1924年伊斯兰统治的终结，催生了许多人为建立的穆斯林国家，它们以民族主义作为存在的基础。然而，这些国家与其缔造者为摆脱奥斯曼哈里发而奋力争取的“独立”相去甚远。事实上，西方所许诺的独立纯属谎言，实际上是一个穆斯林落入其中的恶毒陷阱。西方的真正意图是在文化上殖民穆斯林世界，但当伊斯兰国家进入他们的爪牙范围时，他们便不再满足于别的，而是转向对穆斯林土地的武力入侵。第一次世界大战后，他们将此写入国际联盟第22条：“原属土耳其帝国的某些社群已发展到这样一个阶段：在其能够自立之前，可暂时承认其作为独立民族的存在，但须由一个受托国提供行政上的建议和援助。”11

The end of Islamic rule in 1924 created many artificial Muslim states that used nationalism as the basis for their existence. However, these states were far from the ‘independence’ that their creators fought for against the ‘Uthmani Khilafah. Indeed, the promises of independence by the West were outright lies and in reality, it was a vicious trap that the Muslim fell in. The real intent of the West was to colonise the Muslim world culturally, but when the Islamic State came within the reach of their claws, they settled for nothing less than the physical invasion of Muslim Land. This they enshrined in Article 22 of the League of Nations after the 1st World War, “Certain communities formerly belonging to the Turkish Empire have reached a stage of their development where their existence as independent nations can be provisionally recognised subject to the rendering of administrative advice and assistance by a mandatory, until such time as they are able to stand alone.”11

自然，新成立的民族主义国家不得不接受这些“行政建议”，而在英国和法国看来，这实际上就是入侵。英国接管了伊拉克、巴勒斯坦和外约旦，法国则接管了叙利亚和黎巴嫩。谢里夫侯赛因所谓的“独立阿拉伯国家”，即汉志王国，其残余部分于1925年并入今天的沙特阿拉伯。

Naturally, the ‘administrative advice’ had to be taken by the newly formed nationalistic states, which according to Britain and France meant nothing short of invasion. Britain took over Iraq, Palestine and Transjordan, while France took Syria and Lebanon. All that was left of Sharif Hussain’s ‘independent Arab state’, known as the Kingdom of Hijaz, was absorbed into what is now Saudi Arabia in 1925.

由此可见,尽管穆斯林世界建立了许多民族主义国家,穆斯林仍然落后于世界其他地区。虽然穆斯林国家不再是西方的殖民地,但我们所遭受的停滞如此严重,以至于我们在经济上实际沦为西方的经济奴隶,而这种状况要糟糕得多。自那以后,人们曾多次尝试复兴穆斯林,但没有一次取得成功。

It can be seen, therefore, that despite the creation of many nationalistic states in the Muslim world, Muslims still lag behind rest of world. Although Muslim countries are no loner colonies of the West, the stagnation that we have suffered is so severe that we have literally become economic slaves to the West, which is far worse. Attempts have been made since then to revive the Muslims but none of them have succeeded.

民族主义在穆斯林世界留下了一连串的失败痕迹。以下列举一些试图以民族主义复兴穆斯林的失败尝试。

Nationalism has left a trail of failure in the Muslim world. Some examples of failed attempts to revive the Muslims based on nationalism are presented below.

埃及 加迈勒·阿卜杜勒·纳赛尔是这种失败的典型例子。纳赛尔于1954年掌权，并开始宣扬他对埃及的构想。在其著作《革命的哲学》中，他概述了埃及的三大主要角色：阿拉伯世界的领袖、穆斯林世界的领袖，以及争取独立的非洲黑人国家的领袖。

Egypt Gamal Abdul Nasser of Egypt is a classical example of such failure. Nasser came to power in 1954 and began to propagate his vision for Egypt. In his book The Philosophy of Revolution he outlines the three main roles of Egypt as the leader of the Arab world, the Muslim world and of the black African nations struggling for independence.

纳赛尔实现阿拉伯人团结的希望,主要寄托于阿拉伯民族主义。他设想,阿拉伯人仅仅因为拥有共同的语言、服饰和历史,就会团结起来。然而,纳赛尔确实成功地将阿拉伯民族主义激发到了前所未有的程度。1956年苏伊士运河的国有化,以及1958年埃及与叙利亚合并组成阿拉伯联合共和国,使中东两个最具战略地位的国家走到一起,进一步推动了他所倡导的"阿拉伯主义"。

Nasser’s hope of uniting the Arabs primarily hinged around Arab nationalism. He imagined that the Arabs would unite simply because they had a common language, dress and history. However, Nasser did manage to arouse Arab nationalism to the extent never seen before. The nationalisation of the Suez Canal in 1956 and the merger between Egypt and Syria in 1958 to create the United Arab Republic, bringing together two of the most strategic countries in the Middle East, further boosted his call of ‘Arabism’.

然而，与“阿拉伯主义”的号召相伴而来的，还有一系列鲁莽的社会主义经济政策，它们使这个国家陷入瘫痪。此外，正如乌玛后来所认识到的，纳赛尔不过是英美两国在中东角逐中的一枚棋子。

The call for ‘Arabism’, however, was also accompanied by reckless socialist economic policies that crippled the country. Also, as the Ummah learnt later, Nasser was nothing more than a pawn in the struggle between Britain and America in the Middle East.

尽管纳赛尔公开得到前苏联的支持，但实际上他是美国的代理人12。

Although Nasser was seen to be publicly backed by the former Soviet Union, in reality he was an agent of America12.

1961年阿拉伯联合共和国的解体，以及1967年以色列的胜利

The breakup of the United Arab Republic in 1961, and the triumph of Israel in the 1967

在战争中，以色列从埃及夺取了西奈半岛，从叙利亚夺取了戈兰高地，从约旦夺取了约旦河西岸，这一事件终结了纳赛尔的“阿拉伯主义”。这场伟大的民族主义实验就此失败，直至今日，阿拉伯世界仍然分裂为众多国家。

war, when it captured Sinai from Egypt, the Golan Heights from Syria and the West Bank from Jordan, put an end to Nasser’s ‘Arabism’. This great nationalistic experiment had failed and to this day the Arab world is still divided into many states.

土耳其 土耳其作为奥斯曼哈里发的所在地，是深受民族主义影响的国家之一。穆斯塔法·凯末尔试图以民族主义铸造一个国家的构想确实实现了，但并未取得任何实质性的进步。无论是凯末尔的共和人民党过去的民族主义政策，还是世俗的祖国党和如今的社会民主民粹党的政策，都不可能使土耳其重现昔日的辉煌。相反，随着库尔德民族主义扎根，土耳其正逐渐滑向内乱。

Turkey Turkey, being the seat of the ‘Uthmani Khilafah, is one of the countries that was deeply affected by nationalism. The vision of Mustapha Kamal to forge a nation based on nationalism did materialise but it failed to progress in any substantial way. Neither the nationalistic policies of Kamal’s Republican People’s Party in the past, nor those of the secular Motherland Party or the Socialist Democratic Populist Party now, are ever going to return Turkey to its former glory. Instead, Turkey is gradually slipping towards civil strife as Kurdish nationalism takes root.

凯末尔试图以土耳其民族主义为基础进行复兴的努力，使土耳其陷入了孤立的境地。

Kamal’s attempted revival based on Turkish nationalism has left Turkey in the cold.

曾经被尊为世界头号国家——伊斯兰国——首都的地区，如今却沦为了病态的国家，无处容身；欧洲人不接纳它，中东也不接纳它。民族主义除了给土耳其带来屈辱之外一无所获，然而尽管如此，土耳其政府仍然坚持土耳其民族主义。

The area which was once honoured as the capital of the leading state of the world, the Islamic State, has now become the diseased state, left for nowhere; it is not accepted by the Europeans nor by the Middle East. Nationalism has brought nothing but humiliation for Turkey, yet despite this, the Turkish government still persists with Turkish nationalism.

沙特阿拉伯与海湾国家 沙特阿拉伯以及海湾地区的各个国家，是民族主义被西方（尤其是英国）培育起来的一个典型例证。有实力的部落通过经济交易和独立建国的承诺，被从这些地区动员起来，去反对奥斯曼哈里发国。

Saudi Arabia and the Gulf States Saudi Arabia and the various states in the Gulf reflect a classical case of nationalism that was nurtured by the West, especially Britain. The powerful tribes were mobilised from these areas against the ‘Uthmani Khilafah through financial deals and promises of independent states.

英国人最初利用谢里夫·侯赛因及其儿子费萨尔和阿卜杜拉发动反对哈里发国（Khilafah）的叛乱。这些叛乱是在英国著名间谍T. E. 劳伦斯的协助下煽动起来的，他试图骚扰伊斯兰国的军队，并在1917年艾伦比将军率军从埃及北上时，干扰其右翼的通讯。然而，后来谢里夫失宠于英国人，英国人便转而扶植阿卜杜勒·阿齐兹·伊本·沙特，此人在争夺控制权的斗争中同样获得英国的资助。

The British first used Sharif Hussain and his sons Faisal and ‘Adbullah to revolt against the Khilafah. These revolts were instigated through the assistance of the famous British agent T. E. Lawrence13, who was trying to harass the Islamic State’s forces and disrupt their communications on the right flank of General Allenby’s army advancing from Egypt during 1917. However, when Sharif later fell out of favour with the British, they replaced him with ‘Abd al-Aziz ibn Saud, who was also being financed by the British in his struggle to gain control.

到1927年底，沙特家族已设法控制了阿拉伯半岛的大部分地区；同年，该家族与英国签署了一项条约，英国授予沙特家族完全的统治权，作为回报，沙特承认英国对卡塔尔、巴林、阿拉伯联合酋长国和阿曼等海湾酋长国的宗主权。1932年，阿拉伯半岛被命名为沙特阿拉伯王国。

By the end of 1927, the Saud family had managed to secure control of most of the Arabian peninsular, and in the same year, a treaty was signed with the British who gave the family complete authority in return for the Saud’s recognition of British suzerainty over the Gulf Sheikhdoms of Qatar, Bahrain, United Arab Emirates and Oman. In 1932, Arabian peninsular was named Kingdom of Saudi Arabia.

自那时起,沙特家族便对该地区实行严密的控制,并以部落式结构确立其统治权威。整个政府由沙特家族的成员运作,该家族成员目前超过五千人。

Since then the Saud family has kept a very tight control of the area, establishing the authority on a tribalistic structure. The entire government is run by the members of the Saud family, which is currently in excess of five thousand.

至于科威特、卡塔尔、巴林、阿拉伯联合酋长国和阿曼，早在1924年伊斯兰国（哈里发国）覆灭之前，英国就已扶植其代理人担任统治者。赛义德家族于1891年与英国签订条约，科威特的萨巴赫家族于1899年签约，卡塔尔的萨尼家族于1915年紧随其后，阿拉伯联合酋长国的多位地方统治者也遵循了同样的模式。

As for Kuwait, Qatar, Bahrain, United Arab Emirates and Oman, Britain had installed its agents as rulers even before the demise of the Islamic State in 1924. Al-Said family signed treaties with Britain in 1891, al-Sabah of Kuwait signed in 1899, al-Thani family followed suit in 1915 and various local rulers of United Arab Emirates also followed the same pattern.

将这些家族扶植为统治者的做法，使阿拉伯半岛重新回到了伊斯兰前时代各部族分治该地区的局面，英国人应对此负责。这种政治结构并未使该地区的穆斯林复兴。事实上，按民族主义路线划分这一地区，使任何进步的希望都化为泡影，因为统治者们都忙于巩固自己的地位。尽管阿拉伯半岛的石油收入远超甚至西方国家，却没有带来任何形式的进步。除了石油，这里没有任何工业，也没有建立工业的计划。自上世纪四十年代以来，石油带来的钱财被转入瑞士银行账户和西方国家的投资机构。民族主义并未提升这些国家，反而使它们比以往任何时候都更加受制于异教徒的控制。

The installation of these families as rulers by the British returned the Arabian peninsular to the pre-Islamic days when various tribes were ruling the region. This form of governmental structure has not revived the Muslims of this region. Indeed, dividing the area on nationalistic lines has obliterated any hope of progress because the rulers are all too busy trying to secure their positions. Despite the fact that the Arabian peninsular has income from oil that far exceeds even the Western countries has not resulted in any form of progress. Except the oil, there is no industry or any plans to establish one. The money that oil has brought since the 1940’s has been siphoned off to the Swiss banks accounts and Investment Houses of the Western nations. Nationalism has not elevated these states, rather, it has subjected them to the control of the Kuffar more than ever before.

伊朗 伊朗民族主义的兴起可追溯至19世纪，当时传教运动渗入伊斯兰国家。此后，伊朗也经历了不少外国的干预、占领与勾结。然而，需要特别强调的关键时期，是1979年所谓“伊斯兰革命”爆发以来的这段时期，它彻底改变了整个社会的面貌。

Iran The rise of Iranian nationalism can be traced back to the 19th Century during the infiltration of the missionary movement in the Islamic State. Since then Iran also had its share of foreign intervention, occupations and collaborations. However, the key period that need to be highlighted is the period since the eruption of the so-called ‘Islamic Revolution’ in 1979, which transformed the entire shape of the society.

“伊斯兰革命”推翻了伊朗沙阿的君主制，取而代之的是一套自称伊斯兰的制度。然而，仔细审视伊朗便会发现，它距离伊斯兰所要求的制度仍然十分遥远。尽管头巾（jilbab）和盖头（khimar）很常见，蓄须和宣礼声（adhan）也随处可闻，但所实施的法律仍然体现着非伊斯兰的因素。此外，伊朗宪法规定国家元首只能由伊朗人担任，这显然与伊斯兰相悖，因为部落、种族或肤色都不是担任国家元首的条件。因此，伊朗革命并没有根除民族主义，反而进一步强化了它。

The ‘Islamic Revolution’ eradicated the Iranian monarchy of the Shah and replace it with what is claimed to an Islamic system. Close examination of Iran shows that it is still very far from the system that Islam calls for. Although jilbab and khimar are common, as well as the beards and the sound of adhan, the laws that are applied still reflect non-Islam. Also, the constitution of Iran stipulates that the head of the state can only be an Iranian. This clearly contradicts Islam because tribe, race or colour are not conditions for the post of the head of the state. So the revolution in Iran has not uprooted nationalism, instead, it has further strengthen it.

巴基斯坦于1947年建立，作为印度次大陆穆斯林的一个国家。

Pakistan Pakistan was created in 1947 be to an entity for the Muslims in the Indian subcontinent.

尽管向民众宣扬的愿景是巴基斯坦将成为一个伊斯兰国家，但实际上，巴基斯坦却被划分为一个世俗的民族主义国家。1947年8月11日，巴基斯坦制宪会议在卡拉奇首次召开，被推选主持会议的穆罕默德·阿里·真纳说："我认为，我们应当牢记我们的理想，你们会发现，随着时间的推移，印度教徒将不再是印度教徒，穆斯林将不再是穆斯林——不是从宗教意义上说，因为那是每个人的个人信仰，而是从政治意义上说，作为国家的公民……"14

Although the vision given to the masses was that Pakistan would be an Islamic State, in reality, Pakistan was carved-up as a secular nationalistic state. On August 11, 1947, Pakistan’s constituent assembly met in Karachi for the first time and Mohammed Ali Jinnah, who was elected to preside over the meeting, said, “I think we should keep in front of us our ideals and you will find that in the course of time Hindus would cease to be Hindus and Muslims will cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State...”14

当一个穆斯林在政治意义上不再是穆斯林时,意味着伊斯兰将不在国家治理中发挥任何作用,但他仍然保持其敬拜的仪式,他成为一个世俗之人,因为世俗主义就是将宗教与国家分离。因此,真纳的巴基斯坦构想是一个世俗国家。此外,穆斯林被鼓励团结在一句民族主义口号之下,即"巴基斯坦万岁"(Pakistan Zindabad),这句口号直到今天仍在巴基斯坦境内外被人高呼。

When a Muslim ceases to be a Muslims in the political sense, it means that Islam will not play any part in running the state, but he keeps his rituals of worships, he becomes a secular person since secularism is to divorce the deen from the state. So Jinnah’s vision of Pakistan was that of a secular nation. Furthermore, the Muslims were encouraged to rally behind a nationalistic slogan, ‘Pakistan Zindabad’ (Long live Pakistan), which is heard even to this day in Pakistan and outside.

巴基斯坦的建立本意在于统一并复兴穆斯林。然而，这一尝试从一开始就存在缺陷，东、西巴基斯坦之间很快出现了分歧。尽管在统一的巴基斯坦中，超过一半的穆斯林讲孟加拉语，西巴基斯坦的统治精英却将乌尔都语定为国语，而乌尔都语正是西巴基斯坦所使用的语言。此外，孟加拉人被视为劣等民族，因此治理国家的责任完全掌握在西巴基斯坦手中。大部分工业发展也集中在西部，孟加拉人因此深感被疏远。这些因素，加上印度企图破坏穆斯林团结的运动，导致了东、西巴基斯坦之间的权力斗争。这场权力斗争发展到顶点时，变成了两个民族之间的斗争，即“巴基斯坦人”与“孟加拉人”之间的斗争。

The creation of Pakistan was meant to unify and revive the Muslims. However, this experiment was flawed right from the start as differences emerged between East and West Pakistan. Despite the fact that more than half of the Muslims in united Pakistan spoke Bengali, the ruling elites in West Pakistan adopted Urdu as the state language, Urdu being the language spoken in West Pakistan. Added to this was the fact that Bengali people were seen as an inferior race, and responsibility of governance was thus exclusively in the hands of West Pakistan. Most of the industrial development was also carried out in the Western wing and the Bengali people became very alienated. These factors, and the campaign by India to destroy the unity of the Muslims, led to a power struggle between East and West Pakistan. At its zenith, this power struggle became the struggle of two races, namely, the ‘Pakistanis’ and the ‘Bengalis’.

1971年，民族主义情绪达到顶点：当来自东巴基斯坦的穆吉布尔·拉赫曼以微弱多数赢得大选后，祖勒菲卡尔·阿里·布托拒绝交出权力。穆吉布尔·拉赫曼随后建立了名为孟加拉国的孟加拉人国家，从而彻底完成了统一巴基斯坦的瓦解。

Nationalism reached climax in 1971 when Zulfiqar Ali Bhutto refused to relinquish power after Mujibur Rahman, from East Pakistan, won the General Elections with a slim majority. Mujibur Rahman went on to create a Bengali state called Bangladesh, thus completing the destruction of united Pakistan.

将统一的巴基斯坦按民族主义路线分割,并未解决穆斯林的任何问题。分裂使穆斯林在军事和经济上都变得软弱,孟加拉国尤其如此,直到今天它仍深受普遍而严重的贫困与腐败之苦。

Carving-up united Pakistan on nationalistic lines did not solve any problems for the Muslims. Disunity has made the Muslims weak militarily and economically, especially Bangladesh which continues to suffer from wide-spread crippling poverty and corruption even to this day.

总之，我们可以得出结论：民族主义从未对穆斯林有益。它没有带来团结、进步与和谐，反而造成了分裂、动荡，并使穆斯林依赖外国及联合国、国际货币基金组织等国际组织。

In summary, we can conclude that nationalism has never worked for the Muslims. It did not provide unity, progress nor harmony but created disunity, instability and dependence on foreign nations and organisations like the UN and the IMF.