“达利勒”可分为两大类：一类是理性或思辨性的达利勒，通过思考过程推导得出；另一类是文本性的达利勒，从“wahi”（启示）中推演而来。

The daleel can be divided into two primary categories: The intellectual or rational daleel derived through the thinking process, and the textual daleel deduced from the wahi.

理性的证据（daleel），即通过理智（aql）推导出的证据，是与某一问题相符的实质，并因此证明其正确性。这类证据又可进一步分为两种：

The intellectual daleel, which is derived through the aql, is the reality that corresponds to an issue and proves its correctness as a result. This type of daleel is further subdivided into two types:

根本思想，即"阿格伊黛"（Aqeedah），是人类衡量事物时所依据的基础。这一思想为人提供参照框架，并通过解答每个人必须回答的根本问题，确定其观点和人生观。这类思想的证据是理性的，并且必须与现实完全相符。例如，相信安拉（SWT）是无限且永恒的，就是一种根本思想，它由宇宙、生命以及人类自身所固有的某些事实所确立。这些事实本身所具有的特性，会引导人在理智上认识到它们是被创造的，而非永恒的。同样，对《古兰经》的信仰也是通过这一过程得出的。作为一部阿拉伯语文本，《古兰经》必定有其来源。考察《古兰经》的实际情况并思考其可能的来源，便会得出理性的结论：《古兰经》必定是安拉（SWT）的话语。而穆罕默德（ﷺ）的先知身份，也正是通过这一结论得以确认的。

The fundamental thought, or Aqeedah, is the foundation which humanity refers to when measuring things. This thought serves as a frame of reference for the human being and defines his point of view and outlook towards life by resolving the essential questions that every human being must answer. The evidence for this type of thought is rational and must fully match with the reality. For example, believing in Allah (swt) as Unlimited and Eternal is a fundamental thought which is established by certain realities inherent in the universe, in life, and in the human being himself. The properties which all of these realities inherently possess would lead to the intellectual realization that they are created and not eternal. Similarly, believing in the Qur'an is derived through this process. As an Arabic text, the Qur'an must have a source. Examining the reality of the Qur'an and thinking about its possible sources would lead to the rational conclusion that the Qur'an must be the words of Allah (swt). And the prophethood of Muhammad (saaw) is realized through this conclusion.

《古兰经》既触动人的情感,又引导人观察周围的世界,并由此得出确定的信仰。通过理智与情感的这种相互交融,伊斯兰的信条(艾格иде)既打动人的理智,又满足人的本性。信条的核心——信仰安拉的独一性、《古兰经》是安拉的启示、穆罕默德是最后的使者——正是借助这一方法得以确立的。

The Qur'an addressed the sentiments of the human being while simultaneously directing the human being to think about the world surrounding him and to arrive at a conclusive belief. Through this intermixing of intellect and emotions, the Islamic Aqeedah addresses both aspects of the human being. Thus, the Islamic Aqeedah convinces the intellect of the human being and satisfies his nature. The core of the Aqeedah, which consists of believing in the Oneness of Allah, the Qur'an as the word of Allah, and in Muhammad as the final messenger, are established using this method.

一旦奠定了"阿嘉迪"(Aqeedah)的根基,它便成为与阿嘉迪相关的各项枝节问题的基础,例如先知与经典、复活日、天堂(Jannah)与火狱(Jahannam),以及真主的属性。

Once the foundation of the Aqeedah7 is built, it serves as a basis for peripheral issues related to the Aqeedah, such as the previous prophets and books, the Day of Resurrection, Jannah (Paradise) and Jahannam (Hell-Fire), and the Attributes of Allah.

这些概念只有在确立了阿盖代的核心之后才能推导出来，因为此类问题的证据就是瓦希本身；而在未先确立瓦希的存在、瓦希的来源以及人类对瓦希的需要之前，就无法认识到瓦希。

These concepts can only be deduced after establishing the core of the Aqeedah because the evidence for such issues is the wahi itself, which cannot be realized without first establishing the existence of the wahi, the source of the wahi, and the human being's need for the wahi.

此外,这些问题无法依靠理性加以探讨,因为它们超出了人的感官范围,而感官恰是理性思考过程的一个基本组成部分。

Furthermore, these issues cannot be discussed rationally because they are beyond the senses of the human being, which is an essential component of the rational thinking process.

智性过程同样用于构建与生活各个方面相关的基本思想,例如政治和经济。这些基本思想为理解生活的各个方面奠定了基础。例如,要形成政治观念,就需要确立关于世界上有影响力的国家及其政策、利益以及与其他国家关系的一些基本认识。这些思想必须通过如实认识现实来建立,而不能通过按照某人的意愿去想象现实来建立。因此,智性过程的运用适用于生活的所有方面,除了

The intellectual process is also used to construct basic thoughts related to the various aspects of life, such as politics and economics, and these basic thoughts serve as a foundation for building an understanding of these various aspects of life. For example, building a political mentality requires establishing some basic notions about the influential nations in the world and their policies, interests, and relationship to other nations. These thoughts must be built by understanding the reality as it is and not through imagining the reality the way someone wants it to be. Thus, applying the intellectual process is required for all aspects of life except.

参照框架由根本思想，即阿贵达（信仰）所界定，它是人类用来看待其他一切问题的透镜。此外，这一框架将塑造个人的心态和思维，使之朝特定方向发展。因此，每个人都会从不同的角度看待问题。人们无法孤立地理解具体问题和思想，因为具体的思想是建立在根本思想之上的，并不存在于真空之中。以继承为例，每个人都会基于其对人生的根本看法来讨论这一问题，从而得出各不相同的解决方案。共产主义者不承认继承，因为根据他们的参照框架，不存在个人所有权。即使政府允许某种程度的所有权，他们也不会允许这种所有权通过继承转移给后代。另一方面，资本主义者承认继承，并赋予所有者完全的自由，使其可以不受限制地订立遗嘱，将财产指定或拒绝给予他所选择的任何人。因此，一个人可以将其遗产分配给妻子和子女、部分或不分给某些子女、分给他的宠物，或者捐给某个组织。而穆斯林不会运用自己的理性判断来作出裁决，因为继承问题是一个法律问题，而非理智问题。因此，穆斯林会参照沙里亚的裁决（Hukm Sharii）。该裁决作为一项基本思想表明：财富属于安拉，个人的所有权被界定为安拉允许该人拥有某件特定物品并为自己的利益而使用它。个人死亡后，这一许可便不复存在，其财富必须按照沙里亚裁决所规定的固定比例，分配给特定类别的人。 财产的所有者不能改变这一继承制度，也不能在其在世期间分配他的遗产。

The frame of reference, which is defined by the fundamental thought or Aqeedah, serves as the lens through which the human being perceives all other issues. Moreover, this frame will shape the individual's mentality and thinking towards a specific direction. Consequently, each individual would look to issues and problems from a distinct angle. One cannot perceive detailed issues and thoughts in isolation because the detailed thoughts are built upon fundamental thoughts and do not exist in a vacuum. Given an issue such as inheritance, each individual will discuss this issue based upon his or her fundamental outlook upon life, which will result in various solutions to address the issue. Communists will not recognize inheritance because personal ownership does not exist according to their frame of reference. And even if the government allows some ownership, they would not permit the transfer of this ownership to future generations through inheritance. On the other hand, the Capitalists would recognize inheritance and give the owner full freedom to define his will and designate or deny his wealth to whomever he chooses without restriction. Thus, a person can apportion his inheritance to his wife and children, to some or none of his children, to his pets, or to an organization. While a Muslim would not use his own rational judgment to issue a decision because the problem of inheritance is a legal issue and not an intellectual one. Thus, the Muslim would refer to the Hukm Sharii which indicates, as a basic thought, that wealth belongs to Allah and that the individual's ownership is defined as Allah's permission given to such an individual to own a specific item and utilize it for his own benefit. Once the individual dies, this permission ceases to exist, and his wealth must be distributed in fixed percentages to specific categories of individuals defined by the Hukm Sharii. The owner of wealth cannot change this system of inheritance, nor can he distribute his inheritance during his lifetime.

所提到的分歧，源于每个人用以衡量问题的参照框架各不相同，而每一个框架又由一种独特的根本思想所决定。这些人中没有一个会孤立地讨论继承问题或其他任何问题，而是不脱离其参照框架。因此，当今世界上人类看待其问题与困境的方式之所以存在差异，正是源于人们所秉持的根本思想之间的差异。

The differences mentioned result from the distinct frames of reference which each human being refers an issue to, and each frame is defined by a unique fundamental thought. None of these individuals would discuss the issue of inheritance, or any other issue, in isolation and disconnected from his frame of reference. As a result, the differences that exist in the world today in terms of how humanity perceives its issues and problems stem from the differences that exist in the fundamental thought which human beings adopt.

圣训证据的第二大类是文本性证据（al-daleel an-nasi），它完全来源于圣训（wahi）。与理性证据一样，文本性证据也分为两种类型：

The second major category of daleels is the textual daleel which is derived exclusively from the wahi. As with the intellectual evidence, the textual daleel is also subdivided into two types:

"Aqeedah"(阿给代)被定义为一种根本性的思想，它全面地解释宇宙、人类与生命，并界定这些实在之前与之后的情况，确立所有这些方面之间的关系。Aqeedah的核心（涉及安拉的存在、《古兰经》作为安拉的言语，以及穆罕默德作为先知）是通过理性的证据（daleel）确立的，而与Aqeedah相关的其他一切问题，则完全依据来自启示（wahi）的经文证据。由于经文证据（《古兰经》）及其来源（安拉）都已通过理性得到证明，穆斯林就必须相信经文所提及的一切。否认经文，就等同于指责安拉(SWT)提供了虚假的信息，这直接与Aqeedah所依据的理性上确凿的基础相矛盾。

Aqeedah is defined as the fundamental thought which provides a comprehensive explanation of the universe, man, and life, in addition to defining what lay before and after these realities and establishing the relationship between all of these aspects. While the core of the Aqeedah (which addresses the existence of Allah, the Qur'an as Allah's Speech, and Muhammad as a prophet) is established through intellectual daleels, all other issues related to the Aqeedah are based solely upon the textual daleel that emanates from the wahi. Because the textual evidence (the Qur'an), as well as its source (Allah), are proven intellectually, then the Muslim must believe in whatever the text mentions. Rejecting the text amounts to accusing Allah (swt) of giving false information, which directly contradicts the intellectually conclusive basis for the Aqeedah.

在阿qeedah（信仰）中所使用的证据称为"Burhaan"（确证），它具有独特的意义。Burhaan被定义为能够以确凿的方式证明某事物存在的决定性证据。关于此点，真主（SWT）说：

The daleel used in the Aqeedah is called Burhaan and carries a distinct significance. Burhaan is defined as the conclusive evidence which proves the existence of something in a conclusive manner. In this regard, Allah (swt) says:

"说：'如果你们是诚实的，就拿出你们的证据来。'"[TMQ 27:64] 凡用来证明任何与阿qeedah（信仰）相关问题的达利勒（证据），在其真实性与含义上都必须是确凿的，因为阿qeedah不能建立在怀疑或臆测之上。只有《古兰经》和穆塔瓦提尔圣训（Hadith Mutawaatir）具备这一特性。虽然海巴尔·阿哈德（Khabr Ahad）可以被归类为健全（sahih），但其真实性与正确性尚未达到足以使其成为阿qeedah问题之充分证据来源的程度。阿qeedah必须是确凿的，这一证据源于阿qeedah自身的性质。阿qeedah之所以需要确凿，是因为作为人生观基础、并成为其他一切思想与观念之根基的根本思想，必须建立在确凿的证据之上。如果根本思想受到怀疑与不确定性的影响，那么人的整个生活在各个方面都将陷入怀疑与不确定之中。此外，《古兰经》谴责异教徒基于臆测或怀疑来确立他们的信仰："

"Say, 'Bring your Burhaan if you are telling the truth.'" [TMQ 27:64] Any daleel used to prove any issue related to the Aqeedah must be conclusive in both its authenticity as well as its meaning because the Aqeedah cannot be established upon doubt or speculation. Only the Qur'an and the Hadith Mutawaatir carry this quality. Although the Khabr Ahad can be categorized as sound, its authenticity and correctness does not reach the level to render it a sufficient source of daleels for issues related to the Aqeedah. The evidence that the Aqeedah must be conclusive relates to the nature of the Aqeedah itself. The Aqeedah necessitates conclusiveness because the fundamental thought, which defines the outlook towards life and serves as the basis upon which all other thoughts and concepts are built, must be established upon conclusive evidences. If the fundamental thought is subject to doubt and uncertainty, then the very life of the human being will be mired with doubt and uncertainty in every aspect. Furthermore, the Qur'an condemned the Kuffar for establishing their Aqaid based on speculation or doubt:

在usul al-fiqh（伊斯兰法理学）中，用来证明一项沙里亚律例（Hukm Sharii）的证据称为"Amaarah"（迹象证据），其定义是：一种表明某个问题很可能包含在该条目之中的指示。Burhaan（确证）与Amaarah之间的区别，可以通过下面的例子更清楚地说明。当真主（SWT）说："我派遣了他们的兄弟舒阿伊布到麦德彦人中"[TMQ 11:84]，这节经文证明了舒阿伊布被派遣到他的民众中这一事实。此外，这节经文还证明了舒阿伊布是一位先知。舒阿伊布是先知这一事实并非从这节经文中"推导"出来的；相反，经文确定无疑、毫无疑义或错误余地地陈述了这一事实。

In Usul ul-Fiqh, the daleel used for a Hukm Sharii is called "Amaarah," which is defined as: An indication to show that a particular issue is most likely included in this item. The difference between the Burhaan and the Amarah is more clearly illustrated in the following example. When Allah (swt) says, "We sent to Madian their brother Shuaib," [TMQ 11:84] the ayah proves the fact that Shuaib was sent to his people. Furthermore, the ayah also proves that Shuaib was a prophet. The fact that Shuaib was a prophet is not "derived" from the ayah; rather, the ayah mentions this fact conclusively without any room for doubt or error.

然而,当真主(SWT)在关于小净(wudu)的经文中说:"如果你们接触过女人"[TMQ 5:6]时,伊玛目沙斐仪引用这节经文来说明触摸女人会破坏小净。沙斐仪根据自己的理解和所掌握知识的程度,从这节经文中推导出这一判决。在沙斐仪看来,他的理解是正确的,但也有可能是错误的。艾卜·哈尼法同样引用这节经文,以说明"接触"(lamastum)指的是性交。根据艾卜·哈尼法的理解和他所掌握知识的程度,这节经文表明了这一判决,而在艾卜·哈尼法看来,他的理解是正确的,但也有可能是错误的。这节经文并非以确定无疑的方式确立了某一事物的存在。相反,每位穆贾台希德都是借用这节经文来说明:他所理解的、与该问题相关的判决是从这节经文中推导出来的。因此,每位穆贾台希德都认为自己的观点是正确的,但也有可能是错误的;而认为与同一问题相关的其他学者的观点是错误的,但也有可能是正确的。

However, when Allah (swt) says regarding the wudu, "And if you lamastum women," [TMQ 5:6] Imam Shafi used this ayah to show that touching a woman breaks the wudu. Shafi derived this hukm from the ayah based on his understanding and the extent of his knowledge. And according to Shafi, this understanding is correct with the possibility of being incorrect. Abu Hanifa uses the same ayah to indicate that lamastum refers to sexual intercourse. According to Abu Hanifa's understanding and the extent of his knowledge, the ayah indicates this hukm, and to Abu Hanifa, this understanding is correct with the possibility that it is wrong. The ayah did not establish the existence of something in a conclusive manner. Instead, each mujtahid would use the ayah to illustrate that the hukm which he understands related to the issue at hand is DERIVED from the ayah. As a result, each mujtahid considers his opinion as correct with the possibility of being wrong and considers the opinions of the other scholars related to the same issue as wrong with the possibility of being correct.

因为哈昆·沙尔仪（Hukm Sharii，沙里亚判决）与阿盖代（Aqeedah，信条）不同，沙里亚判决不一定需要确定性的证据。穆贾台希德（mujtahid，致力于推导法律的学者）探寻达利勒（daleel，证据），以便理解关于某一具体问题最可能正确的见解。因此，达利勒既可以是确定性的，也可以是非确定性的。

Because the Hukm Sharii differs from the Aqeedah, the Hukm Sharii does not necessarily require a conclusive evidence. The mujtahid searches for the daleel in order to understand what most likely seems correct regarding a particular issue. Therefore, the daleel can either be conclusive or nonconclusive.

穆斯林必须信仰真主（SWT）降示给穆罕默德（ﷺ）的瓦希。随之而来的首要问题是：瓦希是什么？它的范围又是什么？瓦希被定义为真主（SWT）对世人的启示，其中包括《古兰经》和《逊奈》。《古兰经》之所以是瓦希，是因为它的字句与含义都是真主的言语；而《逊奈》之所以是瓦希，是因为《古兰经》确凿地证明了穆罕默德（ﷺ）所传达的一切都是瓦希。真主（SWT）

Muslims must believe in the wahi that Allah (swt) sent to Muhammad (saaw). The immediate question that arises is: What is the wahi and what is its domain? The wahi is defined as the address of Allah (swt) to the people, which includes the Qur'an and the Sunnah. The Qur'an is wahi because it is the Speech of Allah in both its words and meaning, while the Sunnah is wahi because the Qur'an conclusively established that whatever Muhammad (saaw) delivered is wahi. Allah (swt)

《古兰经》在数节经文中提到了这一事实，例如以下这节经文：

mentions this fact in several ayahs in the Qur'an, such as the following ayah:

"{他不是凭自己的私欲而说话，那不过是启示。}"［古兰经 53:4］这节经文中的"maa"一词意为"凡是、一切"，是阿拉伯语中用来表示普遍性的词。因此，这节经文表明，穆罕默德ﷺ所说的一切与宗教有关的话，都是来自启示的。此外，安拉（讚美归主）说：

"He does not speak out of his whims, but rather it is wahi." [TMQ 53:4] The letter "maa" in the ayah means "whatsoever," which is a letter in Arabic used to denote generalization. Thus, the ayah indicates that everything that Muhammad (saaw) spoke related to the Deen is wahi. In addition, Allah (swt) says:

"说（穆罕默德ﷺ）：'我只是与你们一样的人，蒙启示说：你们的伊拉目只有一位。'"[TMQ 18:110] "说（穆罕默德ﷺ）：'我只凭启示警告你们。'"[TMQ 21:45] "使者给你们的，你们就拿去；他禁止你们的，你们就戒除。"[TMQ 59:7] Wahi（启示），包括《古兰经》和圣训（Sunnah），可分为两大类。第一类涉及阿qīdah（信仰），并提供与幽玄事物有关的信息，以及关于过去或未来事件的信息，例如对乐园的描述、对天使和精灵的描述，以及关于一些先知的信息。穆斯林必须确信这些信息是确凿无疑的。

"Say (Muhammad), 'I am only a man like you. It has been revealed to me that your Ilah is One Ilah'" [TMQ 18:110] "Say (Muhammad), 'I warn you only by the wahi'" [TMQ 21:45] "And whatever the Messenger gives you, take it, and whatever he forbids you from, abstain (from it)." [TMQ 59:7] The wahi, which includes the Qur'an and Sunnah, can be divided into two main categories. The first type addresses the Aqeedah and provides information related to the Ghaib and about past or future events, such as the description of Paradise, information describing the angels and jinn, and information about some previous prophets. Muslims must believe in this information as conclusive.

"wahi"的另一类包含对具体行为的命令，这类命令又细分为伊斯兰律例（Hukm Sharii）已知的五种类别。这类wahi还包括与物品相关的规定，因为禁止某些特定物品，就意味着禁止与这些物品相关的行为。例如，禁止饮酒，既包括禁止饮用，也包括禁止酿造和买卖。穆斯林对待这些规定的立场是：尽其所能遵守每一条规定。

The other category of wahi contains orders for carrying out specific actions, which are further subdivided into the five known categories of the Hukm Sharii. This type of wahi also includes rules related to objects because prohibiting specific objects implicitly means to prohibit actions connected to those objects. For example, the prohibition of wine includes prohibiting its consumption, production, and trade. The position of the Muslim regarding the rules is to comply with every rule in its full capacity.

前面已经提到，思考是这样一个过程：可以被理解的实在通过感官传递到人的大脑，然后借助与之相关的既有信息来解释这一实在。要更清楚地理解人的心智及其固有的局限，就需要审视构成心智的各个组成部分。

It was mentioned previously that thinking is a process of transmitting the comprehensible reality to the human brain through the senses and then explaining the reality using the previous information related to it. Developing a clearer understanding of the human mind and its inherent limitations requires a scrutiny of the various components which comprise the mind:

实在被定义为：凡是处于人类感官的探测范围和能力之内的一切事物。

The reality is defined as anything within the scope and capacity of the human senses to detect.

此外,所谓现实,就是人在作出判断或结论之前所思考的对象。现实可以是有形的,例如原子、行星或化学物质;也可以是一种观念或概念,它不以物理标准表达,而是以文字、公式和方程式表达。如前所述,人可以直接或间接地感知现实。无论哪种情况,都必须存在一个人能够思考的现实,而且这一现实必须能被一种或多种感官所触及。超出感官范围的事物不能成为思维过程的对象。因此,穆斯林不应徒劳地耗费时间和精力去思考幽玄之事(Ghaib)。穆斯林只是通过确凿的证据来相信幽玄之事的存在,但任何超越证据(daleel)的尝试都是徒劳的,因为证据所论证的对象是超出感官范围的现实。例如,穆斯林相信天使的存在,却无法理解其本质。但若试图去推测天使的本质,那无异于凭空臆造妄想、假设和揣测。

Furthermore, the reality is the object which the human being thinks about before issuing a judgment or conclusion regarding it. The reality could be tangible, such as an atom, planet, or chemical, or it could be an idea or concept expressed not in terms of physical criteria but as words, formulas, and equations. As previously mentioned, the reality can be sensed by the human being either directly or indirectly. In either case, a reality must exist which the human being can think about, and this reality must be accessible to one or more of the senses. Anything beyond the scope of the senses cannot be the subject of the thinking process. Therefore, Muslims should not fruitlessly expend time and energy in any attempt to think about the Ghaib. Muslims believe in the Ghaib only through a conclusive evidence which proves its existence, but any attempt to venture beyond the daleel is futile since the subject matter of the daleel is a reality that lay beyond the senses. For example, Muslims believe in the angels without being able to comprehend their essence. But trying to decipher their essence would amount to nothing more than formulating delusions, assumptions, and speculation.

虽然实际存在对于思维过程至关重要，但仅仅感知到实际存在未必足以启动思维过程。人还必须确信自己已经对该实际存在进行了充分的研究，这可能需要从不同角度多次感知它。例如，一个人看到罐子里有一种透明液体，仅凭一瞥可能就断定这种液体是水，但这种液体也可能是酒精，只有闻到其气味，人才能做出准确的判断。

While the reality is essential to the thinking process, sensing the reality may not suffice to initiate the thinking process. A person must also be certain that he studied the reality extensively, which may require sensing the reality several times from different angles. For example, one may see a transparent fluid in a jar and conclude based on a fleeting glance that the fluid is water, but the fluid may be alcohol and only by smelling the odor would a person be able to issue an accurate judgment.

感官包括人们所熟知的五种感官：视觉、听觉、味觉、嗅觉和触觉。感官还包括由机体需要和本能感觉所产生的感受，例如饥饿和口渴，也包括情绪上的感受，例如焦虑、怜悯和性的感受。

The senses include the five known senses of sight, hearing, taste, smell and touch. The senses also include the feeling which stems from the organic needs and instinctive sensations, such as hunger and thirst, as well as the emotional sensations such as anxiety, compassion, and the sexual feelings.

要想充分形成对现实的准确认识，所需感官感受的程度取决于所考察的现实本身。有时，一种感受就足以形成完整的认识：只要接触一次火，就足以断定火会烧人。然而，也有一些现实需要多种感官的参与才能完全把握，例如破解一个复杂的谜题，或理解一台机器的运作原理。

The level of sensation required in order to fully develop an accurate image of the reality depends upon the reality under scrutiny. Sometimes a single sensation may suffice to develop a complete image; a single exposure to fire is enough to conclude that fire burns. However, there are realities which require the input of several senses in order to fully grasp, such as deciphering a complex puzzle or comprehending the dynamics of a machine.

此外,单凭感官所获得的感受,无论涉及多少种感官,都不足以作为一个人行动和计划的依据。这种做法无异于一种被动反应式的行为模式。例如,看到有人受压迫,不应仅凭自己的感官便做出反应,比如捐赠食物或金钱给受压迫的人。个人必须审视与该情境相关的其他实际情况,这可能需要动用多种感官,并超越感官的范围,对情况进行深入思考,然后才决定具体的行动方向。

In addition, the sensation itself, however many senses are involved, is insufficient to serve as a basis for one's actions and agendas. Such an approach would amount to no more than a reactionary mode of action. For example, the sight of people being oppressed should not illicit one to respond based solely on his senses by donating food or money to the oppressed individuals. The individual must scrutinize the other realities associated with the situation, which may entail the usage of many senses in addition to extending beyond the senses by thinking deeply about the situation before settling on a specific course of action.

人脑是感官传递有关现实信息的场所，也是存储与现实相关信息的场所，同时也是将感觉与既有信息相互联系的场所。除了这些功能外，大脑还承担其他职能，例如向神经系统发送信号并接收来自神经系统的信号。尽管大脑的功能是接收、加工和存储信息，但我们不能由此断定大脑就是“思维器官”，因为思维是一个涉及多个器官的过程，除大脑之外，尤其涉及眼睛、耳朵和嘴巴等感觉器官。

The human brain is the place where the senses transmit information pertaining to the reality, where information related to the reality is stored, and where the linking of sensation to previous information takes place. In addition to these functions, the brain performs other functions, such as sending and receiving signals to and from the nervous system. Although the brain's function is to receive, process, and store the information, one cannot conclude that the brain is the "thinking organ" because thinking is a process which involves several organs besides the brain, particularly the sensory organs such as the eyes, ears, and mouth.

大脑接收信号和信息,对这些信息加以处理,然后做出相应的反应。然而,人类面临许多需要不同类型回应的问题。由于大脑将信号传递给身体的其他器官,仅依照大脑行事,便只能是本能性的、反应式的。就这一点而言,人类与动物的大脑是相同的。这一过程不应作为人类行为的基础,但在某些情况下,这样的过程是足够的,甚至是必要的,例如使人避开眼前或迫近危险的"战斗或逃跑"反应。然而,在许多情况和situations中,这一过程不足以产生正确的反应。例如,如果一名穆斯林男子看到一名女子展露她的美丽,大脑发出的最初信号将是一种本能的冲动,促使该男子走近她。但是,如果该男子参照他所持有的观念,他便不会走近她,因为他所持的观念会让他断定这种行为是哈拉姆的,并会带来今世和后世的后果。

The brain receives signals and information, processes this information and then responds accordingly. However, the human being is confronted with many issues which require different types of responses. Since the brain relays signals to the other organs of the body, acting according to the brain alone would be merely instinctive and reactionary. In this regard, the brain of human beings and animals is the same. While this process should not serve as the basis for human behavior, there are instances when such a process is sufficient or even necessary, such as the "fight or flight" response that enables one to avoid an immediate or oncoming danger. But there are many instances and situations in which this process cannot suffice to produce the correct response. For example, if a Muslim man sees a woman exposing her beauty, the immediate signal from the brain would be an instinctive one inclining the man to approach her. However, if the man refers to his concepts, he would not approach her because the concepts he carries would lead him to conclude that such an action is Haram and would result in consequences in this life and in the Hereafter.

因此,人能够产生的回应类型有两种:本能反应,它完全基于大脑;以及理智反应,它基于参照某些概念的过程,大脑只是这一过程的一部分。理智反应又可进一步分为两类:需要即时回应的(有时被称为"自发思考"),以及需要大量研究和学习后才作出回应的。需要即时性的理智反应适用于那些不能仅依靠本能反应、同时又必须立即作出回应的问题。一个能说明这种回应的例子是:阿里(愿真主喜悦他)在参加圣战时,正要杀死一名异教徒,就在这名异教徒向他脸上吐唾沫的那一刻,阿里放下了剑。后来异教徒问阿里为何不下手,阿里回答说:"起初我要为了真主而杀你,但你向我脸上吐唾沫之后,我想杀你是出于个人的原因。"然而,也有一些问题需要经过漫长的思考和研究才能作出恰当的回应,例如政治分析,或讨论穆斯林乌玛的复兴,这些都需要广泛的研究和深入的思考,可能需要较长的时间才能形成恰当的回应。

Therefore, the types of responses that the human being can illicit are of two types: The instinctive response, which is based solely upon the brain; and the intellectual response, which is based on the process of referring to certain concepts, with the brain being only part of this process. The intellectual response is further divided into two types - those that require an immediate response (what is sometimes known as "spontaneous thinking"), and those that require extensive research and study before issuing a response. Intellectual responses that require immediacy are needed for issues that cannot rely on an instinctive response alone but at the same time must be immediate. An example which demonstrates this type of response is when Ali (raa), while fighting the jihad, was about to kill a Kafir, and just as the Kafir spit on his face, Ali laid down his sword. Later, when the Kafir asked Ali why he did not strike, Ali responded, "Initially I was going to kill you for the sake of Allah, but after you spit at my face, I was going to kill you for personal reasons." However, there are issues which require a long process of thinking and research before issuing the appropriate response. Issues such as political analysis or discussing the revival of the Muslim Ummah require extensive research and thought that may necessitate extended periods of time before developing the appropriate response.

上述三个要素都能产生感觉，但不足以启动思维过程。前面提到的信息对于思维过程的实现是必不可少的。

All of the three previously mentioned elements can produce sensation but are not sufficient to initiate the thinking process. The previous information is essential for this process to materialize.

由于既有的信息被用来理解现实，人必须确信自己所掌握信息的正确性与准确性。此外，他还必须获取新的知识，以补充既有的信息，并净化现有的信息。

Since the previous information is used to understand the reality, a person must be sure about the correctness and accuracy of the information he has. In addition, he must also acquire new knowledge in order to add to the previous information as well as to purify the existing information.

这就要求穆斯林始终与时俱进,不断阅读、探索新知识。事实上,穆斯林应当成为一部动态的百科全书,而不是一部静态的、只会在真空中吐出信息的书。为此,穆斯林必须从任何学科的基础入手,在此之上再构建其他细节和分支。这种有条理的方法有助于在头脑中组织和处理信息。知识的宝库在他心中必须清晰,使每门学科及其分支能够被正确地归类并彼此相连。将彼此毫无关联的各学科信息混杂在一起,只会导致对现实的扭曲认识。例如,一个人必须认识到,历史不属于教法学(Fiqh)的范畴,而阿拉伯语则属于。又如,一个人必须认识到,传述者的传记知识属于圣训学(Ilm ul Hadith)的一部分,却不属于历史学。以这种有序的方式获取信息,将帮助穆斯林更有条理地吸收更多知识。

This necessitates from the Muslim to always update himself by keeping with the events and continuously reading and searching for new knowledge. In fact, Muslims should be an encyclopedia a dynamic encyclopedia and not a static one that spits out information in a vacuum. In order to achieve this, the Muslim must begin with the basics of any discipline, upon which he can build other details and branches. This systematic method helps in organizing and processing the information in the mind. The reservoir of knowledge must be clear in his mind so that each discipline along with its branches can be categorized and connected to one another in the correct manner. Lumping information from various disciplines which have no relation to one another will result in a distorted outlook of the reality. For example, one must realize that history does not belong to the discipline of Fiqh while the Arabic language does. Also, one must realize that the biographical knowledge of reporters is part of Ilm ul Hadith but is not part of history. Acquiring information in this organized way will help Muslims absorb more information in an organized manner.

一旦这四个要素都已存在，就需要在信息与现实之间建立正确的联系。

Once the four elements exist, the correct linkage between the information and the reality is needed.

这种关联的作用在于检索出相关信息，从而有助于理解事实的真相。

This linkage means to retrieve the relevant information that will help in understanding the reality.

人所掌握的相关信息越多，他的判断就越正确、越准确。

The more relevant information man acquires, the more correct and accurate his judgement will be.

安拉创造了整个宇宙，包括大地。此外，安拉创造了阿丹，并让他降临大地，以利用大地上的资源。对此，安拉在《古兰经》中说：

Allah created the entire universe including the earth. Furthermore, Allah created Adam and sent him down to the earth to utilize its resources. In this regard, Allah says in the Qur'an:

“他就是为你们创造地上一切事物的主。”[TMQ 2:29] 安拉（SWT）赋予人类，并为他提供了某些特质，使他能够在这个宇宙中维持生存。安拉（SWT）说：

"He it is Who created for you all that is on earth." [TMQ 2:29] Allah (swt) equipped the human being and provided him with certain attributes enabling him to sustain himself in this universe. Allah (swt) says:

"你要赞颂你至高的主的超绝，祂创造万物，并使之匀称。"[《古兰经》87:1-2]因此，人性包含特定的身体、心智和情感能力，使他能够在安拉（subhanahu wa ta'ala）所创造的宇宙中维持生计。人类独有的一个特征，是一个能够如前所述进行思考的头脑。安拉（subhanahu wa ta'ala）指示人类思考真相及自身的本性，并以伊斯兰教向人类发出教诲，以便落实伊斯兰教。因此，理解人的本性，对于引导我们走向顺从安拉的道路至关重要，也使我们能够掌控自己的私欲，而不是被私欲所掌控。

"Glorify the Name of your Lord, the Most High, Who has created (everything) and then proportioned it." [TMQ 87:1-2] Therefore, the human nature consists of specific physical, mental, and emotional capabilities that enable him to sustain his livelihood in the universe which Allah (swt) created. One unique characteristic that is provided exclusively to the human being is a mind with the ability to think as previously mentioned. Allah (swt) directed the human being to think about the reality and about his nature, in addition to addressing the human being with Islam for the purpose of implementing Islam. Therefore, comprehending the nature of the human being is essential to directing our course towards obeying Allah and enabling us to control our whims and desires rather than being controlled by them.

真主在人身上所创造的另一种特性，是一种推动人去满足它的重要力量。这种生命力包括本能和机体需要。机体需要的满足对个人的生存至关重要，因为如果这些需要得不到满足，人就会死亡。此外，满足机体需要的动机源于内部，并不依赖任何外部因素来激发。例如，通过饥饿和口渴表现出来的进食需要，并不取决于食物的出现才被唤起。

Another characteristic that Allah created in the human being is a vital power that pushes the person to satisfy it. This vital energy consists of the instincts and organic needs. The satisfaction of the organic needs is critical for the individual's survival because the person will perish if these needs are not satisfied. In addition, the need to satisfy the organic needs originates internally and is independent of any external factor to stimulate this need. For example, the need to consume, which manifests itself through hunger and thirst, does not depend upon the presence of food for its arousal.

同样，这些生理需要不能以牺牲其他生理需要为代价来满足。一个人不能通过排泄废物、睡觉或任何其他行为来满足他对进食的需要，只能通过进食来满足。

Also, these organic needs cannot be satisfied at the expense of other organic needs. A person cannot satisfy his need to consume by excreting waste or sleeping or through any action except by consuming food.