传教运动对穆斯林世界造成了毁灭性的影响。异教徒们用武力在一千年里都未能达成的目标，传教士们在一个世纪内就做到了。

The missionary movement had a devastating impact on the Muslim world. What the Kuffar could not achieve in a thousand years by the use of force, the missionaries achieved within a century.

传教运动的自发发展，以及它在教育运动中公开而有效的参与，源于19世纪伊斯兰国家所尝试的改革。学校、学院和大学的建立，使传教士得以将异教文化（Kufr）注入伊斯兰文化之中。进攻性圣战的概念遭到抨击，西方所谓所有公民在法律面前平等的原则被大力宣扬，人们对伊斯兰教法（Shari‘ah）在科技时代是否适用提出了疑问。宗教宽容被灌输，即使这些宗教的信奉者逾越了伊斯兰教法的界限也在所不问。以某种特定角度讲授的历史被用来在各类穆斯林之中灌输骄傲情绪，最后但同样重要的是，民族国家的理念被提出，作为穆斯林复兴与进步的唯一途径。

The organic growth of the missionary movement and its open and effective participation in the educational movement resulted from the attempted reforms by the Islamic State in the 19th Century. The establishment of schools, colleges and universities enabled the missionaries to infuse the Kufr culture with the culture of Islam. The concept of offensive jihad was attacked, the Western principle of equality of all citizens before the law was preached, and doubts raised about the suitability of Shari‘ah in the age of technology. Tolerance of religions was taught, even if the proponents of these religions contravened the limits of the Shari‘ah. History taught from a certain angle was used to inject pride amongst the various Muslims and last, but not least, the idea of nation states was proposed as the only means of revival and progress for the Muslims.

传教士对穆斯林的思想产生了持久的影响。他们以宗教自由之名，成功地在伊斯兰国家的公民之间制造了敌意，并在穆斯林、基督徒和德鲁兹派之中发起了各种与阿age­ida（’aqeedah）相关的宗教活动。

The missionaries had a lasting impact on the minds of the Muslims and they succeeded in creating animosity between the citizens of the Islamic State in the name of religious freedom and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘aqeedah.

伊斯兰国家允许这些传教士在境内活动,这一失误,加上其后无力抵御对伊斯兰教的攻击,使穆斯塔法·凯末尔、里法阿·巴达维、拉菲·塔哈塔维等人受到西方理念的吸引,自觉或不自觉地臣服于西方的观念。这些人大多曾在欧洲国家接受教育,或与欧洲有其他接触,正是这种接触使他们着了迷。他们梦想以西方“政教分离”的思想来复兴穆斯林,却没有意识到,问题不在于宗教本身,而在于对伊斯兰教的正确理解,以及其应用方法上的失误。

The mistake of the Islamic State in allowing these missionaries to operate in the first place, and its inability to counteract the attacks on Islam subsequently, meant that the likes of Mustapha Kamal and Rifa’a Badawi Rafi al-Tahtawi7 were attracted by Western ideals and they became subservient, consciously or unconsciously, to Western concepts. Most of these people were actually educated by, or had some other contact, with European countries, and it was this exposure that mesmerised them. They dreamt of revival of the Muslims based on the Western thought of separating deen from the state, not realising that it was not the deen that was at fault but the correct understanding of Islam, and the method of its application was the failing point.

随着此类人物的崛起——其中一些人实际上领取西方的薪水——西方得以启动其阴谋的最后阶段，即对穆斯林世界的政治入侵。这是通过鼓励和支持各种民族主义思想实现的，这些思想随后又因阿拉伯和土耳其政党的成立而得到巩固，例如青年土耳其党（Turkiyyah al-Fatat Party）、统一与进步党（又称"青年土耳其党"）、阿拉伯独立党以及盟约党（al-‘Ahd）

The rise of such people, some of whom were actually on Western payrolls, enabled the West to launch the final phase of their conspiracy - that of the political invasion of the Muslim world. This was done by the encouragement and support of various nationalistic ideas, which were later solidified by the establishment of Arab and Turkish political parties such as the Turkiyyah al-Fatat Party, the Union and Progress Party (also known as ‘Young Turks’), the Arab Independence Party and Covenant (al-‘Ahd)

政党。针对奥斯曼哈里发国的叛乱是由西方通过这些民族主义政治团体和一些关键人物组织并资助的。其中一位人物是麦加的谢里夫侯赛因,英国外交部每月向他支付二十万英镑,让他为建立独立的阿拉伯国家而奔走宣传;这一承诺是通过英国驻埃及高级专员麦克马洪于1916年作出的,其内容为:“米尔辛(Mersina)和亚历山大勒塔(Alexandretta)这两个地区(现均属土耳其)以及叙利亚位于大马士革、霍姆斯、哈马和阿勒颇以西的部分地区,不能说是纯粹的阿拉伯地区,应排除在所要求的范围之外……至于那些边界之内、英国可以自由行动而不损害其盟友法国利益的地区……英国准备承认并支持阿拉伯人的独立。”9

Party. Revolts against the ‘Uthmani Khilafah were organised and financed by the West through these nationalistic political groups and some key individuals. One such individual was Sharif Hussain8 of Makkah, who was paid £200,000 a month by the British Foreign Office to campaign for an independent Arab state, which was promised to him through McMohan, the British High Commissioner of Egypt, in 1916, “The two districts of Mersina and Alexandretta [both now in Turkey] and portions of Syria lying to the west of Damascus, Homs, Hama and Aleppo, cannot be said to be purely Arab, and should be excluded from the limits demanded...As for the regions lying within those frontiers where Great Britain is free to act without detriment to the interest of her ally France...Great Britain is prepared to recognise and support the independence of the Arabs.”9

这就是致命的民族主义种子被植入伊斯兰国家的过程。到二十世纪之交时，民族主义的狂热已蔓延到伊斯兰国家的每一个角落，以前所未有的方式剧烈动摇着这个国家。

This is how the deadly seed of nationalism was implanted in the Islamic State. By the turn of the 20th Century the fever of nationalism had spread to all corners of the Islamic State, shaking the State violently as never before.

最后也是最残酷的一次对伊斯兰国的打击,是在第一次世界大战之后由欧洲人发动的,他们派出军队去征服这个曾经不可战胜的国家。伊斯兰国经过数百年的衰落,几乎没有遇到任何抵抗就土崩瓦解了。1917年,艾伦比将军进入al-Quds(耶路撒冷)时说道:“直到今天,十字军东征才终于结束。”10

The final and the most brutal assualt on the Islamic State was launched in the wake of the 1st World War by the Europeans when they despatched their forces to conquer the once invincble state. The Islamic State, aftre centuries of decay, just crumbled without any resistence. When General Allenby entered al-Quds (Jeruslame) in 1917, he said, “Only today the Crusades have ended.”10

当时，每个欧洲人的梦想都变成了现实。

The dream of every European then became a reality.