副带疾病: - 《复兴》（An-Nahdah） | Quran Course

副带疾病: - 《复兴》（An-Nahdah） | Quran Course

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副带疾病:

The Side (spin-off) Diseases:

by Al-Ustaadh Haafizh Saalih (Fareed Muhammad Saalih Al-Ghaanim)5 min readViewed 149 times

诚然,如果问题只停留在对社会基本组成部分所造成的破坏与扰乱上,那已经足够严重了。然而,问题并不止于此,还延伸到了一些附带的疾病,其危害和严重性不亚于根本性的疾病。这是因为,如果不先清除这些附带的疾病,就不可能实现根本的治疗。原因在于,它们构成了一道阻碍,使人无法触及问题的核心与实质。这些疾病的积累源于两个因素:第一,是穆斯林乌玛衰落时期遗留下来的影响;第二,是伊斯兰国家的消失,以及西方国家对我们整个伊斯兰世界的控制,及其对我们的直接或间接统治。这两个因素并未停止,也没有局限于我们生活的某一个方面,而是产生了最大的影响,实际上对我们社会的基本组成部分造成了全面的冲击。

Indeed had the issue only remained with the damage and disruption caused to the fundamental elements of the components of the society it would have been serious enough. However the issue extended beyond this, to additional side diseases that were no less dangerous and serious compared to the fundamental diseases. This is because it is not possible to achieve the fundamental treatment unless these side diseases are removed first. This is because they represent a preventative barrier in the face of reaching the core and essence of the problem. Two factors have led to the accumulation of these diseases: The first relates to the leftover affects from the period in which the downfall of the Ummah took place and the second factor is the removal of the Islamic State, the control of the western states over our entire Islamic world and its direct or indirect ruling over us. These two factors did not stop and they were not restricted to one aspect of our lives but rather they had the greatest impact and indeed a complete affect upon the fundamental components of our society.

欧洲发生的工业革命令民众眼花缭乱,而国家及其官员却未顾及民众生活中的知识与文化层面。他们认为军事力量及其威力代表着复兴,是进步的关键。于是国家将全部注意力倾注于军事方面,当征服在欧洲腹地停止时,国家发现自己已成为被猎杀的目标与猎物。这是因为它在拥有军事实力之时,并未留意正从内部摧毁它的内在疾病。要说明知识衰退与盲目模仿之心态达到何种程度,最简单的例子莫过于清真寺的呼图巴(Khutabaa'，即卡提卜)。他们被视为乌玛的思想领袖,在主麻聚礼的呼图白中——这被视为公共舆论的政治导向——他们却照着伊本·纳巴塔的书,按一年的周数和其中发生的各种时机宣读呼图白。于是他们讲斋月的月份、斋戒的美德、临近斋月末尾的孤儿主麻呼图白、高贵之夜(Laylat ul Qadr)的呼图白、朝觐的月份及其美德、阿舒拉日、希吉拉、先知ﷺ的诞辰、沙阿邦月中夜等等,如此逐一进行,贯穿全年。既然那些被认为是乌玛思想者、负责引导乌玛的人是这样,那么被这样引导和领导的乌玛又会是怎样的情形呢?而如果有人就这些事项之外的问题询问这些伊玛目,他们也只会加以推托、转移话题,不予回答。

The eyes of the people were dazzled by the industrial revolution that occurred in Europe whilst the State and its officials did not take care of the intellectual or cultural dimension within the life of the people. They believed that the strength of the military and its power represented revival and the key to advancement. So the State poured all of its attention into the military aspect and when the conquests halted in the midst of Europe the state found that it had become a target and prey that is hunted. This was because it did pay attention at the time of its military strength to the internal diseases that were destroying it from the inside. And the simplest of examples to illustrate the extent of the intellectual decline and the mentality of imitation is the example that we can take from the Khutabaa’ (Khateebs) of the Masaajid whilst considering them to be leaders of thought within the Ummah. In the Jumu’ah Khutbah which is considered to be the political director of public opinion, the Khutabaa’ would read Khutbahs from a book of Ibn Nabaatah in accordance to the number of weeks in the year and the occasions that occur in it. So they would address the occasion of the month of Ramadhaan, the merits of fasting, a Khutbah for the Jumu’ah of the orphan near the end of Ramadhaan, the Khutbah of Laylat ul Qadr, the months of Hajj and its merits, ‘Aashoraa’, Hijrah, the birth of the Nabi (saw) and the middle of Sha’baan and so forth continuing in this manner for the entirety of the year. So if this is the case in regards to the supposed thinkers in the Ummah and those who are responsible for directing the Ummah, then what will the case be in regards to the Ummah that is directed and led in this way? And if these Imaams were to be asked about a matter outside of these matters then they would only deflect it and divert from answering it.

至于衰落时期的穆斯林对其情感与感受的影响:由于缺少从其信仰根基出发来审视并解决其问题的鲜活思想,乌玛在很大程度上被大量相互矛盾、与其信仰相悖的情感与感受所支配。其中包括对所谓正直的瓦利(Awliyaa)和伊玛目(A'immah,大伊玛目)之墓地与陵墓的神圣化,人们赋予他们的属性和称谓甚至超过了众先知和使者。有人甚至说,先知并非凭自身努力达到了崇高地位,而是被安拉派遣的,其功绩因接受启示而减损;而这些瓦利则是凭借自己的努力和行为达到了高位。他们还发表各种言论,极力鼓动民众前往这些伊玛目或瓦利的陵墓,或他们的弟子与师长的陵墓。此外,他们还受到印度哲学中某些苏菲思想的影响,这些思想主张摒弃今世,折磨身体,以使灵魂升入天界。在这一时期,出现了"谢赫"(Mashaayikh)和"达尔维什"(Daraaweesh,苦行者)这一群体,并有人说:对于没有谢赫的人,撒旦就是他的谢赫!此类情形还有很多,它们导致民众的感知逐渐钝化、衰弱,以至于他们失去了与伊斯兰的尊严与荣耀相关的情感,失去了为伊斯兰而生活、为推进伊斯兰及加强其权威而奋斗的意愿。或者至少，他们失去了与改变的义务相关的意识，而对隐遁之事的“格达里叶”（顺从天命）观念却极其普遍地蔓延开来。他们会把所发生的一切以及所遭受的苦难都视为他们的“盖达尔”（前定），并认为他们应当满足于真主为他们所定的安排。与此同时，人们开始广泛传播等待伊玛目马赫迪出现的观念，认为他被委以并授权处理改变之事。他们说，大地必须充满邪恶与压迫，因为这样会加速他的降临。除了这一切之外，一些爱国、民族主义、教派和宗派的情绪也开始出现。

As for the effect of the time of the Ummah’s downfall upon their feelings and sentiments, then due to the absence of the live thoughts addressing and treating their problems from the basis of their Aqeeda, the Ummah became dominated a lot of the time by a large number of feelings and sentiments that were contradictory and in opposition to their Aqeedah. This included matters like the sanctification of shrines and the burial sites of those considered to be from the righteous Awliyaa and A’immah (Great Imaams) in which they bestowed upon them attributes and descriptions that even exceeded those of the Anbiyaa and Mursaleen. Some would even say that the Nabi did not reach his high status due to his own efforts but was rather sent by Allah and that his merit was diminished as he was revealed to, whilst these others (Awliyaa) have reached their heights due to their own efforts and what they did in terms of acts. They made various statements which strongly encouraged the people to go to the shrines of these Imaams or Awliyaa or their students and their teachers. In addition they were affected by some Sufi feelings from the Hindu philosophy which called to detachment from the Dunyaa and the torturing of their bodies so that their souls could ascend to the heavens. In this era the group or category of Mashaayikh and Daraaweesh (Dervishes) appeared and it was said in regards to the person who did not have a Sheikh, that Shaytaan then was his Sheikh! There were many other feelings like this that led to the dulling (weakening) of the sensations of the people until they lost their sentiments related to the might and honour of Islaam and living by it, for its sake and for the sake of advancing it and the strength of its authority. Or in the very least they lost the sensation related to the obligation of making change whilst the feelings of the unseen Qadariyah (acceptance of fate) became terribly widespread and they would consider all that happened to them and what they suffered from as their Qadar (fate) and that they should be content with what Allah had decided for them. This was accompanied by the spread of the idea of waiting for Imaam Mahdi who had been entrusted and delegated to deal with matters of change. They said that it was necessary for the land to be filled with evil and oppression as this would speed up his appearance. In addition to all of this some patriotic, nationalistic, Madhabi and sectarian feelings also began to appear.

至于乌玛衰落这一时期对体制及其管理者的影响，那么在许多世纪里，体制或制度并没有出现显著的变化。即便其中一些根本原则开始发生改变，并且开始纳入一些取自西方的观念，原因在于穆斯林的思想对伊斯兰的理解已深受严重削弱，并且对阿拉伯语有所忽视——阿拉伯语是伊斯兰的语言，非借助阿拉伯语便无法真正理解伊斯兰。此外，关闭独立思考（Ijtihaad）的大门，使得体制中的律例被当作僵化的文本来对待，这在应对时代的问题以及使体制能够处理和应对这些问题方面都有所欠缺。这反过来又使那些掌权并负责体制的人感到，他们需要一些原则或法律来处理时代的问题并应对它们。伊斯兰教长（Sheikh of Islaam）的一则教令助长并强化了这种感觉，该教令称：“凡不与伊斯兰相悖者，即属于伊斯兰。”这导致了不少来自罗马或法国法学的原则和立法被纳入穆斯林的体制之中，其理由和借口是：它不与伊斯兰相悖，因此属于伊斯兰。

As for the effect of this period of the Ummah’s downfall upon the system and those who were in authority over it, then for many centuries there were no notable changes in the regime or system and even if it some of the fundamental principles began to change and some western concepts that had been taken from them began to be included. The reason for this was the severe weakness that had overtaken the minds of the Muslims in regards to understanding Islaam and the negligence in respect to the Arabic language, which is the language of Islaam and the language that Islaam cannot be understood except by it. In addition closing the door to the performance of Ijtihaad led to the rulings of the system being taken as rigid texts which fell short in respect to following up the problems of the time and in terms of the system being able to deal with them and treat them. This in turn made the people who were in authority and responsible for the system feel like they were in need of principles or laws to treat the problems of the time and deal with them. This feeling was encouraged and helped by the Fatwaa of the Sheikh of Islaam that stated: ‘That which does not oppose Islaam is from Islaam’, which led to the inclusion of a number of principles and legislations from Roman or French jurisprudence into the systems of the Muslims with the argument and under the pretext that it does not oppose Islaam and as such is from Islaam.

这尽管伊斯兰是穆罕默德ﷺ带来的、来自安拉的启示。它要么以文字和含义的形式出现，即《古兰经》；要么以寓于先知ﷺ的言语、行为或默许之中的含义形式出现。从这些经文（《古兰经》与圣训）中衍生出的制度以及由此推导出的律法，便是伊斯兰。而伊斯兰并不是指那些不与伊斯兰相抵触或相矛盾的事物。因此，唯一决定性的重要因素是事物的来源，而不是它与伊斯兰是否一致或相悖。所以，资本主义制度中允许私有财产，并不意味着这是出自伊斯兰，仅仅因为它不与伊斯兰相违背。这是因为，资本主义制度中的所有权自由使私有财产变得合法，而这是一种属于不信之律例、人脑之产物。然而在伊斯兰中，所有权的许可是一条沙里亚律例（伊斯兰立法性裁定），其证据是启示所带来的经文。因此，决定性因素在于事物或事件的来源，而不在于其字面表述、所指含义、所导致的结果，也不在于它与伊斯兰是否一致或相悖。

This was despite Islam being that which Muhammad (saw) came with as a revelation from Allah (swt). It either came in wording and meaning which is the Qur’aan or it came in a meaning that was expressed in the words, acts or silence of the Messenger (saw). What emanates from these texts (the Qur’aan and Ahaadeeth) in terms of systems and the rulings that are derived from them is Islaam whereas Islaam is not that which does not oppose or contradict Islaam. The deciding and only important factor therefore is the source of the matter and not its agreement or disagreement with it. So the permissibility of private ownership in the capitalist system does not mean that this is from Islaam because it does not oppose it. This is because freedom of ownership has made ownership permissible in the capitalist system which is a ruling of disbelief and product of the mind. However in Islaam the permissibility of ownership is a Hukm Shar’iy (Islamic legislative ruling) and the evidence for it is the text that the revelation has come with. Therefore the decisive factor is the source of the thing or matter and it does not lie in its expressed wording, indicated meaning, the result that it leads to or its agreement or disagreement to it.

以上论述的是这一制度对社会所产生的影响。接下来将探讨这一制度对那些负责政权、身居权位并掌握统治权的人所产生的影响。从他们的行为以及制度的执行中，这种影响十分明显。原因在于，他们与整个社会出自同一土壤，共同承袭了社会中所存在的种种弊病与疾患。因此，就对自身责任的理解、觉察与认识而言，他们并不比普通民众更好，即便其中包括信仰虔诚的虔信者，情况也是如此。他们把注意力集中在军事层面和物质力量上，即便在最好的情况下也是如此；然而，他们却忽视了每一支军事力量背后所必须具备的东西，即思想上的复兴以及对现实的觉醒，使整个乌玛都能站在每一支军事力量的身后。正因如此，国家与制度同社会相互隔绝，制度及其负责人与其代理人在乌玛眼中代表的是一回事，而乌玛自身所代表的却是另一回事。这种隔绝不断加深，最终演变为相互间的敌意与仇恨，双方都基于这种看法来对待对方。于是，统治者及其代理人企图以铁腕强制人们对他们表示尊敬、赞赏并服从其命令，动用各种施压与恐吓的手段。他们还误用了制度中的普遍原则和具体规定，并随意加重乌玛的赋税负担，想征多少就征多少。结果，乌玛生活在统治者的恐怖之中，以至于一个人会对他的同伴说："快保护萨德吧，因为赛义德已经遭难了。"

The above relates to the effect upon the system and the following will deal with the effect upon those who were responsible for the regime and in the positions of authority and ruling. The effect upon them is clear from their behaviours and the implementation of the system. This is because they are from the same society and share what it contains of diseases and ailments. Therefore they were not better off than the masses in regards to their understanding, awareness and comprehension of the responsibility and this included even the believers and pious from amongst them. They directed their focus towards the military dimension and material power in the best of cases but they were ignorant of what must lie behind every military force in terms of the intellectual revival and awareness upon the reality so that the Ummah as a whole would be behind every military force. For this reason the State and System were isolated from the society and the system and those responsible for it and their agents became to represent one thing in the Ummah’s view whilst the Ummah represented another thing. This isolation increased until it transformed into mutual animosity and hatred, and each of them began to behave with the other based upon this view. So the rulers and their agents wanted to enforce their respect, appreciation and the implementation of their orders by the force of steel using every means of pressure and terrorising. As such they misapplied the generalities of the system and its partialities and they over burdened the Ummah with whatever they wished in terms of taxation. The Ummah therefore lived in terror of their rulers to the point where a person would say to his companion: ‘Save Sa’d because Sa’eed had perished’.