始于麦加、在麦地那兴盛的伊斯兰使命，本身已具备发展为全球性使命的一切条件。《古兰经》明确指出，穆罕默德不仅是阿拉伯人的使者，也是全人类的使者。[28] 经中还提到，此使命的目标之一是取代其他宗教和制度。实质上，它为伊斯兰的传播和伊斯兰国家的扩张奠定了基础。事实上，先知ﷺ离开这个世界的那一刻，伊斯兰国家的军队已经抵达罗马帝国和波斯帝国的边境。

The mission of Islam which began in Mecca and flourished in Medina had all what it takes to grow into a global one. The Quran explicitly stated that Mohammad was a messenger not only for the Arabs but for all mankind.28 It also stated that one of the objectives of this mission is to take over other religions and systems. In essence it laid down the foundation for the spread of Islam and the expansion of its state. Indeed, the moment the Prophet (PBUH) departed this world, the armies of the Islamic state were on the borders of both the Roman and the Persian empires.

在伊斯兰国家于麦地那建立后不到一百年的时间里,伊斯兰教已经从西班牙(安达卢斯)传播到了苏门答腊。穆斯林的船只control地中海和印度洋。在其扩张过程中,罗马拜占庭和波斯军队几乎没有进行什么抵抗。这两个帝国都饱受内部混乱、腐败和士气低落之苦。伊斯兰教为新征服的民族提供了一种信条理性而简单的宗教,以及一套以正义和公平为特征的制度。许多人崇尚一神论,并且厌恶拜占庭的三位一体和波斯的二元论。伊斯兰教更合他们的心意,他们不仅皈依了伊斯兰教,还帮助它进一步传播。

Less than one hundred years after the creation of the Islamic state in Medina, Islam had spread from Spain (Andalusia) to Sumatra. The Muslim ships dominated the Mediterranean Sea and the India Ocean. During its expansion, very little resistance came from either the Roman Byzantine or the Persian troops. Both empires have suffered from internal chaos, corruption, and decline of morale. Islam provided to the newly conquered nations a religion with rational and simple creed as well as a system characterized with justice and fairness. Many people favored monotheism and found the Byzantine trinity and Persian dualism distasteful. Islam was more to their liking, and they not only converted to Islam, but helped to spread it further.

伊斯兰教减轻了被征服土地上民众所承受的大部分经济负担和税收。它消除了民族之间的界限，以同一标准对待所有民族和人民。不存在民族或种族的优越感。穆斯林最充分地践行了《古兰经》所宣示的原则：“荣誉以虔诚衡量，而非以民族身份衡量。”29 林恩·尼尔森在《中世纪史》30中写道：“穆斯林实行宗教宽容，伊斯兰教的社会和经济学说远比当时其他民族的学说更为人道。”她总结道，《古兰经》为罗马和波斯帝国的各族人民提供了一套共同的法律和价值观。

Islam removed much of the financial burden and taxation which was imposed upon the people of the conqured lands. It removed the boundaries between nations and treated all nations and peoples by the same standard. There was no national or ethnic supremacy. The Muslims practiced to the fullest extent the principle declared by the Quran: “Honor is measured by piety rather than by national identity.”29 Lynn Nylson in Medieval History,30 says that “Muslims practiced religious toleration, and the social and economic doctrines of Islam were far more humane than those of the other peoples of the time.” She concludes that the Quran gave the peoples of the Roman and Persian empires a common set of laws and values.

随着伊斯兰的传播和国家版图的扩张,一种新的文明应运而生。这一文明将长期建构的理论模式转化为实践,使得原本游牧好战的阿拉伯人,变成了能够只为求取至仁慈的真主的喜悦而治理他人事务的文明群体。这一文明塑造了关于统治者的全新形象:统治者既不凌驾于法律之上,也不凌驾于民众之上。据传,波斯国王的使者来到麦地那寻找哈里发欧麦尔·本·哈塔卜时,发现他竟躺在一棵树下睡觉,感到十分惊讶。他没有看到像自己国王那样的宫殿,也没有看到他所习惯的卫兵。他的评语精炼地概括了新文明领导者的特质:“公正地统治,安心地休息。”31

Together with the spread of Islam and the expansion of its state, a new civilization emerged. This civilization translated the theoretical model which was constructed over an extended period of time into a practical one. It was able to transform nomad warrior Arabs into a civilized group of people capable of looking after the affairs of others in return only for the pleasure of the Almighty Allah. The civilization created a new imagery of the rulers of the land: never above the law or above the people. It is reported that when an envoy of the Persian king came to Medina looking for the caliph Omar Bin Al-Khattab, he was astonished to find him lying asleep under a tree. He did not find a palace like that of his own king or guards like those he was used to. His comments elegantly characterized the traits of the leaders of the new civilization: “Rule with justice and rest with a sense of security.”31

伊斯兰教的迅速而顺利的扩张，在《世界文明：全球经验》一书中有所记载，书中作者写道，

The rapid and smooth expansion of Islam was documented in the book World Civilization: The Global Experience, 32 in which the authors state,

在公元七世纪，穆罕默德的阿拉伯追随者从阿拉伯半岛奋然崛起，建立了第一个全球性的文明。

In the seventh century C.E. the Arab followers of Muhammad surged from the Arabian Peninsula to create the first global civilization.

他们迅速征服了一个融合了希腊、埃及和波斯古典文明元素的帝国。伊斯兰商人、神秘主义者

They quickly conquered an empire incorporating elements of the classical civilizations of Greece, Egypt, and Persia. Islamic merchants, mystics,

并且武士们继续在欧洲、亚洲和非洲扩张。这一进程在各文明中心之间建立了交流的纽带，并铸就了真正意义上的全球文明。

and warriors continued its expansion in Europe, Asia, and Africa. The process provided links for exchange among civilized centers and forged a truly global civilization.

作为一名技术人员,我对前惠普公司(HP)首席执行官在一次以“技术、商业与我们的生活方式:未来何在”为主题的会议上的演讲中所作的评论最感兴趣。她指出,统治世界八百多年的伊斯兰文明是一个以发明创造为驱动的文明。伊斯兰的军事力量带来了一种“前所未有”的和平与繁荣。她认可伊斯兰文明的贡献,指出今天的技术“如果没有阿拉伯数学家的贡献,就不会存在”。在哲学方面,鲁米等穆斯林哲学家“挑战了我们对自我和真理的观念”。在宽容与公民秩序领域,苏莱曼等领袖“为我们关于宽容和公民领导的观念作出了贡献”。费奥里纳的观察之所以独特而与众不同,是因为它们发表于9·11恐怖袭击事件发生两周之后,而当时伊斯兰教因恐怖主义和野蛮行为的观念遭到了不公正的审视。

Being a technologist myself, I found most intriguing the comments of former CEO of Hewlett Packard (HP) in a speech delivered to a conference held under the theme “Technology, Business and Our Way of Life: What Is Next.”33 She noted that the Islamic civilization which dominated the world for more than eight hundred years was one driven by invention. The Islamic military allowed a degree of peace and prosperity that “had never been known.” In recognition of the Islamic civilization contribution, she notes that today’s technology “would not exist without the contributions of Arab mathematicians.” On the philosophical front, Muslim philosophers like Rumi “challenged our notions of self and truth.” In the domain of tolerance and civic code, leaders like Suleiman “contributed to our notions of tolerance and civic leadership.” What makes Fiorina’s observations distinct and unique is that they came two weeks after the 9/11 acts of terrorism which rendered Islam unjustly scrutinized for notions of terrorism and savage behavior.

在经济方面，伊斯兰文明的特点是社会层面的繁荣和个人层面的消除贫困。伊拉·马文·拉皮杜斯在其著作《伊斯兰社会史》中指出，北非和西班牙的文明得益于“非凡的经济繁荣”。34 伊本·凯西尔和塔巴里等历史学家记载，伊斯兰教兴起后的头六十年内，便在各个层面消除了贫困。伊斯兰教中主要的慈善制度天课，由于社会繁荣和经济稳定，接受天课的人几乎消失，出现了钱财盈余的积极局面。

On the economic side, the Islamic civilization was characterized by prosperity at the societal level and poverty elimination at the individual level. Ira Marvin Lapidus notes in her book The History of Islamic Society that the civilization in North Africa and Spain was fostered by “extraordinary economic prosperity.”34 Historians like Ibn Katheer and Al-Tabari report that within the first sixty years of its rise, Islam managed to remove poverty at all levels. The main charity institution in Islam, Zakah, experienced a positive overflow of money when recipients of this form of charity virtually disappeared due to prosperity and financial stability.

历史学家、政治家、作家和评论家都认同，伊斯兰教以惊人的速度传播和扩张。他们从不同方面描述了这一文明，其中一些人对这一现象作出了某种解释。诺亚·费尔德曼（Noah Feldman）在其著作《伊斯兰国家的衰落与兴起》（The Fall and the Rise of Islamic State）中，将第一个伊斯兰国家的兴起与扩张归因于伊斯兰教法（Shari'ah，即伊斯兰法律体系）的实施，以及由自称为学者的人所维持的制衡机制。法国历史学家拉马丁（Lamartine）则将这一现象归因于一种势头35

Historians, politicians, writers, and critiques agree that Islam spread and expanded at a breathtaking speed. They describe different aspects of the civilization and some have provided some sort of explanation for that phenomenon. Noah Feldman in his book The Fall and the Rise of Islamic State attributed the rise and spread of the first Islamic state to the implementation of the Shari’ah (the Islamic legal code) coupled with a check-and-balance mechanism maintained by self-proclaimed scholars. French historian Lamartine attributed the phenomenon to a momentum 35

这一切都源于先知穆罕默德ﷺ非凡的品格。萧伯纳爵士也曾作出类似的评价。

generated by the extraordinary character of Prophet Mohammad (PBUH). Similar observations were made by Sir Bernard Shaw.

诚然，穆罕默德的个性与品格对伊斯兰教的兴起与传播产生了巨大影响。但要使这种影响延续数个世纪，则需要更为详尽的探讨。同样，以沙里亚（Shari'ah）形式实施伊斯兰教的律法，对伊斯兰国家与文明的延续起到了关键作用。但要使该沙里亚在如此漫长的时期内始终保持其现实意义，则需要更深入的分析。

It is true that the personality and character of Mohammad had a great impact on the rise and spread of Islam. But for that impact to last many centuries ahead requires more elaborate discussion. Similarly, the implementation of the rules of Islam in the form of Shari’ah was instrumental to the sustainability of the Islamic state and civilization. But for that Shari’ah to remain relevant for such a long period of time requires more analysis.

先知穆罕默德所提供的领导与方法之所以始终具有现实意义并持续发挥影响，原因只有一个简单的事实：穆斯林视穆罕默德为接受安拉启示的人。相信穆罕默德是安拉的使者，与相信安拉为独一的主，在穆斯林看来是同等重要的。因此，当穆斯林着手记录穆罕默德的生平时，他们明白自己是在编纂除《古兰经》之外的另一种启示来源。早期穆斯林专门制定了一套全新的方法来整理先知ﷺ的言论、行为与德行，这绝非偶然。

The leadership and methodology provided by Prophet Mohammad remained relevant and influential for one simple reason. Mohammad was perceived by Muslims as one who receives revelation from Allah. The belief in Mohammad as a messenger from Allah was tantamount to the belief in Allah as a god. So when the Muslims set out to document Mohammad’s life, they knew that they were compiling another source for the revelation in addition to the Quran. It is not a coincidence that early Muslims formulated a whole new methodology for compiling the statements, the actions, and behavior of the Prophet (PBUH).

穆斯林学者创建了一种类似人物信息档案的知识数据库,他们在其中收集了每一位与先知有过直接或间接接触之人的所有可能细节。这被视为鉴别归于先知名下的任何言论所必需。在此过程中,布哈里、穆斯林、奈萨伊、提尔米兹和艾布·达乌德等穆斯林学者成功地筛除了数千条伪托于穆罕默德ﷺ的圣训。对穆斯林而言,穆罕默德ﷺ的生平和所言所行是信仰的组成部分。《古兰经》在多处证实了这一点。在一处经文中,它将爱真主与追随穆罕默德ﷺ直接联系起来。在另一处经文中,《古兰经》要求穆斯林接受并遵从真主的使者所给予他们的一切。37

Muslim scholars invented what amounts to a profiling knowledge database in which they collected all possible details about each and every one who has been in direct or indirect contact with the Prophet. This was deemed necessary to authenticate any piece that was attributed to the Prophet. In the process, the Muslim scholars like Bukhari, Muslim, Nisa’i, Tirmidhi, and Abu Dawoud managed to filter out thousands of references falsely attributed to Prophet Mohammad (PBUH). To the Muslims, the life and products of Prophet Mohammad were part of the creed. The Quran confirmed this fact in several places. In one location, it made a direct link between loving Allah and following Mohammad.36 In another place, the Quran asked the Muslims to take and accept everything that the Messenger of Allah provided to them.37

在推进其使命的广泛传播过程中,先知穆罕默德ﷺ采用了既具体又切实可行的策略、战术和计划。他在制定和实施这些计划时,从不依赖迷信或超自然的力量。在他宣讲胜利最终由真主赐予的同时,他坚持认为,一切准备和预防措施都必须由人们亲自去落实。换言之,他明确指出,使命的成败取决于承担这一使命之人的投入程度、奉献精神和牺牲精神。仅凭理念、观念、规则、制度和价值观的公正、公平与崇高,并不足以使伊斯兰的信息兴起并繁荣。一群信奉这些理念及其制度的人的存在,与理念本身的正确性同样不可或缺。

In pursuing the prevalence of his mission, Prophet Mohammad assumed strategies, tactics, and plans which are both tangible and practical. He never relied on superstitious or supernatural forces in sketching or implementing the plans. At the time when he preached that victory is ultimately provided by god, he insisted that all preparations and precautions need to be carried out by the people. In other words, he made it clear that the success or failure of the mission depends on the degree of commitment, devotion, and sacrifice of the people who carry the mission. The fact that the ideas, concepts, rules, regulations, and values are just, fair, and supreme do not suffice for the message of Islam to rise and prosper. The existence of a group of people who believe in the ideas and its systems is as essential as the correctness of the ideas themselves.

《古兰经》审慎地划清了先知的个人品格与神圣启示之间的界限，着重强调的是神圣启示。《古兰经》多处告诫先知本人，要严格遵守所启示的律法。38 在《筵席章》（第5章第49节）中，《古兰经》作出如下约束：“你应当据安拉所启示的来判决他们之间的争端（穆罕默德ﷺ），不要顺从他们的私欲，你应当谨防他们，免得他们使你偏离安拉所降示你的某些经训。”要点在于，伊斯兰信条毫无疑问地确立了：先知只是一个蒙受安拉启示的人，穆斯林只有遵从使者，才是在敬拜真主。因此，只要这一信条依然活在信士的心智与灵魂之中，先知穆罕默德ﷺ的影响便会持续存在并发挥作用。

The Quran carefully drew the line between the personality of the Prophet and the divine revelation. The emphasis was on the divine revelation. In numerous locations, the Quran warned the Prophet himself to keep a strict observation of the revealed code.38 In Surah Al-Maidah (chapter 5, verse 49), the Quran makes the following restriction “And so judge ( O Muhammad) among them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allah has sent down to you.” The point is that the Islamic creed left no doubt that the Prophet was but a man who receives revelation from Allah, and that the Muslims will only be worshiping god when they follow the Messenger. Then as long as the creed remains alive in the minds and hearts of the believers, the impact of Prophet Mohammad remains alive and active.

同样地,《古兰经》在颁布行为准则时,是与信条本身相结合的。《古兰经》并非只是要求信士行善或戒恶,而是强调行为与命令背后的神圣根源之间的联系。例如,当《古兰经》颁布禁止饮酒的律例时,它将这一律例置于一系列其他至高价值之中。在《筵席章》(第5章第90节)中说:"信道的人们啊!饮酒、赌博、拜石和求签,只是恶魔的玷污,故你们应当远离它,以便你们成功。"请注意,这节经文以"信道的人们啊!"开头,提醒听众他们的信仰,这对于他们遵从命令十分重要。随后,它将被禁止的行为,例如饮酒,与恶魔(Shaitan)的行为联系起来。这节经文降示之后,穆斯林便将先前储存的所有酒全部倒掉,以至麦地那的街道上流淌着酒水。

By the same token, when the Quran revealed code of conduct, it did so in conjunction with the creed itself. The Quran did not simply ask the believers to do a good deed or to refrain from doing an evil deed. Rather it emphasized the link between the action and the divine source that stands behind the command of the action. For example, when the Quran revealed a rule regarding the prohibition of alcoholic drink, it wrapped the rule within a set of other supreme values. In Surah Al-Maidah (chapter 5, verse 90) it says, “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (forms of lottery) are an abomination of Shaitân’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” Note how the verse begins with an address “O you who believe!” reminding the audience of their belief, which is important for their compliance with the command. Then it links the prohibited acts, e.g., alcoholic drinks, to the acts of the devil (Shaitan). When this verse was revealed, the Muslims dumped all the wine they had previously stored to the extent that the streets of Medina were flooded with wine.

当《古兰经》要求信士把钱财施舍给贫困者时，它采用了一种能激发慷慨与乐施之心的措辞。在《黄牛章》（第2章第245节）中，《古兰经》鼓励信士把钱借给同胞，并说这种行为等同于把钱借给安拉。在其他经文中，它也反复说明，安拉要求信士把安拉赐予他们的财富用于施舍。这一点在《铁章》（第57章第7节）中最为明确，经文说：“你们当信仰安拉和他的使者，你们当施舍他所使你们承受的财产。你们中信道而施舍的人，将获得重大的报酬。”这种风格贯穿整部《古兰经》，无论其律例涉及财富、贸易、饮食习惯、婚姻、离婚、战争、和平、家庭关系、道德伦理，还是其他任何问题。

When the Quran requested of the believers to give money to those who are in need, it did so in a style conducive to generosity and munificence. In Surah Al-Baqara (chapter 2, verse 245), the Quran motivates the believers to lend their money to their fellow men saying that this act is equivalent to giving Allah a loan.39 In other places it repeats the fact that Allah requests the believers to expend the wealth that has been provided to them by Allah. This notion is most clear in Surah Al-Hadeed (chapter 29, verse 7), which states, “Believe in Allah and His Messenger and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allah’s Way), theirs will be a great reward.” This style is consistent throughout the Quran, whether the rules are related to wealth, trade, food habits, marriage, divorce, war, peace, family relations, morals, ethics, or any other issue.

伊斯兰教非常重视将最高主权归于创造者安拉，而不是归于源自祂的法律和条例。遵守法律和行为准则，最终是一个人对伊斯兰信仰之信念是否真诚的证明。《古兰经》在第4章（妇女章）第65节中证实了这一结论：“不然，以你的主发誓，他们在争论的事情上，若不以你为裁决者，并且在他们心中不因你的判决而感到不满，全心full接受，他们就不是信士。”这使我们想到一个事实：先知穆罕默德ﷺ作为使者，把他一生中超过65%的时间用于建立和巩固作为信仰与意识形态基础的教义。

The point is that Islam was very keen about maintaining the ultimate sovereignty to Allah the creator rather than to the laws and regulations that come from him. The adherence to the laws and code of conduct is eventually a proof for the sincerity of one’s belief in the creed of Islam. In Surah Al-Nisa’a (chapter 4, verse 65), the Quran confirms this conclusion: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) rule in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” This brings back into play the fact that Prophet Mohammad spent more than 65% of his life span as a prophet building and strengthening the creed as a foundation of faith and the ideology.

伊斯兰教的传播、伊斯兰国家的扩张以及其文明的主导地位，乃是整个穆斯林群体（穆斯林乌玛）恪守并虔诚遵循信仰之理性根基的自然结果。诺亚·费尔德曼通过其研究与分析所观察到的，正是这种对信仰的遵守通过实施沙里亚而得以体现。学者的作用仅在于维系沙里亚律例本身与律例之源——至高的安拉——之间的联系。当人们就任何问题请求伊斯兰的见解时，学者（乌拉玛）并不只是提供一个关于该问题的抽象伊斯兰裁断（如允许、必须、推荐、禁止或不鼓励）。相反，他们会从《古兰经》或《圣训》（先知的言行）的经文中推导出该律例，并连同推导该律例所依据的证据一并传达。如此一来，他们使听众与赋予该律例力量的天启保持联系，并为听众提供遵守该律例的理由。

The spread of Islam, the expansion of the Islamic state, and the dominance of its civilization were a natural consequence of the adherence and devotion of the Muslim community at large (the Muslim Ummah) to the intellectual foundations of the faith. What Noah Feldman observed through his research and analysis is the manifestation of this observance to the creed through the implementation of the Shari’ah. The role of the scholars was merely to sustain the links between the code of Shari’ah itself and the source of the code, i.e., Allah the supreme. When people requested an Islamic opinion on any issue, the scholars (ulama) did not simply provide an abstract Islamic opinion on the particular issue (e.g., allowed, obligated, recommended, banned, or discouraged). Rather, they would derive the rule from given texts in the Quran or the Sunnah (Prophet’s statements and acts). They would pass on the rule together with the evidences used to derive that rule. This way, they kept the audience connected to the divine revelation which gives power to the rule and provides the audience with the reason to adhere to the rule.

这一做法在主要学派所围绕的杰出学者的著作中有详尽的记载。伊玛目艾布·哈尼法、杰尔法尔、沙斐仪、艾哈迈德·本·罕百勒和马立克·本·艾奈斯等著名学者的著作，为此提供了极为有力的证明。每个学派之内都编撰了数以百计的书籍。这些书籍中的每一部，都收录了一系列教法规定，附有所有相关的《古兰经》和圣训经文，以及从这些经文中推导出这些规定所运用的逻辑。

This practice was thoroughly documented in the literature of the prominent scholars around whom the main schools of thought were organized. The famous books of the major scholars Abu Hanifah, Ja’afar, Al-Shafi’i, Ahmad Bin Hanbal, and Malik Bin Anas provide an outstanding proof to this effect. Within each school hundreds of books were composed. Each and every one of these books provides a collection of rules with all relevant texts from the Quran and Sunnah and the logic used to derive the rules from these texts.

自公元623年先知穆罕默德ﷺ所建立的哈里发国家，于1924年3月3日完全终止。伊斯兰教在此后的一千三百年间不断成长、扩张并居于主导地位，此后却失去了在人民经济、政治和社会生活中使其得以实现的载体。废除哈里发国家的决定是在穆斯塔法·凯末尔·阿塔图尔克的主导下，由伊斯坦布尔的国民议会作出的。国家的终结并非衰落的开端，实际上它是一个漫长衰落过程的结果，而这一衰落早在历史上更早的阶段就已开始。

The state of khilafah established by Prophet Mohammad in the year 623 came to a complete halt on March 3, 1924. After thirteen hundred years of growth, expansion, and dominance, Islam lost the instrument responsible for its realization in the economic, political, and social lives of people. The decision to abolish the state of khilafah was taken by the National Assembly in Istanbul under the direction of Mustafa Kemal Atatürk. The termination of the state was not the beginning of the decline; in fact it was a result of a long process of decline which began at a much earlier stage in history.

Noah Feldman在他的著作《伊斯兰国的兴衰》中，将衰落归因于学者在制衡统治者履行实施伊斯兰教沙里亚义务方面的作用日渐削弱。这一过程早在最终崩溃发生的一百多年前就已开始。毫无疑问，学者的作用对沙里亚的延续至关重要。然而，他们的职责是持续地在民众和统治者的心中与思想里重新激发信仰的力量。当国家的法律被汇编成名为《Majillah》的法典时，这些条文被当作抽象的规则呈现，与赋予其力量的神圣根源相剥离。这些条文确实是从伊斯兰的渊源中正确推导出来的，从伊斯兰的角度看，没有人能够质疑其合法性。由于沙里亚的规则与其背后的神圣准则之间相互割裂，民众几乎失去了将信仰与日常生活事务联系起来的意识，或许只剩下日常的礼拜仪式还保留着这种联系。1924年废除哈里发制度的决定出台时，普通民众并未感到他们信仰的根基与伊斯兰的根本正在被连根拔起。

Noah Feldman, in his book The Fall and Rise of the Islamic State, attributes the decline to the diminishing role of the scholars in maintaining a check against the rulers’ obligations to implement the Shari’ah of Islam. This process began more than one hundred years before the final collapse took place. There is no doubt that the role of the scholars is instrumental to the sustainability of the Shari’ah. Their role, however, is to continuously rejuvenate the energy of the creed in the minds and hearts of the people and the rulers alike. When the rules of the state were compiled and coded in a book called the Majillah, they were given as abstract rules stripped off the divine source that gave them power in the first place. The rules were correctly derived from Islamic sources. No one could argue against their legitimacy from an Islamic perspective. Due to the separation between the rules of the Shari’ah and the divine code behind these rules, the public almost lost the connection of their creed to their daily life affairs, except maybe for the daily rituals. When the decision to abort the khilafah came in 1924, the general public did not feel that the base of their Islam and the foundation of their faith were being uprooted.

泰基丁·纳布哈尼是解放党的创立者，他提出了一个

Taqiuddin al-Nabhani, the founder of Hizb ut-Tahrir, makes a 3

在《Concepts of Hizb ut-Tahrir》一书中,他提出了一个颇具说服力的论点,用以解释伊斯兰思想的衰落。40 他认为,伊斯兰民族衰落的主要原因是"穆斯林思维的弱化,使他们无法清楚地理解伊斯兰"。这种弱化表现为民众无法理解国家所实施的法律与信仰根源即信条之间的联系。换言之,他将国家及思想的物质衰落归因于智识和精神上的衰退。 据纳布哈尼所述,这种精神衰退的根源可以追溯到伊斯兰教的第二个世纪,当时穆斯林开始翻译并吸纳希腊、埃及、印度和波斯的哲学。在他看来,阅读和翻译这些哲学本身并无不妥,但若以这些哲学的规范和标准去衡量伊斯兰及其思想,则是危险的,并会带来严重后果。这种做法削弱了伊斯兰思想的神圣本源的重要性,而正是这种神圣本源赋予了伊斯兰思想其合法性、活力和存在的理由。

首先必须明确指出：伊斯兰的衰落、其国家与文明从世界上消失，并非源于伊斯兰根基内部的缺陷与弊病，正如社会主义与资本主义那样。恰恰相反，导致衰落的是背离伊斯兰的根基，而非遵循其原则。对天启的严格遵守，以及对其律法与规定的严格践行，促成并推动了伊斯兰、其国家与文明最初的兴起、扩展与传播。今天驱动第二次复兴的，正是同样的原因与动力。

It should be immediately stated that the decline of Islam and the removal of its state and civilization from the world was not due to internal faults and defects in the foundation of Islam as was the case with socialism and capitalism. On the contrary, it was the departure from the foundation of Islam which led to the decline rather than the compliance with its principles. The close observance of the divine revelation and the strict compliance of its ordinance and rules caused and facilitated the first rise, expansion, and spread of Islam, its state and civilization. It is the same cause and reason that is driving the second rise today.

可以说，当今伊斯兰的兴起既出于必要，也出于教法的命令与义务。自伊斯兰国家覆亡、沙里亚（Shari'ah）被废除以来，穆斯林占多数的国家中的穆斯林经历了有史以来最糟糕的一些境况。穆斯林土地的地缘政治分布极不均衡、参差不齐，这一点在国家构成上表现得十分明显：一方面是人口不足五十万、却拥有极其庞大财富的小国；另一方面是人口超过一亿、却极度贫困的大国。例如，科威特的科威特公民不足一百万人，国内生产总值却超过1400亿美元。埃及则相反，人口超过八千四百万，国内生产总值为1650亿美元。如此巨大的财富差距造成了难以忍受的境况，促使人们强烈呼吁穆斯林土地的整合，以及将穆斯林统一于一个国家之下。起初，统一的呼声由阿拉伯泛民族主义所推动。在阿拉伯民族主义者屡遭挫折之后，阿拉伯土地与国家整合的呼声又由伊斯兰的倡导者继续推进。43

It can be argued the rise of Islam today is caused by necessity as well as ordinance and obligation. Since the collapse of the Islamic state and the removal of the Shari’ah, the Muslims in Muslim-majority countries have experienced some of the worst conditions ever. The geopolitical distribution of the Muslim lands shows a great disparity and irregularity. This is evident in the composition of small states with less than a half million population but with extremely large wealth and very large states with more than one hundred million extremely poor people. Kuwait, for example, has less than one million Kuwaiti nationals with more than $140 billion GDP. Egypt, on the other hand, has a population of more than eighty-four millions and a GDP of $165 billion. This huge disparity in wealth created unbearable conditions which have promoted serious calls for the integration of Muslim lands and the unification of Muslims under one state. Initially, the unification calls were prompted by Arab pan nationalism.42 After several setbacks experienced by Arab nationalists, the call for the integration of Arab lands and states was carried forward by Islamic advocates.43

工业革命是二十世纪的一大显著特征,但它似乎错过了大多数伊斯兰之地和穆斯林。奥斯曼伊斯兰国在覆灭之前,在制造能力和工业基础设施方面仍可与欧洲比肩。1924年其覆灭之后,发明、工业增长与制造业的车轮戛然而止。在我居住地附近,靠近雅尔穆克河与约旦河交汇之处,有一个令人惊叹的迹象,见证了奥斯曼伊斯兰国覆灭之后的停滞。一座铁路桥是奥斯曼人在十九世纪末修建的,后来在第一次世界大战期间被英国人摧毁,至今从未修复;它如同见证,诉说着过去一百年工业基础设施是如何陷入停滞的。除了轻型加工业以及石油天然气生产行业之外,大多数穆斯林国家几乎没有任何重要的重工业。

The industrial revolution which was a distinctive feature of the twentieth century seemed to have missed the majority of the lands of Islam and Muslims. The Ottoman Islamic state before its collapse was shouldering Europe in manufacturing capabilities and industrial infrastructure. After its collapse in 1924, the wheel of inventions, industrial growth, and manufacturing came to a terminal halt. Not far a way from where I live close to the point where the river Yarmouk and river Jordan meet, there is an astonishing sign of the freeze experienced after the collapse of the Islamic Ottoman state. A railroad bridge which was built at the end of the nineteenth century by the Ottomans and then destroyed by the British during World War I has never been repaired; it stands as a witness on how the industrial infrastructure froze for the past one hundred years. Aside from light transformational and oil-gas production industries, the majority of Muslim countries are almost vacant of any significant heavy industry.

腐败感知指数(CPI)衡量的是"滥用受托权力谋取私利"的情况。44 除四个国家外,阿拉伯国家和穆斯林国家在1至10分的量表上得分均低于5分,表明腐败程度较高。全球得分低于或等于3分的国家中,37.5%是阿拉伯国家或穆斯林国家。腐败状况已影响到这些国家生活的方方面面,并成为政权和制度变革的推动力。

The corruption perception index (CPI) measures the “abuse of entrusted power for private gain.”44 Except for four states, the Arab and Muslim states scored less than 5 on a scale from 1 to 10, indicating a high level of corruption. The 37.5% of the states worldwide which had score less than or equal to 3 are either Arab or Muslim states. Corruption conditions have impacted all aspects of life in these countries and have become a driving force for regime and system changes.

在衰落之前，安达卢斯、巴格达和开罗的伊斯兰学校和大学在世界上名列前茅，是知识与启蒙的源泉。英国历史学家约翰·达文波特爵士（Sir John Davenport）记载，英国国王乔治二世曾致信安达卢斯的哈里发，要求他接收一个来自英格兰的代表团进入伊斯兰大学学习。45 自伊斯兰文明衰落以来，伊斯兰世界的大学已经落后。图30显示了世界各地大学的排名。在全球前200所大学中，只有一所阿拉伯大学；在前500所中有两所；在前1000所中只有四所。根据计算得出的高等教育记分表，所有穆斯林国家和阿拉伯国家的高等教育得分都落后，其中富油的沙特阿拉伯以38%领先！在更广泛的穆斯林世界中，土耳其有一所大学进入前500名，伊朗有一所进入世界前1000所学校。鉴于高等教育方面如此令人痛心和沮丧的数字，如前文所述，工业领域出现同样的衰退也就不足为奇了。

Before the decline, Islamic schools and universities in Andalusia, Baghdad, and Cairo ranked top in the world and were the source of knowledge and enlightenment. British historian Sir John Davenport reports on a letter sent by King George II of Britain to the caliph in Andalusia asking him to enroll a delegation from England into Islamic universities.45 Since the decline of the Islamic civilizations, the universities in the Islamic world have fallen behind. Figure 30 shows the ranking of universities around the world. There is only one Arab university within the top 200 universities in the world, two among the 500 top universities, and only four among the top 1,000 universities. Based on a calculated higher education scoreboard, all Muslim and Arab countries lag behind in their higher education score with Saudi Arabia, the oil-rich country leading the score with 38%! In the wider scope of the Muslim world, Turkey has one university among the top 500 and Iran has one in the top 1,000 schools in the world. Given these devastating and demoralizing figures in higher education, it is only natural to expect a parallel decline in the industrial sector as discussed earlier.

在政治层面的衰落中,最令人震惊的结果或许是,在英国三十年的殖民统治之后,以色列犹太人占领了巴勒斯坦。1948年,在英国军队撤离之后,埃及、约旦、叙利亚和黎巴嫩的军队未能控制巴勒斯坦。

Perhaps the most shocking outcome of the decline at the political level was the occupation of Palestine by Israeli Jewish people following thirty years of colonial rule by the British. In 1948, armies of Egypt, Jordan, Syria, and Lebanon were unable to take control of Palestine after the withdrawal of British soldiers.

这是穆斯林世界地缘政治体系彻底崩溃的结果，而这一崩溃发生在伊斯兰国家及其制度被废除之后。不到二十年后（1967年），同样这些国家又遭到以色列军队的另一次惨败，并在战争中失去了更多土地。无论是在外交、政治还是军事层面，阿拉伯国家和穆斯林国家在解决巴勒斯坦冲突方面都未能取得任何合理的成功。与此同时，克什米尔、厄立特里亚、波斯尼亚、科索沃和阿塞拜疆等地又相继出现了其他地缘政治问题。

This was a result of total collapse of the geopolitical system of the Muslim world after the removal of the Islamic state and its systems. Less than twenty years later (in 1967), the same countries suffered another defeat by the Israeli forces and lost more land in the war. Whether it is in the diplomatic, political, or military fronts, the Arab and Muslim countries could not achieve any reasonable success in resolving the conflict in Palestine. Other geopolitical problems surged in Kashmir, Eritrea, Bosnia, Kosovo, and Azerbaijan.

穆斯林国家之间的内部战争，尽管伊斯兰教明令禁止穆斯林之间相互争斗，却已夺走了数以百万计的生命。其中最惨烈、最令人震惊的，是伊朗与伊拉克之间的战争，历时近十年（1980年至1989年），双方伤亡超过一百万人。二十世纪六十年代初，也门、沙特阿拉伯和埃及之间爆发了一场血腥的内战。巴基斯坦与孟加拉国曾经历多次战争，之后孟加拉国才从巴基斯坦独立出去。1991年，伊拉克入侵科威特，战争的后果持续蔓延，直至伊拉克本身also沦为美国占领的受害者。在土耳其、伊拉克和伊朗的边境地区，穆斯林库尔德人与土耳其和伊拉克的穆斯林之间的战争已持续数十年。穆斯林在团结、完整和安全方面的衰落所付出的代价，令人触目惊心。

Internal wars between Muslim countries, despite the strong prohibition of fight among Muslims, have consumed millions of lives. Among the most overwhelming and shocking was the war between Iran and Iraq, which lasted for almost ten years (1980-1989) and consumed more than one million casualties on both sides. Yemen, Saudi Arabia, and Egypt fought a bloody civil war in the early 1960s. Pakistan and Bangladesh fought several wars before Bangladesh broke away from Pakistan. Iraq invaded Kuwait in 1991, and the consequences of the war ensued until Iraq itself became a victim of occupation by the USA. Along the boarders of Turkey, Iraq, and Iran, a war has been going on for decades between Muslim Kurds and Muslims from Turkey and Iraq. The toll of the decline on the unity, integrity, and security of Muslims has been more than shocking.

政治腐败、财富分配严重不均、缺乏工业基础设施、教育落后、极度贫困、外国占领以及健康水平低下，使普通民众与政治领导层之间形成了深刻的对立。穆斯林世界的政治领导层几乎无一例外，都依靠残暴的警察力量并借助外国情报机构和后盾来维持对权力和权威的掌控。普通民众与当局之间的关系显得异常敌对。每年的人权报告便可说明这一点，其中披露了关于酷刑、监禁、制裁、无罪名拘押，以及在某些情况下对政治犯实施大规模杀害的骇人听闻的事例。46

Political corruption, wide disparity of wealth distribution, lack of industrial infrastructure, education backwardness, steep poverty, occupation, and low health standards created a deep polarization between the general public and the political leadership. Almost without exception, the political leadership in the Muslim world maintains a grip on power and authority using brutal police force supported by foreign intelligence and backup. The relationship between the general population and the authorities had been remarkably hostile. This can be seen from the annual human rights reports, which reveal horrible stories about torture, imprisonment, sanctions, detention without charges, and in some cases mass murder of political prisoners.46

当先知穆罕默德(PBUH)于公元632年迁往麦地那时,他建立了一个伊斯兰国家和伊斯兰社会,其结构、根基和支柱都源自纯正的天启启示。《古兰经》屡次警告他,要遵循主的命令,保持正道。在《古兰经》第42章(协商章)第15节中,经文对穆罕默德发出这样的号召:“故你当向此教进行宣传,并当如受命那样坚守正道,不要顺从他们的私欲,你应当说:我信仰真主所降示的任何经典,我奉命在你们中间主持公道。”在这样的命令之下,先知不可能建立一个带有民族主义或种族排他色彩的国家,也不可能建立一个给予阿拉伯人、富人或特权精英特殊优待的社会。他所建立的国家和社会,唯一的特征就是伊斯兰。在他的国家中,唯一存在的主权就是伊斯兰的主权。这一特质赋予了那个最初的国家足够的力量与活力,使其得以存续数个世纪。即使衰落的种子已经显现,国家也又经历了数百年才最终崩溃。

When Prophet Mohammad (PBUH) migrated to Medina in the year 632, he built an Islamic state and an Islamic society, with a structure, foundation, and pillars derived from the pure divine revelation. He was warned time and again in the Quran to keep a straight path as ordered by his Lord. In Surah Al-Shura (chapter 42, verse 15), the Quran directs this call to Mohammad, “So unto this religion of Islam invite people; and stand firm on all that is ordained by Allah as you are commanded; and follow not their desires but say: I believe in whatsoever Book Allah has sent down, and I am commanded to do justice among you.” With this type of order, the Prophet could not have built a state with nationalistic or cannibalistic flavor. He could not have built a society with specific favors to Arabs, or rich men, or special elites. The only characteristic of the sate and the society he built was Islamic. The only sovereignty that existed in his state was that of Islam. This character gave that initial state enough power and energy to survive for nanny centuries. Even when the seeds of decline hit the state, it took hundreds of years before it collapsed.

值得注意的是，先知穆罕默德ﷺ曾有一段预言，描述了伊斯兰统治的各个阶段。ﷺ

It is interesting to note that in one of the prophecies of Prophet Mohammad (PBUH) he described the stages of the Islamic reign. He 54

他把第一个阶段描述为先知与仁慈的阶段，历史学家一致认为，这一时期先知ﷺ担任统治者，随后是四位正统哈里发。接着，他描述了一个由王朝统治伊斯兰国家的阶段。第三个阶段是独裁统治的阶段，伊斯兰的律法被武力废除，统治者同样凭借武力夺取权位。随后，先知ﷺ描述了最后一个阶段，即伊斯兰重新崛起，他将这一阶段称为“遵循先知之道的哈里发制度”。 有鉴于此，不难看出，过去几十年间出现的各种伊斯兰模式，与先知ﷺ所描述的相比，只能算是半成品。其中第一个模式是伊朗伊斯兰共和国。尽管伊朗人成功发动了一场大规模革命，但最终建立起来的伊斯兰国家带有什叶派的教派特征和伊朗民族主义的特点。当地的规章和法律大多是伊斯兰的，但整个社会和国家的总体特质依然带有伊朗的特殊性，并且属于什叶派的思想体系。

described the first stage to be the stage of prophethood and mercy, which historians agree that it was the period during which the Prophet was the ruler and then followed by the four guided caliphs. Then he describes a stage of dynasties reigning over the Islamic state. The third stage is the state of dictatorship, where the rules of Islam are abrogated by force and the rulers gain their positions by force as well. Then the Prophet described a final stage where Islam rises again and he describes this stage as “Khilafah following the model of prophethood.” Having said that, it is not difficult to see that the Islamic models which have emerged in the last few decades are but semi-models compared to what the Prophet had described. The first of these models was the Islamic Republic of Iran. Although the Iranians succeeded in staging a massive revolution, they ended up building an Islamic state with sectarian Shi’a and nationalist Iranian characteristics. The local rules and laws are mostly Islamic, but the overall character of the society and the state remains particular to Iran and to the Shi’a school of thought.