自伊历十三世纪（公元十九世纪）以来，曾出现数个旨在复兴乌玛的运动，但它们的尝试都未能成功。然而，这些运动对其后的人们产生了强烈影响，促使他们重复这些尝试。审视这些运动及其复兴的努力，可以得出结论：从结构的角度看，它们失败的原因在于以下四个因素。

Since the 13th century Hijri (19th century AD), several movements were established to revive the Ummah but were all unsuccessful in their attempts. However, these movements had a strong influence over those who came after them to repeat the attempts. Upon scrutinizing these movements and their attempts for revival, one can conclude that the causes for their failure (from a structural point of view) are due to the following four factors:

1. 这些运动建立在一个笼统而不明确的理念（fikrah）之上，这一理念模糊不清。此外，该理念缺乏焦点、纯正性与清晰度。

1. The movements were established upon a general undefined idea (fikrah), which was vague, or unclear. In addition, the idea lacked focus, purity, and clarity.

2. 这些运动并没有确立一套实现其理念的方法（Tareeqah，道路/方法）；相反，它们依靠临时拼凑和扭曲的手段前进。而且，它们所采用的手段既不明确，又模棱两可。

2. The movements did not define a method (Tareeqah) to implement their idea; rather, they proceeded through improvised and twisted means. Furthermore, their means were undefined and ambiguous.

3. 这些运动所依赖的，是缺乏充分觉知、也缺乏专注坚定决心的个人。这些人仅仅受到自身欲望或工作热情的驱使。

3. The movements relied upon individuals who lacked full awareness, and a well-focused determination. Individuals were driven solely by their desire or zeal to work.

4. 承载这些运动责任的人们彼此之间并没有正确的联结。他们之间仅仅因为同属某一组织架构而聚在一起，而这种架构只体现于某些行为和头衔之中。

4. The individuals carrying the responsibility of these movements did not have a correct bond amongst themselves. They were merely bound by being members in a structure that manifested itself in certain actions and titles.

因此，这些运动在其热情与努力耗尽之前一味向前推进，实属必然。随之其活动逐渐平息，最终归于消亡。此后又有其他运动兴起，遵循同样的轨迹，最终也同样消亡。所有这些运动的失败都是理所当然的，因为它们并非建立在正确、清晰且明确的理念之上；此外，它们没有正确的方法，依赖于缺乏觉悟的个人，也没有以正确的纽带相联结。

Consequently, it was only natural for such movements to surge forward until their efforts and enthusiasm were exhausted, causing their activities to die down and they eventually became extinct. Other movements emerged thereafter, who followed the same pattern until they, too, became extinct. The failure of all these movements was only natural, because they were not based on a correct, clear and a defined idea. In addition, they did not have a correct method, they depended upon individuals who lacked awareness, and were not bound by a correct bond.

这些运动的“思想与方法”（Fikrah 与 Tareeqah）是错误的，因为它们建立在错误的哲学或观念之上（如果它们确有任何哲学或观念的话）。其中一些运动是伊斯兰性质的，另一些则是民族主义的。伊斯兰运动的领导者笼统而模糊地呼吁实行伊斯兰，他们试图对伊斯兰作出迎合现状的解释，或者为其把非伊斯兰制度引入伊斯兰之中的做法辩护。民族主义运动的领导者则呼吁以一种含混不清、模棱两可的民族主义为基础的复兴，这种复兴无视伊斯兰，也无视穆斯林。他们使用诸如民族主义、尊严、骄傲、阿拉伯人、阿拉伯主义、独立等词语，却对这些概念并无清晰的理解，也不清楚这些概念是否能够导向复兴。阿拉伯民族主义者呼吁阿拉伯人走向“阿拉伯复兴”，而土耳其民族主义者则基于土耳其民族主义，呼吁复兴土耳其故土。无论是阿拉伯民族主义者还是土耳其民族主义者，实际上都受殖民者的操纵。此外，殖民者还利用类似的民族主义运动煽动巴尔干地区的民众脱离奥斯曼伊斯兰国家。

The “idea and the method” (Fikrah and Tareeqah) of these movements were wrong because they were based upon incorrect philosophies or ideas (if they had any). Some of these movements were Islamic whereas others were nationalistic. Those in charge of the Islamic movements called for Islam in a general and undefined manner. They tried to interpret Islam just to comply with the status quo, or to justify their process of introducing non-Islamic systems into Islam. Those in charge of the nationalistic movements called for a revival based upon a vague and ambiguous nationalistic foundation that disregarded Islam as well as the Muslims. They used such terms as nationalism, dignity, pride, arab, arabism, independence and others, without having any clear concept of such terms, and whether such concepts lead towards revival or not. The Arab nationalists called the Arabs towards an “Arab revival”, while the nationalist Turks called for the revival of the Turkish homeland, on the basis of Turkish nationalism. Both the nationalist Arabs, as well as the Turks, were in fact led by the colonialists. In addition, the colonialists used similar nationalistic movements to instigate the people of the Balkans to break away from the Ottoman Islamic State.

在报刊上，伊斯兰主义者与民族主义的阿拉伯人之间发生了争论。争论的焦点是阿拉伯联盟与伊斯兰联盟哪一个更好、更可行。这场争论持续了很久，耗费了民众的精力，因为从伊斯兰的角度看，阿拉伯联盟和伊斯兰联盟都是无效的。而且，这两个联盟都是殖民主义的计划，旨在转移民众对伊斯兰国问题的关注。因此，这些计划不仅耗尽了民众的精力，还成功地使伊斯兰国的问题远离了民众的视野和思考。

Arguments between the Islamic and nationalistic Arabs took place in the press. This centered around whether an Arab League or an Islamic League would be better and more feasible. This debate lasted for a long time and wasted the efforts of the people, because both the Arab League and the Islamic League were invalid from the Islamic perspective. Moreover, both of these leagues were Colonial projects designed to divert the people’s attention away from the issue of the Islamic State. Consequently, these projects not only led to the exhaustion of the people’s efforts, but also succeeded in distancing the issue of the Islamic State from people’s vision and thinking.

除伊斯兰运动和民族主义运动之外,一些爱国运动也在各个伊斯兰国家相继成立。这些爱国运动是对伊斯兰国部分地区遭殖民占领的反应。殖民者在资本主义制度实施过程中对穆斯林施加的政治与经济压迫,促使这些爱国运动得以建立。尽管这些运动是对此种苦难的回应,但其中一些受伊斯兰情感的影响,另一些则纯粹出于殖民强权蓄意操纵所引发的爱国情绪。由于这些运动受爱国情绪驱动,它们缺乏对自身行动方向的认真思考。当它们蜂拥而起时,便使乌玛陷入一场廉价的斗争,这进一步巩固了敌人在伊斯兰土地上的立足之地。

Besides the Islamic and the nationalistic movements, some patriotic movements were also established in various Islamic countries. These patriotic movements emerged as a reaction to the colonial occupation of various parts of the Islamic State. The political and economic oppression of the colonialists upon the Muslims, as a result of the implementation of the capitalist system, led to the establishment of these patriotic movements. Although those movements were a reaction to this suffering, some of these movements were influenced by Islamic emotions, while others were driven purely by patriotic emotions resulting from deliberate manoeuvers undertaken by the Colonial powers. Since these movements were driven by patriotic emotions, they lacked any serious thought to define their course of action. When they surged forward, they engaged the Ummah in a cheap struggle, which further strengthened the enemies’ foothold in the Islamic lands.

我们相信，复兴唯一真正的哲学，是一种既包含理念又包含方法的意识形态（Mabdaa’）。这一意识形态就是伊斯兰，因为它是一种信仰（Aqeedah），由此发展出一套规范国家和乌玛一切事务的制度，并为生活中的所有问题提供解决方案。

We believe that the only true philosophy for revival is an ideology (Mabdaa’) that encompasses both the idea and the method. This ideology is Islam because it is an Aqeedah (doctrine) from which emanates a system governing all the affairs of the State and the Ummah, and a solution to all of life’s problems.

尽管伊斯兰是一套普世的制度，但其方法并不包括一开始就在全球范围内着手实施它。伊斯兰应当在全世界范围内进行传播，而其实施工作则必须局限于一个或几个国家，直到它牢固地确立下来。一旦确立，伊斯兰国家便会自然地发展壮大，直至涵盖所有伊斯兰国家。随后，该国家将向世界其他地区传播伊斯兰，因为伊斯兰国家必须把伊斯兰的呼唤（da‘wah）作为一个永恒而普世的信息，传达给全人类。

Although Islam is a universal system, it is not part of its method to start working on a universal scale towards its implementation. Islam should be propagated universally while working to implement it must be confined to one or several countries until it becomes firmly established. Once established, the Islamic State would naturally grow until it encompasses all the Islamic countries. Then the state would propagate Islam to the rest of the world, because the Islamic State must convey the Islamic da’wah as an eternal and universal message for all mankind.

整个世界都适合进行伊斯兰宣教（Da'wah）；然而，由于伊斯兰地区的人民都是穆斯林，宣教工作必须从那里开始。此外，阿拉伯地区的人民（作为伊斯兰世界的一部分）说阿拉伯语，而阿拉伯语是伊斯兰及其文化的重要组成部分，因此必须优先考虑阿拉伯地区。再者，将阿拉伯语的力量与伊斯兰的力量结合起来是必要的，因为二者各自都具有影响、扩展和传播的能力。因此，在阿拉伯地区重新建立伊斯兰国是理所当然的，以便它成为涵盖所有伊斯兰土地的伊斯兰国的核心。

The entire world is suitable for the Islamic Da’wah; however, since the people in the Islamic lands are Muslims, the Da’wah must start there. Also, since the people in Arab territories (being part of the Islamic world) speak Arabic, and since Arabic is an essential part of Islam and its culture, the priority must be given to the Arab territories. Furthermore, combining the power of the Arabic language with that of Islam is necessary, because each has the ability to influence, expand and propagate. Therefore, it is only natural for the Islamic State to be re-established in the Arab territories, so that it will serve as a nucleus for the Islamic State which will encompass all Islamic lands.

虽然在阿拉伯地区开展伊斯兰宣教工作是必要的，但伊斯兰宣教也必须传播到伊斯兰世界的其他地方。尽管如此，在阿拉伯地区启动工作，并不意味着在阿拉伯地区统一并建立伊斯兰国之前，在阿拉伯地区之外就不能开展任何工作。工作必须在阿拉伯地区进行，以重新建立伊斯兰国，然后国家将不断壮大，涵盖周边地区，无论这些地区的居民是否为阿拉伯人。

Though carrying the Islamic Da’wah in the Arab territories is necessary, it is also necessary for the Islamic Da’wah to reach out to the rest of the Islamic world. Notwithstanding this, initiating the work in the Arab territories does not mean that no work be done outside Arab territories before unifying the Arab territories in the Islamic State. The work must be carried out in the Arab territories to re-establish the Islamic State, then the State will grow and encompass the neighboring territories, regardless of whether they consist of Arabs or not.

我们已经指出，真正的复兴（NahDah）哲学是一种将思想与方法结合起来的意识形态，任何致力于认真推动复兴的团体，都必须同时理解这两者。

We have already stated that the real philosophy for revival (NahDah) is an ideology that combines the idea and the method, and any group that undertakes serious efforts towards revival must understand both.

既然这一思想（伊斯兰）现已清晰明确，因此便有可能获得建立正确的Hizbi（政党/组织）结构所需的正确理解。源自这一正确理解的结构，自然会是高效、富有创造性并不断进步的。社会应当全力支持这一结构并分担其责任，因为该结构完全理解其思想，清楚其正确方法，并明白自身的使命。

Since this ideology (Islam) has now become clear, it is therefore possible to acquire the proper understanding needed to establish the correct Hizbi structure. The structure, which emanates from this correct understanding, will naturally be effective, creative and progressive. The society should fully support this structure and carry its burden, because this structure fully comprehends its idea, is aware of its correct method, and understands its mission.

然而,仅仅理解其思想体系而不建立相应的组织结构,并不足以实现正确的复兴。其中的个人必须适合这一结构,而联结成员的纽带(RaabiTah)也必须正确且富有成效。个人是否适合,取决于该结构将其成员与政党(Hizb)联结的方式(Tareeqat ur-rabT)。在一个思想型政党中,将个人与政党联结的方式,是个人对阿吉代(Aqeedah)的绝对遵从,以及在政党文化中的成熟程度。因此,任何人是否适合,将自然地通过其在与宣教(Daw'ah)互动的过程中被塑造进入政党而确定,而不是通过仪式性或组织性的程序来确定。将这些个人聚合为一个群体的纽带,是阿吉代以及由此阿吉代所产生的政党文化。

However, merely understanding the ideology without establishing the structure is not enough for a correct revival. The individuals within it must be suitable for this structure, and the bond (RaabiTah) that binds the members must be correct and productive. The suitability of the individuals is determined by the structure’s method of binding its members to the Hizb (Tareeqat ur-rabT). In an ideological Hizb, the method of binding individuals within the Hizb, is the individual’s absolute adherence to the Aqeedah, and maturity in the Hizbi culture. Therefore, the suitability of any person would be determined naturally through the individual being molded into the Hizb when the Daw’ah interacts with him, and not through ceremonial or organizational procedures. The bond, which binds these individuals in a group, is the ‘Aqeedah and the Hizb culture emanating from this ‘Aqeedah.

回顾上个世纪出现的各种运动，人们会发现，其错误的结构是它们失败的根本原因。它们的结构并非建立在遵循正确理解的政党（Hizb）的基础之上，而是或建立在组织化的基础上，或建立在名义上的政党基础之上。

Reviewing the movements which appeared in the last century, one finds that their incorrect structures were a fundamental cause for their failure. Their structures were not established on the basis of a Hizb that follows a correct understanding. Instead, they were established either upon an organizational basis or a nominal party basis.

第一次世界大战之前,穆斯林知道他们拥有伊斯兰国。尽管它十分衰弱、日渐式微,人们对它的看法也各不相同,但这个国家始终是他们思考和憧憬的中心。阿拉伯人虽然认为它是强加于他们之上的,并且压制了他们的权利,但他们仍然把伊斯兰国视为自己的国家,并且全心全意地试图改革它。然而,阿拉伯人并不理解复兴的本质或其方法,因此他们之中没有出现任何组织化的建设。伊斯兰世界中的大多数穆斯林都是如此。

Prior to World War One, Muslims knew that they had the Islamic State. Despite its weakness, decline and the diverse views towards it, the State remained the focus of their thought and vision. Although the Arabs viewed it as being imposed upon them, and that it suppressed their rights, they still looked at the Islamic State as their State, and attempted to reform it with their hearts and minds. However, the Arabs did not understand the nature of revival or its method. Thus, no structuring occurred amongst them. This was the case with the majority of the Muslims in the Islamic world.

此时，外来文化已经侵入伊斯兰国土。结果，殖民者成功吸引了一些穆斯林，并招募他们在伊斯兰国内建立以独立和分离为理念的团体。殖民者吸引了一批阿拉伯人，将他们聚集在巴黎，以阿拉伯独立为幌子组成集团，与奥斯曼帝国作对。殖民者引入的外来文化与思想，连同爱国和民族主义情绪，是把阿拉伯人聚拢在一起的主要力量。他们的思想与情感趋于一致，又因同一套思维过程而聚合，进而形成了统一的目标——阿拉伯人的独立，因为奥斯曼帝国无视他们的利益，任由自己压迫他们、压制他们的权利。这一统一的目标成为聚集一个名义上的政党的手段，由此引发了阿拉伯起义，结果是包括阿拉伯国家在内的伊斯兰国家中的怀疑主义、异教和殖民主义不断蔓延。这些政党的目的至此已经达成，它们通过被任命为一些伊斯兰国家的统治者和殖民强国的代理人，分享了其努力的成果。

By this time, the foreign culture had already invaded Islamic lands. As a result, the colonialists managed to attract a number of Muslims and recruited them to establish groups within the Islamic State that were based on the notions of independence and separation. The colonialists attracted a number of Arabs and gathered them in Paris to form a bloc to fight the Ottoman State under the guise of Arab independence. The foreign culture and thoughts, along with patriotic and nationalist emotions, introduced by the colonialists, were the main forces that brought the Arabs together. With their thoughts and emotions united, they were brought together by the same process of thought, which in turn led to a unified aim — independence of the Arabs, since the Ottoman State disregarded their interests and allowed itself to oppress them and suppress their rights. This unified aim served as a means of gathering a nominal party, which led to the Arab revolt, and resulted in the spread of Kufr and Colonialism over the Islamic countries, especially the Arab countries. The purpose of these parties ended at that point, and they shared the spoils of their efforts by being appointed as rulers of some Islamic countries and agents of Colonial powers.

在摧毁伊斯兰国之后,殖民者控制了伊斯兰土地,直接统治阿拉伯国家,并将其影响力扩展到整个伊斯兰世界。他们在physical意义上占领了阿拉伯国家,并通过隐蔽而恶毒的手段和方式,在阿拉伯世界的每一个角落站稳了脚跟。这些手段和方式中最有效的,是殖民主义的文化、金钱及其代理人。

After destroying the Islamic State, the colonialists took control of the Islamic lands, by directly ruling the Arab countries, and extending their influence over the entire Islamic world. They physically occupied the Arab countries and established a foothold in every part of the Arab world through covert and malicious styles and means. The most effective of these styles and means were the colonialist culture, money and their agents.

殖民主义在建立和维持殖民影响方面，外来文化所起的作用最大。它极大地阻碍了复兴，也导致了所有试图复兴乌玛（Ummah）的运动、组织和政党的失败。这种无处不在的影响之所以产生，是因为文化会影响人的思维，而思维又指引着人的生活。殖民者推行的教育和文化课程，建立在一套坚定的哲学之上，这套哲学反映了他们的人生观：物质与精神相分离，宗教（deen）与国家相分离。殖民者将自身的人格作为我们文化（thaqafah）的唯一基础。他们还把自己的文化（HaDarah）、概念、人民、历史和生活方式，变成我们思想的主要来源。这还不够，殖民者还有意歪曲他们自身的人格，并将其呈现为我们的榜样。他们有选择地挑出某些方面和概念加以强调，同时又以恶意手段掩盖殖民主义的真实面目。他们甚至干预课程的细枝末节，以确保不会有丝毫偏离这一总体政策。结果，穆斯林接受的是一种扭曲的文化教育，它教给我们的是别人如何思考，却使我们无法学会如何思考。这是因为我们的思想与我们的环境、人格和历史相脱节，也不是源自我们的意识形态。于是，我们作为知识分子，成了与民众疏离的人，既不了解自身的处境，也不知道我们的需要。因此，知识分子的情感与其思想相分离，知识分子自身也与乌玛及其情感相割裂。自然，与情感分离或缺乏情感的思想，将无法正确认识乌玛的处境和需要。 这也不会引向对复兴方法的正确认识。而且，这种外来的思想自然无法引向基于正确理解而形成的正确架构，因为它是由一个怀有伊斯兰情感的人所承载的外来思想。 外国文化的影响并不局限于知识分子。事实上，由于外国文化的影响，整个社会的思想与其情感发生了分离，使社会的问题更加复杂。因此，正确的政党架构所面临的复兴挑战，比第一次世界大战之前成倍增加。第一次世界大战之后的问题不再是如何复兴伊斯兰社会，而是如何使知识分子之间的思想与情感相协调，并在个人（尤其是知识分子）与社会之间建立和谐。 知识分子着迷于脱离情感的抽象外来思想，这使他们与社会疏远，轻视社会，与之保持距离，并以冷漠的态度面对社会。这使他们对外国人产生依恋，敬重他们，亲近他们，并更加关注他们，尽管这些人是殖民者。因此，知识分子只能通过模仿外国人来理解本国的处境。受过教育的人谈论复兴时，除了效仿外国人，想不出任何能够复兴乌玛的办法。于是，知识分子的情感并非出于意识形态的驱动，而是出于对祖国和人民的感情，而这些都是错误的动力来源。结果，他们既不能恰当地起来反抗，也不会为了人民而全心奉献牺牲。 他们既不会基于某种明确的思想去感受周围的处境，也不会察觉民众的需要。即便假设他们会起来反抗并呼吁复兴，这种反应也只是出于其个人利益，或只是对其他民族革命的模仿。因此，这样的反抗很快就会消失：要么是在他们的利益得到保障之时，要么是在他们的私欲得到满足之时，要么是在这场革命与他们自身的利益相冲突或对他们造成伤害之时。

The foreign culture had the greatest effect in establishing and maintaining the colonial influence. It contributed greatly towards obstructing the revival, and towards the failure of all the movements, organisations and parties that attempted to revive the Ummah. Such a pervasive effect occurred because of the impact that culture has upon the thinking of the human being, which directs his life. The colonialists implemented educational and cultural curricula based upon a firm philosophy, which reflected their outlook on life - the separation of matter from spirit and religion (deen) from state. The colonialists made their personality as the sole basis of our culturing (thaqafah). They also made their culture (HaDarah), concepts, people, history and lifestyle the primary source of our thoughts. As if this was not enough, the colonialists would intentionally distort their personalities and present them as models for us. They would selectively choose certain aspects and concepts, and emphasize them, while concealing the true face of Colonialism, again using malicious means. They even intervened in the minute details of the curricula, to ensure that not even a slight deviation would occur from this general policy. As a result, the Muslims were educated with a corrupt culture, which taught us how others think, making us incapable of learning how to think. This was because our thought was separated from our environment, our personality and our history, and was not derived from our ideology. Thus, we became (as intellectuals) individuals, alienated from the people, and unaware of our situation and its needs. Consequently, the emotions of the intellectuals became separated from their thoughts, and the intellectuals themselves became separated from the Ummah and its emotions. Naturally, a thought, severed from emotions, or devoid of them, would fail to achieve a correct understanding of the situation and the needs of the Ummah. Nor would it lead towards a correct awareness of the method for revival. Moreover, such a foreign thought would naturally fail to lead towards a correct structure, arising from a correct understanding, because it is a foreign thought carried by a person with Islamic emotions.The effect of the foreign culture was not limited to the intellectuals. In fact, the thought of the entire society became separated from its emotions due to the influence of the foreign culture, complicating the problems of society even more. Hence the challenge of revival facing the correct Hizb structure multiplied in comparison to what it was before World War One. The issue after World War One is no longer how to revive the Islamic society, rather, it is how to harmonize the thoughts with the emotions amongst the intellectuals, in addition to generating harmony between the individuals (especially the intellectuals) and the society.The intellectuals became fascinated with the abstract foreign thought, which was devoid of emotions. This led them to feel alienated from the society, to scorn it, to distance themselves from it and to face it with apathy. It caused them to develop an attachment to the foreigners, to respect them, approach them and pay more attention to them, even though they were colonialists. Therefore, the intellectuals could not understand the situation of the society except by imitating the foreigners in their understanding of their own situation. The educated individual, when he spoke of revival, could not think of anything that would revive the Ummah except the emulation of the foreigners. Thus, the emotions of the intellectuals were not motivated by the ideology, but by feelings towards the homeland and the people, which were the wrong sources of motivation. Consequently, they would not even revolt properly, nor would they sacrifice fully for the sake of the people. They would neither feel the situation that surrounded them based upon a specific thought, nor would they perceive the needs of the people. If we assume that they would revolt and call for revival, this would be a reaction for their personal interests, or an imitation of other peoples revolutions. Therefore, such a revolt would soon vanish, either when their interests would be secured, or when their ego would be satisfied, or once this revolution would clash with their own interests or cause them harm.

正确的结构无法由这样的个体建立起来。在使他们的思想与情感达成和谐之前，必须从一开始就用意识形态上正确的文化，即伊斯兰文化，去培育他们。要让他们经历这一培育过程，每个人都必须扮演初学者（学生）的角色，其心智需要被重新塑造。在使个体达成和谐之后，下一步任务是使个体与社会达成和谐。若不是外来文化的影响，复兴社会的问题本会容易得多。

The correct structure cannot be built from such individuals, before generating harmony between their thoughts and emotions, by culturing them from the beginning with an ideologically correct culture - the Islamic culture. Taking them through this culturing process requires that each one of them assumes the role of a beginner (student), whose mind has to be reshaped anew. After generating harmony in the individual, the next task would be to generate harmony between the individual and the society. Had it not been for the foreign culture, the problem of reviving the society would be much easier.

因此,正确的Hizbi结构不可能与这种外来文化在社会中并存,也不可能在这种外来文化的基础上形成。

Thus, it is impossible for a correct Hizbi structure to coexist in society with this foreign culture. Nor is it possible for the correct Hizbi structure to emerge on the basis of this foreign culture.