法律文本所提供证据的强弱。

Whereas in Democracy the process of extracting laws is governed by the prevailing interests of the society, in Islam the process of extracting laws in done through ijtihad, which is a specific process that is dictated by the Arabic language and the strength of the evidence from the legal text.

此外,伊斯兰所规定的协商(Shura)制度,与西方的国会和议会的职能有所不同。

Furthermore, the institution of Shura as defined by Islam is distinct from the functions of the Congresses and Parliaments of the West.

穆斯林中另一种肤浅思维的表现，是仅凭外在特征来评判某些人物和团体，而不去深入、批判性地考察他们所倡导的内容、思想方式、创立背景以及其他因素。一个人不会因为仅仅属于某个特定群体，或留着长胡须，或担任某个宗教职位，就成为好人。同样，一个团体或机构也不会仅仅因为它冠以伊斯兰之名、其创始人是穆斯林，就被视为伊斯兰的。这两种情况都需要超越表面特征去探究，并审视每一个自称属于伊斯兰之名下的个人或团体。

Still another example of superficial thinking among Muslims is seen in the evaluation of some individuals and movements by their external features without attempting to study what they call for, how they think, how they were established, and other factors, in a profound and critical way. No one can be a good person by the mere fact that he is a member of a specific group or because he has a long beard or holds a religious position. By the same token, no group or institution can be considered Islamic simply because it carries the name of Islam and its founders are Muslims. Both cases require probing beyond the apparent features and scrutinizing any individual or group that claims the name of Islam.

由于这种思维方式几乎不需要付出努力,大多数人都觉得它很容易运用。随着时间的推移,如果任由人们自行其是,他们会逐渐满足于这种思维方式。这种思维方式必须加以对抗,因为它缺乏成效,无论对个人还是对乌玛都是如此。

Because this type of thinking requires very little effort, most people find its utilization easy. And with the passage of time, individuals will gradually be content with this type of thinking if left to their own devices. This type of thinking has to be fought because of its lack of productivity, both for the individual as well as for the Ummah.

与表面化的思维相反，深刻的思维来自于对所研究的问题进行深入的研究，并对问题的情境及与之相关的信息进行深入的分析与审视。在考察一张桌子时，表面化的思考者只关注其明显的特征，因而会得出结论：这是一张棕色的、有四条腿的桌子。深刻的思考者则会更加细致地审视这张桌子，从而获得关于其物理构成、所用木材的具体种类，以及硬度和尺寸等其他物理参数的信息。因此，深入的思维在化学或物理等领域已经足够。然而，由于其本质，这种深刻的思维并不要求实验室中的人去思考所处理的材料之外的其他问题，例如材料从何而来，或它与周围环境有何关系。

Contrary to the superficial thinking, the profound thinking is produced by conducting a deep study of the issue at hand as well as by analyzing and scrutinizing both the situation and the information related to the situation deeply. In examining a table, the superficial thinker would focus only on the apparent features, and would thus conclude that a table with a brownish color and four supports exists. A deep thinker would scrutinize the table more profoundly, which would result in information about the table’s physical composition, the specific type of wood used, and other physical parameters such as its hardness and its dimensions. Thus, the deep thinking is sufficient in fields such as chemistry or physics. However, due to its nature, the profound thinking does not require from the individual in the lab to think about other issues beyond the material at hand, such as where the material came from or its relationship to the surroundings.

最高层次的思维是开明或综合性的思维。这种思维是在那些既需要深入思考某一具体情况或问题，又需要通过将当前问题或情况与其他情况或问题相联系来进行全面思考的领域中所必需的。政治分析和法学等领域就需要这种思维。在法学领域，人必须运用开明的思维来思考情况，回到处理该情况的法律文本，依照特定的方法理解和分析这些文本，然后将这种理解应用于该情况。以桌子为例，开明的思考者不仅会深入思考桌子的各种物理特征，还会思考桌子是在何处、如何制作的，制作桌子所用材料的来源，以及桌子与房间里其他家具和整体布置之间的关系。

The highest level of thinking is the enlightened or comprehensive thinking. This type of thinking is needed in areas or fields which require thinking deeply about a specific situation or issue in addition to thinking comprehensively by connecting the issue or situation at hand to other situations or issues. Areas such as political analysis and jurisprudence require this type of thinking. In the field of jurisprudence, the person must utilize the enlightened thinking in order to think about the situation, refer back to the legal texts addressing the situation, understand and analyze the texts according to a specific methodology, and then apply this understanding to the situation. In the example of the table, an enlightened thinker would think deeply about the table with all of its physical features, in addition to thinking about where and how the table was constructed, where the material used to construct the table came from, and the relationship of the table to the rest of the furniture and the overall setup of the room.

为了更生动地说明三类思维之间的区别,需要一些例子。呼吁在约旦河西岸和加沙地带建立巴勒斯坦国,便属于肤浅的思维。因此,肤浅的人只会看到这一口号的表面价值,并把那些呼吁建国的人视为英雄和救世主。然而,从其资源和内部状况深入思考这一国家,深刻的思想者便会得出结论:这样的国家不可能建立起来并维持自身的存在,呼吁建立此国的主张是一项不可能完成的使命。而有远见的思想者不仅会审视巴勒斯坦国本身,还会将这一局势与地区内超级大国的计划及其与中东各方的关系联系起来。基于这一全面的研究,有远见的思想者会得出结论:问题不止于不可能之事,也不止于对不可能之事的幻想。由此看来,巴勒斯坦国问题应被视为一个更宏大计划的一部分,该计划旨在建立一个巴勒斯坦实体,或作为缓冲地带,或作为以色列与其他邻国之间的连接,而呼吁建国者只是这场游戏中的一名棋手。

To more vividly illustrate the distinction between the three types of thinking, some examples are needed. Calling to establish a Palestinian state in the West bank and Gaza would constitute superficial thinking. As a result, a superficial person will perceive only the surface value of this slogan and will look to those who call for such a state as heroes and saviors. However, thinking deeply about this state in terms of its resources and internal situation would lead a profound thinker to conclude that such a state is impossible to emerge and sustain itself, and that the call to establish such a state is a mission impossible. And an enlightened thinker would not only scrutinize the Palestinian state itself but would connect this situation with the plans of the superpowers in the region and their relationship with the different parties in the Middle East. Based on this comprehensive research, the enlightened thinker would conclude that the issue extends beyond the impossible and dreaming about impossible things. From this context, the issue of the Palestinian state will be viewed as part of a wider plan that calls for establishing a Palestinian entity, either as a buffer zone or as a connection between Israel and the other neighbors, where the one who calls for such a state is only a player in this game.

以另一个例子来说明三类思维之间的区别，可见于十七世纪开始的对奥斯曼哈里发国的传教士入侵。一个浅层的思考者会把这种情形看作：一群人来到伊斯兰国家，开设各种传教组织、协会和学校，以传播基督教，并倡导各门科学的教育。而深层的思考者则会审视这些传教运动，考察其组织的实际情况及其思想。基于这一深入研究，此人会得出结论：这些传教组织实际上是在鼓吹民族主义、西方文化以及其他渗入穆斯林思想之中的腐朽观念。

Another example to illustrate the distinction between the three types of thinking is seen in the Missionary invasion of the Uthmani Khilafah which began in the 17th century. A superficial thinker would look at such a situation as a group of people who came to the Islamic State, opened up various missionary organizations, associations, and schools, in order to preach Christianity and endorse education in various sciences. The deep thinker would scrutinize these Missionary movements and examine the reality of their organizations and their ideas. Based on this profound study, such a person would conclude that these Missionary organizations were in fact calling for Nationalism, Western Culture, and other corrupt ideas that seeped into the thinking of the Muslims.

而有见识的思想者会审视这些运动的本质与实际，以及它们所呼吁的内容；同时思考此类运动的起源、其最终目标，以及它与西方及其目标之间的关系。这样一种全面的思考过程，会涵盖与传教士相关的所有问题，并得出结论：传教士运动是西方的延续性目标，即使穆斯林偏离其思想信仰，最终目的是瓦解哈里发制度并殖民穆斯林世界。

And the enlightened thinker would scrutinize the nature and reality of these movements and what they were calling for, in addition to thinking about the origins of such a movements, their ultimate objective, and their relationship to the West and its objectives. Such a comprehensive thinking process which would encompass all the issues related to the Missionaries would conclude that the Missionary movement was a continuation of the West’s objective of diverting the Muslims from their ideology with the overall objective of dismantling the Khilafah and colonizing the Muslim world.

必须与肤浅的思维作斗争，穆斯林必须接受训练，不仅要深入思考，还要全面思考，因为这种开明的思维过程是穆斯林乌玛理解自身处境以及今世行动方向的唯一途径。

The superficial thinking has to be fought, and the Muslims must be trained to think not only profoundly but comprehensively because such an enlightened thinking process is the only way for the Muslim Ummah to understand its situation and its course of action in this life.

培养深刻而开明的思维,可以通过呈现案例研究,并持续与学习者互动来实现,直到他们不再满足于现状,直到他们能够以深刻而开明的方式思考。

The development of profound and enlightened thinking can materialize by presenting case studies and continuing to work with the individuals until they will never be content with their until they think in a profound and enlightened manner.

当思维水平下降时，个体将无法独立进行任何原创性研究。在这种情况下，每当遇到需要任何形式的原创性思考或研究的事件或问题时，他都会采纳他人已经确立的观点。无论是政治、法律还是其他任何问题，这样的人都会求助于他人，让他人给出答案。在接受他人的答案或观点之后，他会像它是自己的观点一样为之辩护和论证，而不去研究相关的证据，仅仅因为他信任确立这一观点的人。

When the thinking level declines, the individual will be unable to conduct any original research on his own. In this situation, the individual will adopt already-existing ideas established by others when faced with any case or issue that requires any type of original thought or research. Whether in political, legal, or any other issues, such a person will turn to others to provide him with the answers. And after taking the answer or opinion from others, he will defend and justify this opinion as if it was his own without researching the related evidences, only because of his trust in the one who established the opinion.

这种思维在穆斯林中非常普遍,尽管他们人数众多,但原创性思考几乎不存在。这种taqleed(盲从/仿效)在教法(fiqh)中对于无法进行ijtihad(独立推理)的人是可以接受的,对于mujtahid(精通教法的推理者)而言,在其不必运用自身ijtihad的某些情况下也是可以接受的。然而,这种思维在信条('Aqeedah)中是不被允许的,因为众所周知,穆斯林被禁止通过taqleed来采纳自己的信条。这种对待信条的态度源于非穆斯林,他们只是追随祖先,而不对自己的信仰进行任何形式的思考或研究。此外,关于Iman(信仰)的定义,在信条中不容许taqleed的存在,因为Iman被定义为与事实相符、并且建立在确凿证据之上的确定性信念。taqleed无法建立这样的Iman,因为它要求人对问题进行思考,并依据能够确立确定性信念的daleel(证据)来建立自己的论据。因此,任何人若说"我信仰安拉和使者",而其依据仅仅是父亲或舍赫这样说,那是不正确的。

This type of thinking is widespread among Muslims in spite of their large numbers, whereas the amount of original thinking is almost non-existent. Such taqleed (imitation) is acceptable in fiqh for those unable to conduct ijtihad and is also acceptable for the mujtahid is some where he does not have to exercise his own ijtihad. However, this type of thinking is not allowed in the Aqeedah, as it is well known that Muslims are prohibited from adopting their Aqeedah through taqleed. Such an approach towards the Aqeedah originated from the non-Muslims who simply follow their ancestors without initiating any type of thinking or research into their beliefs. Furthermore, the definition of Iman leaves no room for the taqleed in the Aqeedah because Iman is defined as the conclusive belief that agrees with the reality and is based on conclusive evidences. Taqleed cannot establish such an Iman because it requires thinking about the issue and building one’s case based on daleels that establish the conclusive belief. Therefore, it is incorrect for anyone to say "I believe in Allah and the Messenger" because his father or shaykh said so.

关于政治思想和理论问题，盲目taqleed（效仿）在这些领域的盛行，是穆斯林地位衰落的一个有力标志。穆斯林不能毫无主见、漫无目的地从一种观点摇摆到另一种观点，自己却没有任何见解或独立思考。相反，他必须以原创的研究和学习为基础，建立自己的文化与思想。如果乌玛拥有创新的思维方式，其成员就不再是一群散乱无序的躯体，像牲畜一样在这种观点与那种观点之间来回奔走。

Regarding the political thinking and the intellectual issues, the prevalence of taqleed in these areas is a strong indicator of the declined status of Muslims. The Muslim cannot shift aimlessly from one opinion to another while having no opinion or original thinking of his own. Rather, he must build his culture and thinking based on original research and study. If the Ummah carries a creative way of thinking, its members will no longer constitute a discordant mass of bodies that will shuttle from one opinion to another like cattle.

在日常生活中，有些领域需要深入而全面的思考，例如政治事件、在实验室开展研究，或在法律事务中寻找证据。此外，还有一些情况需要通过思考来应对，例如如何应对袭击，以及应采取哪些具体的策略和措施。先知穆罕默德ﷺ在壕沟之役中就展示了这样的事例：先知ﷺ采取了多种策略，这需要对局势进行深入的思考，才能有效地抵御对麦地那的进攻。

In everyday life, there are areas that require deep and comprehensive thinking, such as political events or conducting research in the lab, or searching for the evidence in a legal matter. In addition, there are situations that need to be addressed by thinking, such as how to deal with an attack and what specific strategies and measures to undertake. Such an incident was demonstrated by the Prophet (saaw) during the Battle of Al-Khandaq, in which the Prophet (saaw) initiated numerous tactics which required extensive thinking about the situation in order to effectively counter the attack upon Medina.

另一方面，有些情况和问题并不需要思考。人们无需进行冗长的实验，也无需大量研究，就能证明水能满足口渴者的需要，或证明任何民族都必须保护自己免受敌人侵害。这类问题从日常经验中即可明显看出。此外，当穆斯林听到宣礼声时，他无需思考如何进行宣礼，因为这一行为对他来说十分熟悉，他会自动去做，无需考虑每个动作。新入教的穆斯林起初或许需要几次示范才能学会小净（Wudu），但他每次需要进行小净时，并不需要对小净进行哲学式的思辨。

On the other hand, there are situations and issues which do not require thinking. One does not need to conduct lengthy experiments and engage in extensive study to prove that water fulfills the need of a thirsty person or to prove that any nation must protect itself against its enemies. Such issues are plainly obvious from everyday experience. Also, when a Muslim hears the Adhan, he does not need to think about how to perform the wudu because this action is so well-known to him that he automatically does it without any need to think about the movements. While a new Muslim may initially require a few demonstrations of the wudu, he does not need to philosophize the wudu every time he needs to perform it.

然而，穆斯林失去了那条精细的界线，即区分哪些事情需要思考、哪些事情不需要思考的界线。结果，穆斯林开始以非常冗长和详尽的方式讨论那些并不需要如此细致阐述的问题。一位谢赫可能会花上整整一年时间向人们讲解沐浴小净（wudu）的规定，而其实只需几条实用的要点便已足够。此外，还有人撰写卷帙浩繁的著作，专门论述沐浴小净、小净（taharah）、拜功（salat）的动作等类似问题。

However, Muslims lost this fine line that separates what requires thinking from what does not require thinking. As a result, Muslims began discussing in a very lengthy and detailed fashion issues that do not require such detail. A shaykh would exhaust one year explaining the rules of wudu to the people, although a few practical would suffice. In addition, other individuals would write volumes upon volumes of literature about wudu, taharah, the movements of the salat, and other such issues.

同样地，穆斯林开始热衷于讨论一些琐碎的问题，使他们无暇顾及那些影响其现状的更为关键的问题。如今，人们可以发现大量的研究和书籍在讨论胡须、胡须的长度、形状，以及是否允许染色、染成什么颜色。另外，人们还会找到许多冗长的研究，探讨在坐念泰pp·（tashahud）时食指应该如何移动：是应该竖起，还是应该摇动，以及手指应该伸直还是略微弯曲。

Similarly, Muslims have begun discussing trivial issues that keep them occupied from discussing more critical issues that affect their status quo. Nowadays, one finds extensive research and books written discussing the beard, its length, its shape, and whether we are allowed to dye it and with what color. Also, one would find lengthy research on moving the index finger during the tashahud, whether it should be raised or wiggled, and whether the finger should be straight or slightly bent.

为解决这一问题，必须认识到：思考的过程要求个体去感知并理解眼前的问题。任何人都无法思考超出其感官范围的事物，除非关于这些事物的可靠证据来自一个理性已经确认为可信的来源。在这一语境下，穆斯林相信精灵（Jinn）、天使、末日审判、天堂与火狱，以及其他属于幽玄（Ghaib）的事物。对这些实在的信仰，建立在通过理智确立的确凿证据之上，这与纯粹基于臆测的玄学有所区别。

In order to address this issue, one must realize that the thinking process requires that the individual sense and comprehend the issue at hand. No one can think about issues that are beyond the scope of their senses unless an authentic evidence regarding such issues comes from a source that the rationale has already established as credible. Within this context, Muslims believe in the Jinn, the Angels, the Day of Judgment, Paradise and Hell-fire, and other aspects of the Ghaib. The belief in such realities is built upon the conclusive evidence that is established through the intellect, to be distinguished from metaphysics, which is based upon pure speculation.

最近,形而上学的思维已经渗透到穆斯林的思维过程之中。

Recently, the metaphysical thinking has seeped into the thinking process of the Muslims.

如今，穆斯林在两个方面表现出形而上学式的思维：

Nowadays, the Muslims manifest the metaphysical thinking in two aspects:

由于未能理解思维过程和人类心智的局限，穆斯林在讨论关乎幽玄（Ghaib）的问题时，便以自己的心智和感官去推测。结果，诸如精灵（jinn）之类的问题占据了穆斯林思想中极大的空间，以至于有人宣称自己能够与精灵交流。另一个类似的例子，是围绕安拉的属性以及这些属性是否属于祂的本体所展开的讨论。穆斯林必须相信这些实在的存在，但这种信仰必须局限于经文证据的文本之内，不能超越其外，因为思维过程需要以感官为基础才能发生。若试图对人类心智既无法理解也无法感知的实在展开思维活动，其结果只会是毫无思想内容的臆想。

Failure to understand the limits of the thinking process and the human mind has resulted in Muslims discussing issues related to the Ghaib using their own mind and senses. As a result, issues such as the jinn occupy a very large space in the thinking of Muslims, to the extent that some even claim that they can communicate with the jinn. Another example of such an issue is the discussion that revolves around the Attributes of Allah and whether or not they are part of His Entity. Although Muslims must believe in the existence of such realities, this belief must be limited to the text of the evidence and cannot venture beyond it because the thinking process requires sensation in order to occur. Attempting to initiate the thinking process upon realities that the human mind cannot comprehend or sense will result in speculative imagination devoid of any thought.

许多因素导致了这种思维水平。其中一个重要原因在于，讨论穆斯林乌玛当前的处境，可能会引来统治精英的麻烦。因此，人们会转而关注这类问题，因为它们未必会触犯统治当局。事实上，统治精英甚至可能鼓励这种思维方式，以分散穆斯林对他们真正面临的问题的注意力。另一个原因是，穆斯林中普遍存在的思维水平不高，可能促使人们去讨论这类问题，因为形而上学的思辨并不需要严肃的思考，而这种思考对许多人来说很难启动。形而上学式的思维所需要的，只是讲述故事、放飞想象，而无需建立任何具体的证据来构建论证，这是任何人都可以相对轻松、舒适地做到的事情。

Many reasons contributed to such a level of thinking. One important reason is that discussing the current situation of the Muslim Ummah may lead to some problems with the ruling elite. As a result, people would shift towards such issues because they may not be problematic to the ruling establishments. In fact, the ruling elite may even encourage this type of thinking to distract the Muslims from the real issues facing them. Another reason is that the low level of thinking that exists among Muslims may push the individuals to discuss such issues because metaphysics does not require serious thinking, which is difficult for many people to initiate. All that metaphysical thinking requires is bringing stories and unleashing the imagination without the need to establish any concrete evidence to build a case or argument, which is something that anyone can do with relative ease and comfort.

穆斯林没有意识到的是，《古兰经》和圣训本身就已将他们的思维从玄学的方向引开。安拉（SWT）在《凯赫夫章》中谈到洞中人的人数之后说道：

What Muslims fail to realize is that the Qur’an and the Sunnah themselves shifted their thinking away from the direction of metaphysics. Allah (swt) in Surat Al-Kahf, after talking about the number of people who were inside the cave, said:

"（有人）说他们是三个人，第四个是他们的狗；（另有人）说他们是五个人，第六个是他们的狗——这是对幽隐之事的猜测；（还有人）说他们是七个人，第八个是他们的狗。你说：'我的主最清楚他们的人数，除少数人外，没有人知道他们。'所以，除非依据明确的证据，你不要就他们的人数与人争论。"[] 此外，有一个人来到先知ﷺ那里，问他审判日何时到来。

"قدرية غيبية"是指将行为的关联从"الحكم الشرعي"转移到人们想象中的"علم الله"。这种心态的例子包括：宣称穆斯林当前的落后和衰退是他们的命运，无法解决或改变；或者仅仅依靠"دعاء"来改变穆斯林的处境，而不采取任何行动；或者宣称精灵和恶魔是某些疾病的原因，并认为治愈疾病的方法是与它们沟通。 Translation (Simplified Chinese): "宿命论式的神秘主义"（Qadriyya Ghaibiyya）是指把行为的依据从"Hukm Sharii"（教法裁定）转移到人们想象中的安拉的"Ilm"（全知）上。这种心态的例子包括：宣称穆斯林当前的落后和衰退是他们的命运，无法解决或改变；或者仅仅把"Du'a"（祈祷）当作改变穆斯林处境的唯一手段，而不采取任何行动；或者宣称精灵和恶魔是某些疾病的起因，并认为治疗这些疾病的方法是与它们进行沟通。

Qadriyya Ghaibiyya refers to shifting the connection of the actions from the Hukm Sharii to what someone may imagine as the Knowledge of Allah. Examples of such a mentality are claiming that the current backwardness and decline of the Muslims is their destiny that cannot be addressed or changed, or using the Du’a as the only means of changing the situation of Muslims without initiating any action, or claiming that the jinn and the shayateen are the cause of some diseases and that the way to cure the disease is to communicate with them.

穆斯林必须相信，因果关系是真主(SWT)在这个宇宙中设立的一条自然法则。

Muslims must believe that Cause-and-Effect is a natural law that Allah (swt) set in this universe.

结果只有在原因存在时才会出现。例如，胜利若缺少其成因便无从实现，这些成因包括军队对其目标的坚定信念、领导者的睿智，以及准备与筹划的程度。又如，治愈疾病也有其原因，即正确的药物。先知ﷺ说："真主的仆人啊！你们应当求医，因为真主创造了疾病，也创造了药物。"有一次，一个人来到先知ﷺ面前，请他为自己的骆驼祈祷，以治愈它的皮肤病。先知ﷺ对那人说："在你的祈祷中加上焦油。"这表明仅靠祈祷本身并不能达成目的。另有一次，一个人想放开自己的骆驼，却依靠托付（tawakul）来保护它，先知ﷺ对他说："先把它拴好，然后再托付。"同理，要使穆斯林摆脱当前的现状而复兴，不能仅靠祈祷和功修，而必须主动发起变革，并为实现复兴而努力。真主（SWT）

The effect will occur only if the cause exists. For example, victory cannot materialize unless its causes exist, such as the army’s firm conviction in its objectives, the shrewdness of the leaders, and the level of preparation and planning. Also, curing a disease has a cause, which is the correct medication. The Prophet (saaw) said, "O servant of Allah! Seek medical treatment since Allah created the disease and the medication." In one incident, a man came to the Prophet (saaw) asking him to make Du’a to his camel to cure her from a skin disease. The Prophet (saaw) told the man, "Add to your Du’a some tar," indicating that the Du’a by itself will not accomplish the objective. In another incident, the Prophet (saaw) told a man who wanted to unleash his camel while depending on the tawakul to protect her, "Leash her, and then have the tawakul." By the same token, reviving the Muslims from their current status quo will occur not by Du’a and ibadah alone but through initiating the change and working towards creating the revival. Allah (swt)

The text you sent is just "says clearly:" with no content following it, so there is nothing to translate yet. Please send the full passage you'd like translated into Simplified Chinese.

says clearly:

如前所述,理性的思维方式是一个过程,它涉及客观现实、健全的人类心智、将现实以感觉的形式传递给心智的感官,以及心智将感觉与既有信息相联系从而形成思想。因此,理性的方法要求人们对眼前的现实或问题进行思考,使其保持原貌。而科学方法则建立在实验之上,依据所收集的数据得出结论。任何一种科学研究都不依赖于事物的原有状况或现实本身,而是需要将所研究的对象置于不同于其自然环境的条件之下,然后观察这些人为施加的条件对该对象产生的影响。这一过程被称为科学实验,它构成了科学思维方法的基石。

As previously mentioned, the intellectual way of thinking is a process which involves the reality, a sound human mind, senses which transfer the reality to the mind as a sensation, and previous information which the mind links to the sensation to produce a thought. Thus, the intellectual method entails thinking about the reality at hand or the issue as it is. However, the scientific method is based upon performing experiments and reaching a conclusion based on the data collected. Any kind of scientific research does not depend on the situation or the reality as is but necessitates subjecting the material under scrutiny to an environment different than its natural environment and then observing the impact of these imposed conditions on the material. This process is referred to as the scientific experiment, which constitutes the cornerstone of the scientific method of thinking.

科学方法是理性方法的一个分支，因为与理性方法一样，科学过程需要一个实在、需要感官来感知这一实在，并需要人的大脑进行研究和分析，从而得出结论。

The scientific method is a branch of the rational method because, like the rational method, the scientific process requires a reality, senses in order to perceive the reality, and a human brain in order to perform the research and analysis to arrive at a conclusion.

然而，两者的区别在于所涉及的实在类型不同，因此科学过程中进行的研究与分析类型也会与理性过程有所不同。科学方法并非适用于所有学科，因为并非一切事物都能接受实验。物理学、生物学和工程学等知识领域可以基于实验进行讨论，而哲学、历史、经济学、法律以及信仰教义等知识领域则无法用科学方法加以讨论，因为这些学科并非可以接受实验与测量的有形物质。例如，要通过科学实验检验某种意识形态对一个国家进步的影响，就需要让一个国家接受该意识形态，同时让另一个国家摒弃该意识形态，以确定该意识形态是否会带来进步。5 此类研究超出了实验方法的范围，因为人们无法以这种方式强制让国家、个人或社会处于such条件之下。然而，人们可以观察各国或个人的现状，或纵观历史，从而理性地得出结论：该意识形态确实会为一个国家带来进步。科学思维与理性思维之间另一个关键的区别，在于两种思维方式所得出的事实或结论的类型。科学方法所建立的是相对的而非绝对的事实，因为它基于相对的测量。

However, the difference lay in the type of reality involved, and as a result the type of research and analysis performed in the scientific process will differ from the rational process. The scientific method cannot be used in all disciplines because not everything can be subjected to experimentation. While areas of knowledge such as physics, biology, and engineering, can be discussed based on experimentation, areas of knowledge such as philosophy, history, economics, law, and doctrines of belief cannot be discussed using the scientific method because such disciplines are not tangible material that can be subjected experimentation and measurement. For example, scientifically testing the effect of an ideology on the progress of a nation would require subjecting one nation to an ideology and stripping another nation of the ideology in order to determine whether an ideology would result in progress.5 Such a study is beyond the scope of the experimental method because one cannot forcibly subject nations, individuals, or societies to conditions in such a manner. However, one can observe nations or individuals as they are or throughout history and arrive at a rational conclusion that the ideology results in progress for a nation. Another crucial difference between the scientific and rational method is in the type of facts or conclusions reached by the two types of thinking. The scientific method leads to establishing relative and not absolute facts because it is based on relative measurements.

这种思维方式可以体现在两个方面：

This type of thinking can manifest in two aspects:

1. 一厢情愿的思维：当一个人在情感上倾向于得出某个特定结论时，他便希望事件朝这一结果发展。因此，他会以这一愿望为基础去解释一切。在这种思维中，理智的作用是为所希望的结果辩护，并设法证明其论点。例如，有些人对某个政权怀有一种忠诚，基于这种情感依附，他们便希望这个政权是公正的制度。基于这一愿望，他们便断定该政权是公正的，并为该政权的行为辩解，以使其符合这一结论，即使这种辩解意味着完全否认明显的事实。

1. Wishful Thinking: When a person possesses an emotional inclination to reach a specific conclusion, he wishes the events to lead to this result. As a result, he would start interpreting everything based upon this wish. The intellect’s role in this type of thinking is to justify the wished for result and attempt to prove its case. For example, some people have a certain loyalty to a regime, and based upon this emotional attachment, they would wish that this regime is a just system. Based upon this wish, they would conclude that a certain regime is just, and they would justify the actions of this regime in order to fit this conclusion, even if this justification amounted to denying clear facts altogether.

这种虚妄的期待还体现在许多穆斯林希望某个国家成为伊斯兰国家的愿望之中。生活在伊斯兰制度之下是每一位穆斯林的愿望，但对某些人而言，这一愿望可能促使他们仅凭某些伊斯兰标志的存在，便将任何政权都贴上“伊斯兰”的标签。

The wishful thinking also manifests in the wish of many Muslims for a certain state to be an Islamic State. Living under the Islamic System is the wish of every Muslim, but for some, this wish may incline them to label any regime as Islamic based upon the presence of certain symbols of Islam.

这些人随后就会以这些标志的存在为由，宣称某个国家是伊斯兰的。

Such people would then use the existence of these symbols to claim that a particular state is Islamic.

如果所讨论的国家实际上是一个kufr国家（卡夫尔国家），那么这些人就会试图为此辩护，以支持他们所希望得出的结论，即该国家是伊斯兰的。

And if the state in question is in reality a Kufr state, such individuals would try to justify this in order to support their wished-for conclusion that the state is Islamic.

这种思维方式会让情绪自由地左右判断和决定。在大多数情况下,情绪会遮蔽或压倒理智,结果,人将无法如实地看待现实,而是按照自己喜欢的样子去看待现实。有传述说,先知ﷺ曾说:"法官在愤怒的状态下不得判案。"同样,法官也不能在饥饿、焦虑或极度喜悦等可能影响其判断的状态下主持庭审。因此,伊斯兰教明确指出,如果一个人被情绪所控制,他就无法作出正确的判断或裁决。

This type of thinking leaves the emotions a free reign to determine and decide. In most instances, the emotion conceals or overshadows the intellect, and as a result, the person will not perceive the reality as is. Instead, the person will see the reality as he likes it to be. It was reported that the Prophet (saaw) said, "The Qadi must not judge while in a state of anger." Similarly, a judge cannot preside over a court session while in a state that may clout his judgment, such as hunger, anxiety, or extreme happiness. Thus, Islam makes it clear that a person cannot make a sound judgment or issue decisions if his emotions control him.

思维狭隘是指无法对各种问题进行全面深入的研究。它可能源于对现状的强烈执着，或源于把讨论局限于现状，也可能源于个人缺乏信息或知识来源。

Narrowness in thinking refers to the inability in conducting comprehensive research in different issues. It could either result from the strong attachment to the status quo or from limiting the discussion to the status quo, or the lack of information or sources of knowledge to the individual.

这样的束缚最终会使人变成一个孤立的人,把自己的思考范围局限于现状。事实上,这种思维方式与肤浅的思维相似,甚至可能是导致肤浅思维的原因之一。这种思维方式不同于在某一领域的专精,因为专精意味着专注于某一方面,以便在特定领域发展创造力。这样的人并非思维范围狭隘,而是专注于一个方面。然而,狭隘的思考者无论面对一般问题还是具体问题都无法深入思考,其思维范围有限,通常不会超出谋生及相关事务的范畴。例如,一位商人可能熟知所有顾客及其需求,也了解其商品的每个细节。但如果此人思维狭隘,他便会回避任何智识上的讨论。即便他参与此类讨论,其参与也只是肤浅的,唯一目的在于表明自己也有话可说。

Such constraints eventually shift the individual into an isolated person who restricts the scope of his thinking to the status quo. In fact, this type of thinking is similar to the superficial thinking, and it could be one of the reasons behind the superficial thinking. This type of thinking is distinct from being specialized in one area because specialization means to focus in one aspect in order to develop creativity in a specific field. Such a person is not narrow in the scope of his thinking but is focused in one aspect. However, the narrow thinker cannot think in any issue, general or specific, and the scope of his thinking is limited and usually does not extend beyond thinking in his livelihood and related matters. For example, a merchant may know all of his customers and their needs, as well as the details of his merchandise. However, the same person, if narrow in his thinking, would avoid any intellectual discussion. If he participates in any such type of discussion, his participation will be superficial and for the sole purpose of showing that he has something to say.

殖民时代的帝国主义者鼓励穆斯林采取这种做法，而代表殖民者统治民众的统治者则颁布严格的法律，禁止人们认真讨论某些问题，例如政治、经济和法律制度。

The Imperialists during the Colonial Era encouraged this approach among Muslims, and the rulers who presided over the people on behalf of the Colonialists enforced strict laws that prevented people from discussing certain issues seriously, such as politics, economics, and the legal system.

即使是知识分子或受过教育的阶层，也被禁止进行任何有深度的智识讨论，除非其讨论不超出政权预先设定的范围。正因如此，人们在穆斯林世界看到的各类会议，都缺乏对这些问题的深入思考。在任何阿拉伯议会或经济研讨会上的讨论，都只能停留在表面，因为那些组织这些活动的人清楚自己毫无权力，只是统治者用来美化其形象的工具。这种统治者所推行的限制性政策，导致受过教育的人们思想变得狭隘。

Even the intelligentsia, or the educated class, were banned from any intellectual or profound discussion, unless their discussion would reach a pre-set set by the regime. For this reason, one witnesses the conferences in the Muslim World devoid of any thinking in such issues. Any discussion in any Arab parliament or economic seminar will result in nothing but superficial discussion because those who are organizing these functions know that they have no power and are tools used by the ruler to enhance his image. Such a restrictive policy by the regimes has resulted in narrowness among the educated people.

逻辑是古希腊的一门古老学科，由古希腊哲学家确立。他们将其应用于各个方面，无论是与感官所及之事还是感官之外之事相关。他们运用它来讨论真主，讨论祂的属性和本体，此外还讨论自然和公正等其他问题。这种思维方式建立在一种特定的哲学秩序之上，引导人们得出特定的结论。逻辑的特定格式由两个前提构成：大前提，陈述一条普遍规则或自然现象；小前提，可以是一个具体的观念或人必须思考的问题。逻辑学者根据这两个前提之间的关系，得出结论。

Logic is an old Greek discipline set by the classical Greek philosophers. They applied it to any aspect, whether they relate to things within or beyond the senses. They employed it in discussing God, His Attributes, and His Essence, in addition to other issues such as nature and justice. This way of thinking is built upon a specific philosophical order that leads a person to reach specific results. The specific format which characterizes logic consists of two premises: The major premise, which states a general rule or natural phenomenon, and the minor premise, which could be a specific idea or issue that the person must think about. Based on the relationship between the two premises, the logician reaches a conclusion.

逻辑学家并不强调任何这些前提或逻辑分析的可靠性或正确性，而是强调其形式。哈拉克在《伊本·泰米叶反希腊逻辑学家》一书中写道："三段论的内在性质使其几乎不优于类比，因为无论三段论多么有效，仅凭形式本身，它都无法必然得出确定的结论。

Logicians do not emphasize the soundness or correctness of any of these premises or logical analysis. Rather, the emphasis is on the formality. In Ibn Taymiyya Against the Greek Logicians, by Hallaq, he states: "The inherent nature in Syllogism renders it hardly superior to analogy, because however valid the syllogism may be, it cannot, by virtue of form alone, lead to a certain conclusion.

“决定结论真实与否的是论证的主题，而非其形式……三段论式的推理，仅凭形式本身并不能必然得出确定的结论。”

It is the subject matter of the argument, not its form, that determines the truth of the conclusion…A syllogistic mode of reasoning will not result in a certain conclusion by virtue of form alone."