深刻而开明的人生观告诉我们，人生活在两个领域之中：一个领域支配着我们，另一个领域则由我们掌控。就支配我们的领域而言，它是宇宙的规律施加于我们身上的领域。因此，人、生命与宇宙都按照某种不会松懈的体系运行。在这一领域中发生的事情违背我们的意愿降临到我们身上；所以我们在这一领域中受到控制，而非自由的。我们违背自己的意愿来到这个世界，也将违背自己的意愿离开它，我们无法偏离宇宙的体系。因此，人对于在这一领域中由他发生或降临在他身上的行为，不会被问责。至于我们掌控的领域，它是我们在自己所选择的体系之内自由行事的领域，无论是遵循安拉的沙里亚，还是遵循其他任何体系。在这一领域中发生的行为，是人依其意愿所作出的，或是发生在他身上的。因此，我们可以随时行走、进食、饮水和旅行，也可以随时戒除这些。人可以自由地行动与克制，因此他将会为自己在这一领域中的行为受到问责。

The deep enlightened view of human beings reveal that we live within two spheres; one of them dominates us, and the other we control. With regards to that which dominates us, it is the sphere in which the laws of the universe apply upon us. So man, life and the universe proceeds according to a certain system, which does not slacken. Actions in this sphere fall upon us against our will; so we are controlled in this sphere and not free. We came to this world against our will, we shall leave it against our will, and we cannot stray from the system of the universe. Therefore human beings are not questioned about actions which occur from them or upon them in this sphere. As for the sphere which we control, it is the sphere in which we proceed freely within the system we choose, whether it is by adhering to the Shari’ah of Allah or any other. In this sphere the actions that occur are from human beings, or happen to them, according to their will. Thus we walk, eat, drink and travel any time we like and abstain from these any time we like. Human beings act and abstains freely and will therefore be questioned about their actions within this sphere.

人类喜欢在其能够掌控的范围和支配其的范围之内，或由其自身或临于其身的某些事物，而厌恶这两个范围内的某些事物，于是他们尝试将这种喜欢与厌恶解释为"khair"（善）与"sharr"（恶）。我们倾向于把所喜欢的称为"khair"，把所厌恶的称为"sharr"。同样，我们依据从中所获得的利益和所遭受的损害，把某些行为称为"khair"，把某些行为称为"sharr"。

Human beings like some things which occur from them or upon them in the sphere which they control and the sphere which dominates them, and dislikes some things in the two spheres, so they try to interpret this liking and disliking as khair (good) and sharr (bad). We incline to call what we like as khair, and what we dislike as sharr. Also we call some actions as khair and some actions as sharr according to the benefit we get from them and the harm they inflict upon us.

事实上，人在这一领域所做的行为，本身并不因其自身而被称为善（khair）或恶（sharr），因为它们仅仅是行为，本身并不具有善或恶的内在属性。它们被描述为善或恶，是由与行为本质不同的因素所造成的。因此，杀人本身不被称为善或恶，它只是被称为杀人；而它被描述为善或恶，则源于外在的某种限定。例如，在战争中杀死敌方战士是善，而杀死一名公民、一名受盟约保护的人或一名寻求庇护的人则是恶。因此，前者杀人者会获得奖赏，后者则会受到惩罚，尽管两者所做的行为相同。 善与恶源自驱使人去行动的那些因素，以及他在行为中所追求的目标。因此，驱使人去行动的因素和他所追求的目标，正是那些赋予行为以善或恶属性的东西，无论人喜欢还是不喜欢这一行为，也无论他从中获益还是受害。

The truth is that the actions which occur from human beings in this sphere are not described as khair or sharr for their sake, because they are actions only, having no innate quality of being khair or sharr. Their depiction of being khair or sharr occurs due to factors different from the nature of the actions. Thus killing a human being is not called khair or sharr, it is only called killing, but it being describes as khair or sharr comes from a qualification external to it. For example, killing an enemy fighter at war is khair and killing a citizen, an individual under covenant or an asylum seeker is sharr. So the first person performing the killing is rewarded and the second is punished though they have both performed the same action. Khair and sharr result from those factors that drive humans to undertake actions and from the goal they pursue in their actions. So the factors which drive human beings to act and the goal which they pursue, are those which assign the quality of the action as khair and sharr, whether man likes the action or dislikes it, and whether they get benefit or harm from it.

因此,有必要审视驱使人去做某件事的那些动机,并探讨其所追求的目标,以便正确理解一件事何时被描述为"善"(khair),何时被描述为"恶"(sharr)。对这些驱动因素和所追求目标的认识,取决于人所信奉的"aqeedah"(信仰)类型。一个穆斯林信仰真主,相信真主(SWT)派遣萨耶迪纳·穆罕默德(ﷺ)带来伊斯兰的律法(Shari'ah),该律法阐明真主的命令与禁令,并规范他与造物主、与自身以及与他人的关系;这样的穆斯林,其行为必须以真主的命令和禁令为准绳,他由此所追求的目标,就是获得真主的喜悦。因此,一件行为要么被描述为激怒真主,要么被描述为取悦真主。若该行为属于激怒真主的范畴,因为它与真主的命令相违,或触犯了真主的禁令,那么它便是"恶"(sharr);若该行为属于取悦真主的范畴,因为它遵从了真主的命令并远离了真主的禁令,那么它便是"善"(khair)。

Accordingly it is necessary to scrutinise those factors that drive human beings to perform an action, and to discuss the goal they pursue in order to correctly understand when the action is described as khair or sharr. The knowledge of the driving factors and the goal sought depends on the type of ‘aqeedah in which man believes. A Muslim who believes in Allah and believes that He (swt) sent Sayyidina Muhammad (saw) with the law (Shari’ah) of Islam which explains the commands and prohibitions of Allah, and organises his relationship with his Creator, with himself and with others; this Muslim must be directed in his actions by the commands and prohibitions of Allah, and the goal which he seeks from this is attaining the pleasure of Allah. Therefore an action is described as either angering Allah or pleasing Him. If it is of that which angers Allah, because it disagrees with His commands or it violates His prohibitions, it would be sharr; and if it was of that which pleases Allah, by obeying His commands and avoiding His prohibitions, it would be khair.

因此我们可以说：从穆斯林的观点来看，善（khair）就是能使安拉喜悦的事物，恶（sharr）就是能使安拉愤怒的事物。

Hence we can say; khair from the viewpoint of a Muslim, is that which pleases Allah, and sharr is that which angers Him.

这一规定适用于人所做的、或施于人身上的、处于其所支配范围之内的行为。

This applies to the actions which occur by man or upon him in the sphere which he dominates.

但是，对于人所做的或施加于人的、处于其所支配范围之内的行为，人会依据自己的喜好或厌恶、利或害，将其描述为“khair”（善）或“sharr”（恶）。

But in regard to the actions which occur from man or upon him in the sphere which dominates him, man describes them as khair or sharr according to his like or dislike, benefit or harm.

“人生来就是急躁的：遭遇灾祸时就惶恐不安，获得福利时就吝啬小气。” [TMQ Al-Ma’arij: 19-21]

“Truly man was created very impatient; fretful when evil befalls him and niggardly when good reaches.” [TMQ Al-Ma’arij: 19-21]

“而他对财富的爱确实极为炽烈。” [TMQ Al-Adiyat:8]

“And lo! in the love of good (wealth) he is enthusiastic.” [TMQ Al-Adiyat:8]

然而，这种描述并不意味着对其实质的描述，因为一个人可能认为某事是善（khair），而它实际上是恶（sharr）；他也可能认为某事是恶，而它实际上是善。

However this description does not mean a description of its reality, because he may see something as khair while it is sharr, and he may see it as sharr while it is khair.

“但你们可能厌恶某件事，而它对你们是有益的；你们也可能喜爱某件事，而它对你们是有害的。真主知道，而你们不知道。” [TMQ Al-Bakara: 216]

“But it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows and you know not.” [TMQ Al-Bakara: 216]

从深刻而开明的视角看待人的行为，可以发现：行为脱离其相关的情境与考量时，只是物质性的。既然只是物质性的，它本身并不具有husn（美好）或qubh（丑恶）的属性，而是因与之相关的外部情境和考量，才被如此描述。决定某一行为是hasan（美好）或qabeeh（丑恶）的外部因素，要么仅仅是理智，要么仅仅是伊斯兰法，要么是理智但以沙里亚为其证据，要么是沙里亚但以理智为其证据。 仅凭理智来判定行为是错误的，因为理智容易产生分歧、差异和矛盾。理智对husn或qubh的评判会受到人所处环境的影响，并且会随着时代的更迭而彼此不同、相互抵触。因此，如果把husn与qubh的评判交由理智来决定，那么同一件事对一群人来说是丑恶的，对另一群人来说却可能是美好的；甚至同一件事，在一个时代是美好的，在另一个时代却成了丑恶的。伊斯兰作为永恒而普遍的思想体系，决定了将行为描述为丑恶或美好，对所有人、所有时代都应当一致。因此，对行为善恶的描述必须来自理智之上的权威，即来自沙里亚。 所以，人类行为被定性为丑恶或美好，源自沙里亚。我们说背叛是丑恶的，忠诚是美好的；罪过是丑恶的，虔敬是美好的；反叛伊斯兰国家是丑恶的，纠正其偏离（如果它确实偏离了）则是美好的行为，因为沙里亚已对此作了明示。至于以理智作为判定美恶的仲裁者，我们已经证明这是错误的。 关于将理智用作伊斯兰律法所指示之事物的证据，这实际上等同于将理智用作神圣律例（Hukm Shar'ai）的证据；然而，神圣律例的证据是神圣经文，而非理智。理智的作用在于理解神圣律例，而不是作为它的证据。由此讨论可知，“善”（hasan）与“恶”（qabeeh）只能由沙里亚（Shari'ah）加以认定，而非由理智认定。

The deep enlightened view of man’s actions reveals that they are only material when detached from their associated circumstances and considerations. Being material they are not characterised with husn (prettiness) or qubh (ugliness) in themselves but they are described as such because of external circumstances and considerations associated with them. The external (factors) which determines that an action is hasan (pretty) or qabeeh (ugly) is either just the mind, or the Islamic law only, or it is the mind but the Shari’ah is its proof, or it is the Shari’ah but the mind is its proof. Determining the actions by the mind alone is false because the mind is subject to disparity, difference and contradiction. That is because the mind’s evaluation of husn or qubh can be affected by the environment in which man lives, and even it becomes disparate and differs with the succession of ages. So if the evaluation of husn and qubh were left to the mind, the thing would be qabeeh for one group of people and hasan for others. Even the same thing could be hasan in one age and qabeeh in another. Islam as the everlasting and universal ideology determines that the description of actions as qabeeh and hasan should be the same for all human beings in all ages. Therefore the depiction of an action being hasan or qabeeh should come from a power beyond the mind; so it must come from the Shari’ah. Thus the characterisation of the human action as qabeeh and hasan comes from Shari’ah. We say treachery is qabeeh and loyalty is hasan, and sinfulness is qabeeh and piety is hasan, and the rebellion against the Islamic State is qabeeh and correcting its deviation, if it deviated, is a hasan action, because Shari’ah has demonstrated that. As for using the mind as an arbitrator for hasan and qabeeh, we have proved this to be false. In regards to using the mind as an evidence for what the Shari’ah has denoted, this amounts to using the mind as an evidence for the divine rule (Hukm Shar’ai), though the evidence for the Hukm Shar’ai is the divine text and not the mind. The role of the mind is to understand the Hukm Shar’ai and not as an evidence for it. From this discussion, hasan and qabeeh are only determined as such by the Shari’ah and not by the mind.

用「khair」与「shar」来描述行为，是就其对人的观感与人是否去做或避免而言的。因此，人们把对自己有害或自己所厌恶的行为称为 shar，把对自己有益或自己所喜爱的行为称为 khair，依据的是它们对自己的影响，而不考虑在此情形下并不被他们所考虑的 husn 与 qubh。基于这种看法，他们或去做某事，或避免某事。 这一看法已被纠正：行为之被称为 khair 或 shar，并非依据喜好与厌恶，或利益与伤害。恰恰相反，判定其为 khair 或 shar 的标准是真主（SWT）的喜悦与不悦。因此，这里所讨论的是人们所知晓的 khair 与 shar 的标准，而不是行为本身。

Describing actions with khair or shar is in terms of their effect on the human’s viewpoint and in terms of practising or abstaining from them. So human beings call the actions which harm them or which they dislike as sharr, and they call the actions which benefit them or which they like as khair, according to their effect on them, regardless of the husn and qubh which is not considered by them in this case. Based on this view, they undertake the action or refrain from them. This view was corrected by stating that the action is not called khair or sharr based upon likes and dislikes or benefit and harm. Rather the evaluation of it being khair or sharr is the pleasure and displeasure of Allah (swt). So the discussion here is in regard to the criterion of khair and sharr which people became acquainted with, not in regard of the action itself.

将行为描述为"حسن"（善）与"قبح"（恶），是就人们对其所作的评判以及对其所施的惩罚与奖赏而言的。人类自行赋予了自己评判事物"善"或"恶"的权威，并以事物之间的比较来进行判断。当他们发现自己能够将苦的东西判为"恶"、甜的东西判为"善"，将丑陋的形状判为"恶"、美好的形状判为"善"，他们便看到自己也能够将诚实（صدق）判为"善"、说谎判为"恶"，将守信判为"善"、背信判为"恶"。于是，他们赋予自己一种权威，可以不考虑"善"（خير）或"恶"（شر）的实质，而直接对行为作"善"或"恶"的评判；而在这种情况下，他们并未考虑这一实质。基于这种评判，人们对被判为"恶"的行为施加惩罚，对被判为"善"的行为给予奖赏。 然而，这种判断需要加以纠正，即行为不应与事物相比较。感官能够感知事物的苦与甜，因此理智可以据此作出判断。与此不同，行为本身并不具有人们能够感知的属性，以至于能据此判定其为"恶"或"善"。因此，人们仅从行为本身就判定其为"善"或"恶"，是绝对错误的。由此，这一判断必须取自另一个来源，即取自真主（سبحانه و تعالى）。 这里所讨论的，是对行为的评判，而非对行为的估价；并且是就对行为所施的惩罚与奖赏而言，而非就从事或远离这些行为而言。因此，"خير"与"شر"之间，以及"حسن"与"قبح"之间，存在区别，二者是两个截然不同的问题。

Characterising actions as husn and qubh is in terms of the judgement upon them by humans and in terms of the punishment and reward on them. Human beings gave themselves the authority to judge upon the action as hasan or qabeeh in comparison with things. When they found themselves able to judge upon the bitter thing as qabeeh and upon the sweet thing as hasan and on the disgusting shape as qabeeh and on the beautiful shape as hasan, they saw that they could judge on the truthfulness (sidq) as hasan and the lie as qabeeh, and upon keeping one’s word as hasan and on treachery as qabeeh. So they gave themselves the authority of judging upon actions as hasan or qabeeh regardless of the subject of khair or sharr, which in this case is not considered by them. Based on this judgement, human beings imposed punishments on the qabeeh action and placed rewards on the hasan action. This judgement is corrected to state that the action is not compared to the thing. The senses can appreciate the bitterness and the sweetness of something and hence the mind can judge upon it. This is contrary to the action which does not possess a matter that human beings can sense so as to judge upon it as qubh or husn. Accordingly, it is absolutely wrong for them to judge upon such an action as husn or qubh from the action itself. Thus they must take this judgement from another source, that is from Allah (swt). The subject here concerns judgement upon the action not in regard to evaluating it, and it is also in regard to punishment and reward on the actions, not in regard of undertaking them and refraining from them. Therefore there is a difference between khair and sharr and between the husn and qubh, which are two completely different subjects.

关于行为的描述。就行为的目的而言，每个人都必须有一个目的，为了这个目的他才去做这件事。这个目的就是行为的价值。因此，每一种行为都必须有一个价值，人在从事该行为时都希望实现这一价值，否则该行为就会徒劳无益。人不应当无目的、徒劳地从事行为，而应当注意实现所从事行为的预期价值。

This is in regard of the description of actions. Concerning the aim of the action, every person must have an aim, for the sake of which they performed the action. This aim is the value of the action. Therefore every action must have a value that human beings seek to achieve when they undertake that action, otherwise it would be in vain. Human beings shouldn’t undertake actions in vain and without purpose, but rather they must observe achieving the intended values of the actions undertaken.

行为的价值可以是物质性的(maddiyyah)，例如商业、农业和工业等行为，因为进行这些行为的目的，是从中获得物质利益，即利润；这是一种在生活中很重要的价值。行为的价值也可以是人道性的(insaniyyah)，例如救助溺水的人、帮助贫困或陷入困境的人，其目的在于拯救人这一生命，不论其肤色、种族、宗教，也不考虑其他任何因素，只出于人道。行为的价值还可以是道德性的(khuluqiyyah)，例如诚实、守信和仁慈，其目的在于道德层面，不考虑利益或人道方面的因素。这是因为道德也可以施于人以外的生物，例如善待飞禽走兽。道德行为可能会带来物质上的损失，但实现其价值，即道德层面，是必要的。行为的价值还可以是精神性的(roohiyyah)，例如敬拜(‘ibadat)。因此，它的全部目标不是物质利益，也不是人道方面，更不是道德问题，而是崇拜。所以，在不考虑其他一切价值的前提下，只应实现其精神价值。

The value of the action is either maddiyyah (materialistic), such as commercial, agricultural and industrial actions and the like; since the aim of undertaking these actions is to achieve materialistic benefits from them, which is profit; a value which has importance in life. The value of the action could be insaniyyah (humanitarian), such as saving a drowning person and helping a person who is needy or disturbed, with the aim being to save the human being, regardless of his colour, race, religion or any consideration except humanitarian. The value of the action could also be khuluqiyyah (moralistic), such as truthfulness, trust, and mercy, with the aim being the moral aspect, regardless of the benefits or humanitarian considerations. This is because morals could also be towards creatures other than humans, like kindness to animals and birds. A materialistic loss could occur from the moral action, but the achievement of its value is necessary, which is the moral aspect. The value of the action could be roohiyyah (spiritual) such as ‘ibadat, accordingly the whole objective of it is not materialistic benefits or humanitarian aspects, nor moral matters, rather its aim is worship. Therefore, only its spiritual value should be achieved irrespective of all other values.

这些是人类在采取一切行动时，所努力追求的所有行为价值。

These are the values of all actions which human beings strive to achieve when they undertake all of their actions.

在今世生活中，对人类社会的评价是依据这些价值观进行的；评价的标准，取决于这些价值观在社会中的实现程度，以及这些价值观所带来的安适与宁静。穆斯林在从事每一项行为时，都应当努力去实现该行为所追求的价值，从而为社会的繁荣与提升做出贡献，同时也为自己的繁荣与宁静提供保障。

Evaluating the human societies in their worldly life is undertaken according to these values, and the evaluation would be in accordance of the level of achievement of these values in society and what their achievement secures of comfort and tranquillity. Muslims have to exert their efforts to achieve the value sought for every action they undertake when they perform actions, so as to contribute to the prosperity and elevation of the society, and to secure - at the same time - their own prosperity and tranquillity.

这些价值本身并不因优劣而有高低之分，也不是彼此相等，因为它们之间并不存在可以用来将它们相互比较、或据以优先某一方的共同属性。它们只是人们在从事行为时所追求的结果。因此，它们不能被放在同一个天平上称量，也不能用同一个标准去衡量，因为它们彼此相左，甚至相互矛盾。然而，人们习惯于区分这些价值，从中选择最好的，尽管它们既不相异，也不相等。可人们并不接受这一点，于是他们对这些价值进行区分，又对它们进行等同。这种区分与等同并非依据价值本身，而是依据价值对他们所产生的影响。于是，人们便把对价值的区分与等同建立在自身之上，建立在该价值给他们带来的益处或害处之上。他们将自己确立为衡量的尺度（标准），或者将这些价值加诸他们身上的影响作为尺度。因此，这种区分实际上是针对这些价值对人们所产生的影响，而非价值本身。由于人们的倾向在价值所产生的影响方面各不相同，他们对这些价值的区分也随之有所不同。

These values are not preferential over each other or equal, by themselves, because no common qualities exist among them in order to be equated with each other or to prefer some of them over the other. They are but results human beings sought when they undertook their actions. As a result, they cannot be put in one balance, nor evaluated by one criterion, because they are in disagreement if not contradictory. Human beings however are used to differentiating between the values, to choose the best of them, though they are neither dissimilar nor equal. Yet human beings do not accept that, so they differentiate and equalise between them. This differentiation and equalisation is not according to the value itself but according to its effect on them. Thereupon, human beings built the differentiation and equalisation between values upon themselves and upon what this value produces of benefit or harm for them. They establish themselves as the measure (standard) or make the effect, which befalls them from these values as a measure. Thus this differentiation is actually between the effects of these values upon them, not between the values themselves. Since the inclinations of human beings vary in regard to the effects of the values, their differentiation between them differs accordingly.

那些深受精神情感影响、倾心于灵性感受、而忽视物质价值的人,会更看重精神价值而非物质价值。因此,他们相应地转向礼拜(个人的功修),弃绝物质世界及其各个方面。他们因为生活是物质的而忽视生活,并且造成了物质上的落后;由于他们的存在,所居住社会的生活水平因其中盛行的懒惰与怠惰而下降。

People who are highly influenced by and inclined to spiritual emotions and ignore the materialistic value, prefer the spiritual value over the materialistic one. So they accordingly turn to prayer (individual ‘ibadat) and renounce the material world and its aspects. They neglect the life because it is material, and they account for materialistic backwardness; and because of them, the standard of living in the society they live in declines due to what prevails in it of laziness and lethargy.

那些深受物质倾向影响的人，被自己的私欲所支配，忽视精神价值，偏爱物质价值并竭力追求它。因此，他们的追求变得纷繁复杂，而由于这些追求，他们所生活的社会陷入混乱，邪恶与腐败在其中蔓延。

People who are highly influenced by materialistic inclinations, are taken over by their whims and neglect the spiritual value, prefer the materialistic value and seek to achieve it. Therefore, the ideals to them become numerous, and because of them, the society they live in becomes disturbed and wickedness and corruption spread in it.

因此，将这些价值的评判交给人来做是错误的；相反，它们必须由其创造者——安拉（SWT）——来评判。因此，必须由神圣的律法（Shar'a）本身为它们确定这些价值，并为其履行规定时间，人则依照伊斯兰教法（Shari'ah）来做出选择。

Accordingly it is wrong to leave human beings to evaluate these values; instead they must be evaluated by the Creator of them, who is Allah (swt). Therefore it is necessary that the divine law (Shar’a) itself determines for them these values and assigns to them the time of their performance and according to Shari’ah man selects them.

沙里亚（Shar'a）通过安拉的命令与禁令，指明了生活中各种问题的解决之道，并责成人们依照这些命令与禁令度过今世。它还阐明了能够实现精神价值的行为，即法尔德（Fard，义务）与曼杜卜（mandub，推荐）的功修；也阐明了能够实现道德价值的品格，并让人类依照一定的制度（沙里亚）去获取所需的物质价值，以满足其必需与基本需求，乃至超出必需与基本需求的部分，并命令人们不得偏离这一制度。人类只需依照安拉的命令与禁令行事，以获取这些价值，并按照沙里亚所示的标准去衡量它们。

The Shar’a has shown the solutions of life’s problems through the commands and prohibitions of Allah, and has obliged man to proceed in this life according to these commands and prohibitions. It has also shown the actions that achieve the spiritual value which are the Fard (obligatory) and mandub (recommended) worships. It has also clarified those qualities that achieve the moral value, and left human beings to achieve the materialistic value necessary for them so as to satisfy with it their necessities and basic needs and what is even beyond their necessities and basic needs, in accordance with a certain system (Shari’ah) and commanded not to deviate from it. Human beings has but to act to achieve these values in accordance with the commands and prohibitions of Allah, and to evaluate them as the Shar’a has demonstrated.

价值观在社会中的实现程度，取决于该社会作为一个特定社会所需要的水平，而该社会也依据这些价值观的标准加以评判。在此基础上，必须采取行动去实现这些价值观，以按照伊斯兰对生活事务的看法建立伊斯兰社会。

Values are achieved in the society at the level it needs as a specific society and this society is evaluated using the standards of these values. Upon this basis, actions must be performed to achieve these values, to establish the Islamic society in accordance with the Islamic viewpoint of life’s affairs.

总而言之,人的行为是人以物质方式所进行的物质性活动。行为发生时,人与安拉的关系便得以体现,其依据是该行为是允许的(halal,合法)还是禁止的(haram,非法)。人据此决定去做或放弃某一行为。这种与安拉关系的体现便是精神,它要求人去认识安拉的沙里亚(律法),以辨别自己的行为。当人知道哪些行为能让安拉喜悦、哪些行为使安拉发怒时,他便能分辨赫尔(khair,善)与沙尔(sharr,恶)。当沙里亚为他规定了哈桑(hasan,美善)的行为与盖比赫(qabeeh,丑恶)的行为时,他也就能分辨卡布赫(qubh,丑)与胡斯恩(husn,美)。他会依照沙里亚所规定的内容,去追求伊斯兰社会中伊斯兰生活所必需的那些价值。当人去从事行为并体认与安拉的关系时,他便能依此体认去从事或戒除某一行为,因为他清楚这类行为的性质、特征及其价值。因此,伊斯兰哲学就是将物质与精神相融合,即使一切行为都遵循安拉的命令与禁令而行。这一哲学对于每一件行为都是恒常且必要的,无论行为大小、细微或重大。生活正是以这种方式展现出来的。由于伊斯兰的阿吉达(信条)是生活的基础,是伊斯兰哲学的基础,也是生活体系的基础,因此伊斯兰文明(HaDarah)便是从伊斯兰的观点出发对生活的全部认识。它建立在一个精神基础之上,即阿吉达;它对生活的描绘是物质与精神的融合;而在它看来,幸福的意义就在于获得安拉的喜悦。

In summary, human action is material which they perform materialistically. When actions are undertaken the relationship with Allah is realised, from the perspective that this action is permissible (halal) or prohibited (haram). Actions are undertaken or abstained from according to this basis. The realisation of this relationship with Allah is the spirit, which obliges human beings to know the Shar’a (law) of Allah to distinguish their actions. Human beings distinguish the khair from the sharr when they know those actions that please Allah and those which anger Him. They also distinguish the qubh from the husn when Shar’a assigns for them the hasan action and the qabeeh action. They seek those values that are imperative for the Islamic life in the Islamic society according to what the Shar’a has assigned. When human beings undertake actions and realise their relationship with Allah, they will be able to engage in or abstain from an action in accordance with this realisation, because they have awareness of the type of action, its description and its value. Hence, the philosophy of Islam is the mixing of the material with the spirit, that is making the actions directed by the commands and prohibitions of Allah. This philosophy is constant and necessary for each action whether it is small or large, minute or great. This is how life is depicted. Since the Islamic ‘aqeedah (creed) is the basis of life, the basis of Islam’s philosophy, the basis of the systems of life. Thus the Islamic HaDarah (civilisation) is the total concepts about life from the viewpoint of Islam. This is built upon one spiritual basis, which is the ‘aqeedah (creed); and its depiction of life is the mixing of the material with the spirit; and the meaning of happiness in its view is to attain the pleasure of Allah.

当“aqeedah”（信仰根基）解决了人类最大的问题，并成为行为的基础、人生观的依据，而伊斯兰的哲学又支配着行为时，由此信仰根基衍生出的各项制度便能应对人类的问题，并准确地组织其行为。因此，制度的实行与否，便是判定一片土地是否为kufr之地（daar ul-kufr）或伊斯兰之地（daar ul-Islam）的标准。

While the ‘aqeedah, which resolves the greatest problem of human beings, is the basis of actions and upon which the viewpoint in life is based, and Islam’s philosophy controls the actions, then the systems which emanate from this ‘aqeedah address the problems of human beings and organise their actions accurately. Hence, the application of the systems is the criterion in determining whether a land is the land of kufr (daar ul-kufr) or the land of Islam (daar ul-Islam).

在伊斯兰的制度得以施行、依照安拉所启示的律法治理、并以伊斯兰的安全为其安全的土地，被视为伊斯兰之地（Daar ul-Islam），即使其大多数人口是非穆斯林。反之，若这两件事没有得到实现的土地，则被视为kufr之地（Daar ul-kufr），即使其大多数人口是穆斯林。因此，在信仰之后，应当优先重视伊斯兰的制度及其在生活各个领域中的施行。这是因为，制度的施行与信仰相结合，会自然地在乌玛之中培养出伊斯兰的思维方式（‘aqliyyah）和伊斯兰的心理倾向（nafsiyyah），并使穆斯林成为卓越而高尚的人格。

The land in which Islam’s systems are applied, governed by that which Allah has revealed and its security is by the security of Islam, is considered a land of Islam (daar ul-Islam), even if the majority of its population are non-Muslim. While the land in which these two matters are not fulfilled is considered a land of Kufr (daar ul-kufr), even if the majority of its population are Muslim. Accordingly, after the doctrine, the priority is given to the systems of Islam and their application in the walks of life. This is because application of these systems along with the doctrine naturally produces the Islamic mentality (‘aqliyyah) and Islamic disposition (nafsiyyah) within the Ummah and makes the Muslim a distinguished and exalted personality.