因此,在哈里发国首都煽动民族主义倾向和爱国沙文主义的手段结出了果实,欧洲国家,尤其是英国和法国,取得了巨大成功,给伊斯兰国予以了可怕而毁灭性的打击。然而,欧洲国家,尤其是英国,并没有局限于这一手段,尽管它邪恶且结果骇人。因为自16世纪起,他们对伊斯兰采取了另一种手段。这源于他们灵魂中潜藏的敌意,以及侵蚀其内心的、针对伊斯兰及伊斯兰思想与律例的怨恨。因此,在这一手段之外,他们还采用另一种手段来打击伊斯兰的阿017aqaid(信条)。

Therefore, the styles of evoking the nationalist tendency and patriotic chauvinism in the capital of the Khilafah bore fruit and the European countries, especially Britain and France, achieved a great success in dealing the Islamic State a horrific and devastating blow. However, the European countries and Britain in particular did not restrict themselves to this style, despite its wickedness and its horrific results. For since the 16th century they adopted another style against Islam. This was due to the animosity simmering in their souls and the grudge eroding their hearts against Islam and against the thoughts and rules of Islam. Hence, alongside this style, they used to proceed with another style to hit the Islamic Aqa’id (doctrines)

……伊斯兰立法。伊斯坦布尔和贝鲁特是异教徒选定作为基地的两个主要中心，他们还企图把开罗也变成另一个中心。至于贝鲁特的中心，为它所设计的计划旨在产生长远的影响，即培养出敌视伊斯兰的青年，并影响普通穆斯林的思想。他们以传教侵略和以科学为幌子的文化侵略来推进这一计划，并为此投入了巨额经费。因此，他们设立了传教委员会，其中大多数是英国、法国和美国的委员会。他们还通过教会和传教士进行文化侵略，以争取基督教公民站到他们一边，并使穆斯林对其宗教产生怀疑，动摇他们的信仰。

and the Islamic legislation. Istanbul and Beirut were the two main centres taken up by the Kuffar as their base and they also attempted to turn Cairo into another centre. As for the Beirut centre, the plan designed for it was meant to have a long term effect by graduating the youth who would be hostile to Islam and by affecting the thoughts of the common Muslims. They proceeded with this plan by way of missionary invasion and cultural invasion under the guise of science and they dedicated for this huge expenditures. Hence, they established missionary Committees, most of which were British, French and American Committees. They also proceeded with the cultural invasion via the missions and the missionaries in order to win over the Christian citizens to their side and to raise the doubts of the Muslims about their Deen and to shake their Aqeedah.

在本世纪末，异教徒在马耳他建立了一个大型传教中心，并以此为基地，对伊斯兰国家展开传教和文化入侵。传教力量正是从那里被派遣出去的。他们在马耳他定居了一段时间，但很快便意识到需要扩大其活动范围。于是，他们在1625年迁往黎凡特（沙姆地区）。

The disbelievers established at the end of the century a large missionary centre in Malta which they used as a base for their missionary and cultural invasion of the Islamic lands. It is from there that missionary forces used to be despatched. They settled in Malta for a while but soon they sensed the need to expand their activity. Hence they moved to Al-Sham in 1625

……并试图建立传教运动。然而,他们的活动范围有限,除了设立了几所小学校和出版了一些宗教书籍外,并无更大进展。他们承受了极大的苦难,包括来自各方的迫害、拒绝和敌意,无论是穆斯林还是基督徒。尽管如此,他们坚持下来,直到1773年,耶稣会的传教委员会被废除,其机构也被关闭,只有一些较弱的传教委员会得以留存,例如"阿扎里因"传教士委员会。

and attempted to establish missionary movements. However, their activity was limited and did not extend beyond establishing a few small schools and publishing some religious books. They endured a great deal of suffering, ranging from persecution, rejection and hostility from everyone, both Muslims and Christians. However, they persevered until 1773, whereafter the missionary Committees of the Jesuits were abolished and their institutions shut down, except for some of the weaker missionary Committees such as the Committee of the "Azariyyin" missionaries.

尽管设有传教委员会，传教士的影响力日渐衰落，其活动也仅限于马耳他。然而，1820年，他们重新开展活动，并在贝鲁特设立了第一个传教中心。他们的主要精力放在宗教传教工作和宗教文化上，对教育的关注则是有限的。

Despite the presence of the missionary Committees, the effect of the missionaries withered and their activity was confined to Malta. However, in 1820, they renewed their activity and they established the first missionary centre in Beirut. Their main attention was devoted to religious missionary work and religious culture, and their concern with education was partial.

1834年,传教远征队遍及整个沙姆地区。这得益于易卜拉欣帕夏的鼓励,他在传教士面前广泛开放了这一地区,对他们怀有同情并在法国的影响和指示下予以支持。当时他已占领沙姆地区:巴勒斯坦、黎巴嫩和叙利亚。因此,传教士受到易卜拉欣帕夏政府的热情接待和欢迎,其活动也随之加剧。

In 1834, the missionary expeditions spread throughout the whole of Al- Sham. This was due to the encouragement of Ibrahim Pasha, his opening of the area widely before the missionaries, his sympathy towards them and his support for them under the influence and the instructions of the French. By that time he had occupied Al-Sham : Palestine, Lebanon and Syria. Hence, the missionaries were warmly greeted and welcomed by the government of Ibrahim Pasha and consequently their activity intensified.

因此,在黎巴嫩的阿因图拉村开办了一所学院,美国传教团也将其印刷机迁至贝鲁特,以便印制和出版书籍。那位臭名昭著的美国传教士伊莱·史密斯变得异常活跃。他曾在马耳他担任志愿者,并负责监管传教团的印刷机构。1827年他来到贝鲁特,但对穆斯林心怀恐惧,并且对工作成效不佳感到厌倦。

Consequently, a college was opened in the village of Ainturah in Lebanon and the American mission transferred its press to Beirut in order to print and publish books. The infamous American missionary Eli Smith became remarkably active. He had been working in Malta as a volunteer and used to supervise the mission’s press. He came to Beirut in 1827 but became terrified of the Muslims and weary of the lack of productivity.

他无法再忍受时便前往马耳他。随后,1834年,当贝鲁特在穆罕默德·阿里及其子易卜拉欣的影响下归入法国的势力范围时,他又返回了贝鲁特。这位传教士与妻子开办了一所女子学校,此后他的工作范围不断扩大。因此,他将一生奉献给了贝鲁特,尤其是在沙姆地区的工作。通过这一切努力,这些工作有力地推动了传教运动的兴起。

He went to Malta when he could no longer bear it. He then returned to Beirut in 1834 when it came under French influence thanks to Muhammad Ali and his son Ibrahim. The missionary and his wife opened a female school, then his scope widened. Hence he dedicated his life to working in Beirut in particular and in Al-Sham in general. In this way, all these efforts helped to kick-start the missionary movement.

易卜拉欣帕夏在叙利亚推行教育课程的举措，此前已在埃及实施，且其课程源自法国的教育体系。这为那些传教士提供了契机，使他们依照异教徒的计划，从传教的角度参与教育运动。随后，这一参与又扩展到了出版运动。因此，传教运动变得活跃起来，并以显著的方式参与到教育运动之中。

The initiative undertaken by Ibrahim Pasha to implement the education curriculum in Syria and which was already applied in Egypt, had been adopted from the French education curriculum. This served as an opportunity for those missionaries, to contribute to the educational movement from a missionary viewpoint, according to what the Kuffar had planned. It then widened to include the press movement. Hence, the missionary movement became active and participated in the educational movement in a conspicuous manner.

当易卜拉欣帕夏于1840年撤出沙姆地区后,沙姆各地陷入动荡、混乱与骚乱,西方的使者,尤其是传教士,利用奥斯曼国家对当地影响力的缺失,在民众之间煽动纷争。于是,1860年的大屠杀发生了。这些大屠杀之后,西方国家进行干涉,派遣战舰驶向沙姆海岸。法国在贝鲁特登陆了一支陆军,这增强了传教士的影响力,并巩固了他们的地位。法国人积极创办学校和学院,耶稣会也开设了他们的学校和学院,其中包括被称为圣约瑟夫耶稣会大学的耶稣会学院。1866年,美国人开办了新教学院,即今天的贝鲁特美国大学。这所大学被视为伊斯兰土地上最可怕的库夫尔(Kufr)机构,因为它对伊斯兰思想和穆斯林发动了最猛烈的攻击,并成功地使成千上万的穆斯林青年转向了库夫尔的思想。

When Ibrahim Pasha withdrew from Al-Sham in 1840 unrest, chaos and disturbance spread in Al-Sham and the Western emissaries, especially the missionaries took advantage of the Ottoman State’s lack of influence to flare up strife among the population. Hence, the massacres of 1860 took place. In the wake of these massacres, the Western countries intervened and dispatched their warships to the coasts of Al-Sham. France disembarked a land force in Beirut and this increased the influence of the missionaries and strengthened their hand. The French became active in establishing schools and colleges and the Jesuits opened their schools and colleges, among which were the Jesuit College known as the “St Joseph Jesuit University” and in 1866, the Americans opened the Protestant College known today as the American University of Beirut. This university is considered to be the most horrific Kufr institution in the Islamic lands, for it has launched the fiercest campaigns against the Islamic thoughts and against the Muslims and has managed to shift the allegiance of thousands of Muslim youth towards the Kufr thoughts.

对传教和文化入侵的关注并不仅限于美国、法国和英国,而是几乎笼罩了大多数非信仰国家,例如沙皇俄国,它也派遣了大批传教团。一支普鲁士的使团也来到了该国,由卡罗特修女组成,她们与其他传教团一道,在对抗伊斯兰的行动中发挥了作用。尽管各传教团及其他西方使者在政治观点上存在分歧,但就其政治手段和利益而言,他们在目标上是一致的。 这一目标是:在东方灌输西方文化,在穆斯林中确立"政教分离"的信条,使穆斯林对自己的宗教产生怀疑,煽动他们怨恨和轻视自己的历史,并颂扬西方及其文化。所有这些都带着对伊斯兰和穆斯林的深刻仇恨与蔑视。

The attention given to missionary and cultural invasions was not solely confined to America, France and Britain - it rather engulfed most of the disbelieving countries, such as Tsarist Russia, who dispatched a host of missionary expeditions. A Prussian expedition also arrived in the country, being formed of Karodt nuns who played their part alongside the other missionary expeditions in combating Islam. Despite the difference in political viewpoints amongst the missionary expeditions and the other Western emissaries, as far as their political approach and their interests were concerned, they were of one accord about the objective.This was to inspire the Western culture in the east, establish the Aqeedah of separating the Deen from the state as an Aqeedah for the Muslims, arouse in the Muslims suspicions about their Deen, and to incite them to resent and to scorn their history and to glorify the West and its culture. All of this was with deep hatred and disdain for Islam and Muslims.

除了学校和学院之外,他们还发起了一场运动,旨在引导人们转向阿拉伯语,借此使人们远离伊斯兰教,转而信奉他们所谓的阿拉伯主义。这场运动的旗帜由基督徒高举,尽管他们并不理解阿拉伯语,因为他们无法体会《古兰经》的雄辩之美。因此,马龙派教徒(其中大多数人受雇于传教活动)开始讨论复兴古代文学、恢复古典阿拉伯语旧有特色的问题。其中包括纳西夫·亚齐吉和路易斯·谢赫神父。于是,马龙派教徒主导了阿拉伯民族主义运动,并鼓励人们接受这一主张。他们还主导了推广阿拉伯语的运动,并鼓励人们专注于此。此外,载有西方思想的书籍和出版物开始涌现,一股倾向阿拉伯人、阿拉伯主义和阿拉伯语的强大浪潮席卷该地区,同时人们对伊斯兰教及其思想的排斥日益加剧。因此,贝鲁特中心给予了