这种方法将伊斯兰教作为一门学院式课程来传授,其核心是信息,而非概念与思想。它的方法是师生关系,其风格则是下达指令。如果学生毕业了,他就会像一本只会储存并吐出信息的书,而伊斯兰教对他而言也不过是被灌输的一堆信息。这样的人会照搬学者及其著作中的引文,却不加批判性思考,也不去考量证据与论证,只因他根本无力这样做。他的能力仅限于转述别人交给他的信息,就像数据库被编程后便会下载信息一样。

This method emphasizes delivering Islam as a curriculum in a scholastic format in which information, and not concepts and thoughts, is the substance. The student-teacher relationship is the approach of this method, and giving instructions constitutes its style. If the student graduates, he will resemble a book that carries information and spits it out, and Islam would consist of nothing more than information dictated to him. Such a person would repeat quotations from scholars and their works without any critical thinking or consideration to the evidences and arguments simply because he cannot do so. His capability would be confined to relaying the information that was handed to him just as a database would download information when programmed to do so.

以这种错误的方法研习伊斯兰，既不会培养出以伊斯兰为基础的思想家，也不会培养出穆智台哈德（mujtahid），只会造就一些人类教科书式的人物，他们的贡献仅限于抄录他人的著作并为之撰写一些注释。这种方法或许对学习地理或历史等以信息为主的学科有用，但不能将其视为研习信仰（Aqeedah）与思想的方法。因为伊斯兰的信仰及其思想必须通过理智获得，经由一个将思想与现实情境相联系的动态过程，直至这些思想牢固扎根于心，而不只是像书页上的文字那样，仅作为人所携带的理论信息而存在。

Studying Islam in this erroneous method will produce neither a thinker based on Islam nor a mujtahid, but will produce human textbooks whom the extent of their contributions will be limited to copying the works of others and writing some commentaries on them. Such a method could be useful in studying an information-based discipline such as geography or history. However, it cannot be taken as a method of studying the Aqeedah and the thoughts because the Islamic Aqeedah and its thoughts must be acquired intellectually through a dynamic process of relating the thoughts to the situation until they become firmly-rooted thoughts and not just theoretical information carried by the person like the words on the pages of a book.

这种方法的实质在于讲述伊斯兰人物的故事并以此进行劝导。它依靠的是情感的感召，而非理性的思考过程，以此推动人去行动。

The essence of this method entails bringing stories and preaching Islamic personalities. It depends on the emotional approach and not the thinking process in order to push a person to function.

因为这种方法认识到情绪本质上可能会失控，所以它依赖于以特定的方式对个人进行“编程”。通过这种方法接受伊斯兰教的人，将开始认识到，对谢赫和负责人的服从与纪律，是伊斯兰教的一部分。

Because this approach realizes that emotions by their intrinsic nature can get out of control, it depends on programming the individual in a specific way. The individual who acquires Islam through this method will start learning that discipline and obedience towards the shaykhs and the mas’ooleen is a part of Islam.

这种方法相对而言是一种新方法,它受到了随心理学、社会学和教育学等学科而来的心理科学的影响。这种方法并不把人、生命和宇宙作为思考与研究的对象,而是把人的心灵及其发展作为终极目标。思考与研究的范围仍局限于个人的心灵,通过发扬其积极面、治疗其消极面来进行。此外,它使这类人在情感上与马苏莱和谢赫们相连,就像一个人与其父亲或治疗师之间的联系一样。因此,以这种方式接受伊斯兰的人,会依附于某些他们视为神圣的人物,并不加思考地将其当作榜样来效法。

This method is, relatively speaking, a new method because it was influenced by the psychologicalbased sciences that came with disciplines such as psychology, sociology, and education. This approach does not regard man, life and the universe as the subject of thinking and research but instead places the human psyche and its development as the ultimate objective. The scope of thinking and research remains restricted to the psyche of the individual through promoting its positive aspects and treating its negative aspects. Also, it connects such individuals with the mas’ooleen and the shaykhs emotionally in the same manner that a person is connected with his father or therapist. As a result, those who acquired Islam in this way are attached to certain personalities whom they regard as holy and follow as examples without any thinking.

这种方法既不能培养出知识分子、思想家或穆ජتهد，它也并不声称能够培养他们。它或许适用于年幼的孩子，或适用于那些不爱思考、因而期待别人替他们思考、为他们分担思考之负担的人。这种方法也可能适用于那些不爱思考、正在寻找一个群体来与之结伴的人，以便享受该群体或团体所提供的社交环境与活动，例如友谊、互相拜访，以及包括功修、旅行和体育在内的集体活动。因此，这种方法无法发动乌玛的复兴，也无法为乌玛提供此种复兴所需要的思想与觉悟。

Such a method does not produce intellectuals, thinkers, or mujtahids, nor does it claim to produce them. It could be used in dealing with the young children or with those who do not think and therefore look forward to those who would think on their behalf and relieve them of the burden of thinking. This approach could also apply to those who do not think and are seeking a group of people to associate with in order to enjoy the social environment and activities that this group or tribe provides them, such as friendship, visits, and collective activities involving ibadat, trips, and sports. Therefore, this method cannot initiate the revival of the Ummah, nor can it provide the Ummah with the thought and the awareness needed for such a revival.

这种思路受到一种观念的影响：人由两个部分构成——精神与物质，二者相互对立。因此，人的精神动力必须得到提升，而提升的唯一途径就是剥夺身体的物质需求。这一过程持续下去，直到人达到与真主合一、在自身之中见到真主的境界。从这种方法的角度看，伊斯兰教及其律法只是指引人走向真主之路的标志与象征。这些律法与象征的价值，在于理解其隐含或内在的意义，苏菲派称之为"哈基柯"，即真谛或实相。

This approach is influenced by the notion that the human being consists of two components – the spirit and the material aspect – that are mutually antagonistic. Thus, the human being has a spiritual momentum that must be elevated, and the only way to do so is to deprive the body of its physical needs. This process continues until the person attains a level where he merges with God and he sees God in himself. From the vantage point of this method, Islam and its rules as mere signs and symbols guiding the person in his path towards God. The value of these rules and symbols lay in comprehending their concealed or hidden meanings, what the Sufis call the "Haqiqah" or the reality.

这里的“Haqiqah”（真相/内义）有别于他们所称的表面意义，后者用来指代沙里亚（教法）。

This "Haqiqah" is distinct from what they refer to as the apparent meaning, which they use to denote the Shariah.

苏菲主义坚持宿命论的观点，认为一切都已预先注定，人没有自己的意志。因此，苏菲派声称，人必须顺从自己的处境，无法改变它。

Sufism upholds the idea of Fatalism in which everything is predestined and man has no will of his own. Thus, the Sufis claim that a person must surrender to his situation and cannot change it.

此外,苏菲主义鼓励人远离尘世、独居隐修,并以玄学的方式解释宇宙中的自然现象。苏菲派还提倡消极被动、完全顺从于真实(实在),对现实漠不关心,因为据他们宣称,这些品质正是压抑自我、克制私欲与肉身倾向之人的特征。对于希望泯灭心智的人来说,这些品质是必需的,因为它们构成了通向消逝(寂灭)并融入真主/主本体的第一步。

Furthermore, Sufism encourages the human being to live in seclusion and give the natural phenomena in the universe a metaphysical interpretation. The Sufis also encourage passiveness, total surrender to the reality, and being careless about the reality because, according to their claim, these qualities characterize the one who suppresses himself, his desires, and his physical inclinations. These qualities are needed for the one who wants to conceal his mind because they constitute the first step towards evanescence and merging into God’s entity.

有些人或是在生活中失意，或只是把宗教当作逃避现实的出路，便可能以这种态度来寻求满足与慰藉。这是极其危险的做法，因为它会磨灭乌玛的觉知与思考能力，助长消极被动，使人完全屈从于现状，而不去努力改变它。

Some people who either failed in the life or who just look to the Deen as an escape from the current situation may use this approach as an outlet of contentment or solace. This is an extremely dangerous approach because it kills the awareness and the thinking in the Ummah and propagates passiveness and total surrender to the status quo without any attempt to change it.