这些不同的途径与方法，都体现了当今穆斯林的思维特征。

The different approaches and methods mentioned all characterize the thinking of Muslims today.

尽管并非每一位穆斯林都具备这些特征,但这些特征在乌玛(穆斯林共同体)中以不同程度存在。这些错误的做法可能是导致智识衰落的众多原因之一,同时也是智识衰落的结果。因此,今天乌玛的状况及其智识上的冷漠,也就不足为奇了。乌玛已经衰落到这样的地步:以色列出版的书籍总量,超过了所有阿拉伯国家出版书籍的总和。而阿拉伯世界出版的大多数作品,其质量不过是在艺术、文学、政治、经济及其他学科上照搬西方文化。阅读量也是如此。与其他民族相比,穆斯林国家中阅读的人所占比例很小。而那些确实阅读的人,其阅读范围局限于教学大纲、大众报纸和杂志,或者以情绪化方式讲述问题的书籍。

While they may not exist in each and every Muslim, all of these characteristics exist in the Ummah at different levels. These incorrect approaches could be one of many reasons that led to the intellectual decline in addition to being a product of the intellectual decline. Thus, it is not surprising to see the state of the Ummah today and its intellectual apathy. The Ummah has devolved to such a level that the total amount of literature published in Israel exceeds the amount that is published in all the Arab countries combined. And the quality of most of what is published in the Arab world amounts to no more than copying the Western culture in arts, literature, politics, economy, and other disciplines. The same applies to the amount of reading. The percentage of those who read in the Muslim countries is very little compared to other nations. And those who do read restrict their reading to the curriculum or popular newspapers and magazines, or to books that present issues in an emotional way.

这种状况最终导致了乌玛（穆斯林共同体）中伊斯兰思维的缺失。尽管个别人可能拥有正确的伊斯兰思维，但作为一个整体的乌玛却不具备这种思维方式，而这种缺失带来了两个后果：

This state of affairs has culminated in the absence of Islamic thinking in the Ummah. While some individuals may possess correct Islamic thinking, the Ummah as an entity lacks this method of thinking, the absence of which has resulted in two outcomes:

任何进步的民族，只要以理性的方式采纳其意识形态，就会形成一种公共意识，这意味着公众对重大问题和难题的看法将趋于统一。当公众对人、生命和宇宙的观点保持一致，并建立在经由理性所获得的根本信念之上时，这种统一的公共意识便得以体现。

Any progressing nation which adopts its ideology in an intellectual way will form a public awareness, which means that the public’s outlook towards the major issues and problems will be unified. This unified public awareness materializes when the point of view towards man, life, and the universe, is consistent and is built upon a fundamental conviction that is arrived at intellectually.

如果没有这种公众意识，也没有统一的人生观，乌玛（穆斯林共同体）将失去其思想上的统一，因而会受到许多相互冲突的思想与情绪的影响。

Without such public awareness or a unified outlook toward life, the Ummah will lose its intellectual unity, and, as a result, will come under the influence of many conflicting thoughts and emotions.

即使面对同一件事或同一个问题,人们的认识也会各不相同,应对此事的努力也会分散。因此,某一群体所建立或取得的成果,可能会被另一群体的作为所摧毁。最终,敌意会蔓延开来,从而瓦解任何建立统一实体的尝试。真主(SWT)就此类纷争向穆斯林发出了警告,祂说:

Even when presented with one case or issue, its perception will vary, and the efforts to deal with this case will be scattered. Thus, what any group may build or achieve may be destroyed by the function of another group. At the end, animosity will spread, which will dissolve any attempt to establish a unified entity. Allah (swt) warned the Muslims about such a dispute when He said:

"并且你们当服从真主和使者，不要互相争执，否则你们将丧失勇气，你们的威势也将消逝。你们当坚忍，真主确是与坚忍者同在。"{8:46} 此外，真主(SWT)declares说，统一人心的思想一致，是真主赐予穆斯林的最大恩典之一。 Wait, I should correct that: "declares" should be translated properly. Here is the corrected translation: "并且你们当服从真主和使者，不要互相争执，否则你们将丧失勇气，你们的威势也将消逝。你们当坚忍，真主确是与坚忍者同在。"{8:46} 此外，真主(SWT)宣告，统一人心的思想一致，是真主赐予穆斯林的最大恩典之一。

"And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength departs, and be patient. Surely, Allah is with those who are patient." [TMQ 8:46] Furthermore, Allah (swt) states that the unity of the Fikr that unifies the hearts is one of the greatest favors that Allah gave to the Muslims:

"你们都要紧紧抓住安拉的绳索（《古兰经》），不要分裂。你们应当记住安拉对你们的恩典：你们曾经彼此为敌，是他使你们的心相互亲近，因他的恩惠，你们成为了兄弟；你们曾经站在火坑的边缘，是他拯救了你们。"[TMQ 3:103] 然而，穆斯林失去了公共意识，失去了统一的观念，转而受各种不同观念的支配。这是因为缺乏伊斯兰的思维方式，也因为没有正确地践行伊斯兰，还因为殖民主义者及其工具在传播西方文化方面所作的努力。如今，有些资本主义穆斯林，无论有意还是无意，主张将宗教与公共生活分离。同样，也存在共产主义穆斯林、民族主义穆斯林、社会主义穆斯林、只关心自身利益的穆斯林、实用主义穆斯林、为统治者的行为辩护的穆斯林，以及漠不关心的穆斯林，每一类人都持有各自不同的观点。他们一旦聚在一起讨论任何问题，立刻就会彼此分歧，讨论要么升级到相互辱骂、彼此贴上侮辱性标签的程度，要么带着敌意不欢而散。结果，穆斯林世界的各个社会分处不同的阵营，每个阵营都有其独特的观念或观点。每个阵营都与其他阵营隔离，相聚只是为了获取某种特定利益，或是出于形式上的需要，或是为了相互争斗。

"And hold fast, all of you together, to the Rope of Allah (the Qur’an) and be not divided among yourselves. And remember Allah’s Favor on you, for you were enemies to one another, but He joined your hearts together so that, by His Grace, you became brethren (in Islam), and you were on the brink of a pit of fire, and He saved you from it." [TMQ 3:103] However, Muslims lost their public awareness and lost their unified outlook and became controlled by different outlooks. This is because of the lack of the Islamic way of thinking and because of the failure to adopt Islam in its correct way, as well as because of the efforts of the Colonialists and their tools in propagating the Western culture. Nowadays, there are Capitalist Muslims who call, intentionally or unintentionally, for the separation of Deen from the public life. Similarly, there exist Communist Muslims, Nationalist Muslims, Socialist Muslims, Muslims who are concerned solely about their interests, Pragmatic Muslims, Muslims who justify the acts of the rulers, and careless Muslims, each one having a distinct point of view. If they meet to discuss any issue, they will immediately differ with each other, and the discussion will either escalate to a level where each side will hurl insults at one another or label each other with derogatory names and depart with animosity towards each other. As a result, societies in the Muslim world live in different camps, each one of them having their own distinct outlook or point of view. And each camp isolates itself from the others, meeting only to acquire a specific interest or as a formality or to clash with one another.

"Nahda"(复兴)即思想上的进步,因为思想决定了人们看待生活的观点,而这一基础将成为人在今世行为的根基。若缺乏这一根本思想,乌玛(Ummah)就会衰落。因此,复兴所指并非物质事物或外部环境,而是人本身,即人的行为与人的本性。一旦这种思想上的复兴出现,便会带来工业、科学和技术等领域的物质进步。然而,物质进步的存在本身并不必然表明思想上的进步。

The Nahda is the intellectual progress because the thought is what defines the point of view toward life, and this basis will serve as the foundation for man’s behavior in this life. In the absence of this fundamental thought, the Ummah will decline. Thus, the revival does not refer to the material objects or the circumstances but refers to the human being, his behavior, and his nature. Once this intellectual revival occurs, it will result in material progress in areas such as industry, science, and technology. The mere existence of such material progress is not necessarily an indication of the intellectual progress.

与复兴相关的那种感受，并非人遭受身体伤害时所感到的疼痛那样的身体或物质感受，而是一种理智上的感受，好比穆斯林看到有人犯下哈拉姆（禁戒之事）时所感到的痛楚。人会表现出三种感受：由火等外部因素引起的身体或物质感受；由本能或机体需求所产生的本能感受，例如饥饿或性欲的感觉；以及理智上的感受，例如感知到Kufr（不信）所带来的严重后果。前两种感受在人与动物之间都或多或少地共有，而第三种感受只存在于人身上，更重要的是，它正是理智复兴的体现。

The feeling associated with the revival is not a physical or material feeling like the pain that a person feels when afflicted with a physical injury, but an intellectual feeling akin to the pain which a Muslim feels when he sees a person committing a haram. The human being manifests three type of sensation or feeling: the physical or material sensation caused by external factors such as fire; the instinctive sensation that results from one of the instincts or organic needs such as the sensation of hunger or sexual desire; and the intellectual sensation such as feeling of the grave consequences of Kufr. While the first two types are common to some degree between the human being and the animal, the third type exists only in the human being and, more importantly, is a manifestation of the intellectual revival.

人并非生来就具有这种理智感觉,而是通过对人、生命和宇宙采取某些特定的思想,并基于完全的理智确信而获得的。这种确信在个体身上灌输得越深,个体就会越多地构建关于生命的衍生思想,这些思想会逐渐变得更加牢固,直到成为该个体的概念。这样的个体将看到这些概念的现实性,以及它们与根本思想之间的联系,而理智感觉正是这一过程的结果。

The human being is not born with this intellectual sensation but acquires it through adopting specific thoughts towards man, life, and the universe, based on total intellectual conviction. The more this conviction is instilled in the individual, the more the individual will build corollary thoughts toward life which will gradually establish themselves more firmly until they become concepts for that individual. Such an individual will see the reality of these concepts as well as their connection with the fundamental thoughts, and the intellectual sensation results from such a process.

然而,如果一个根本性的思想是以情感方式或肤浅的信息来接受的,那么它就无法产生这种始终一致的理智感受。这样的人的感受可能是生理性的、本能性的,或是一种不一致的理智感受,而这种感受恰恰反映了他思想中的不一致,原因是其所持有的表面伊斯兰思想层之下隐藏着其他思想的影响。例如,如果此人信奉“公益”(Maslahah),他的感受就会以此为基础;如果他信奉资本主义,他的感受就会体现他所持有的资本主义思想。