39 国家的衰弱：原因与因素 - 伊斯兰哈里发制度 | Quran Course

39 国家的衰弱：原因与因素 - 伊斯兰哈里发制度 | Quran Course

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39 国家的衰弱：原因与因素

39 The State’s Weakness Causes & Factors

by Taqiuddin an-Nabhani4 min readViewed 74 times

伊斯兰国建立于伊斯兰意识形态之上，其力量完全源自这一意识形态。它的发展与繁荣的主要原因，以及它存在的根基，都在于此。伊斯兰国之所以能够以强大的姿态诞生并确立自身，正是由于伊斯兰教的力量。尽管其唯一的交通工具只是马匹和骆驼，它却在不到一个世纪的时间里统一了世界上的广大地区；尽管其传播信息的手段仅限于口耳相传和笔墨书写，它所征服的各个民族和国家也在短时间内皈依了伊斯兰教。伊斯兰教作为国家的推动力量，使这一切成为可能。

The Islamic State is based on the Islamic ideology and derives its strength solely from that ideology. It is its main cause of progress and prosperity and the basis of its existence. The Islamic State came into existence and established itself in a powerful fashion due to the strength of Islam. It consolidated large areas of the world in the space of less than a century despite the fact that horses and camels were its only means of transportation, and all its conquered peoples, and nations embraced Islam within a short period of time despite the fact that its means of communication were limited to the word of mouth and pen. Islam made all this possible by being the driving force behind the State.

敌视伊斯兰的人意识到了这一点，他们知道，只要伊斯兰仍然在穆斯林的心灵和思想中坚定而深厚地扎根，只要人们对伊斯兰的理解保持正确、对其施行保持准确而全面，伊斯兰国就不可能被削弱。因此，异教徒们便设法寻找能够削弱穆斯林对伊斯兰理解及其规则施行的手段。

The enemies of Islam realized this and knew that the weakening of the Islamic State would be impossible as long as Islam remained strong and deeply rooted within the hearts and minds of the Muslims, and as long as the understanding of Islam remained sound and its implementation accurate and comprehensive. Therefore, the Kuffar resorted to finding the means which would weaken the Muslims’ understanding of Islam and their implementation of its rules.

敌视伊斯兰的人用来削弱对伊斯兰理解的手段多种多样。有些与经文本身有关，有些与传达和教授经文所用的语言有关，还有一些手段则与伊斯兰与现实的关联有关。他们着手在真主的使者ﷺ的圣训中添加并未说过的虚假传述，并捏造了非伊斯兰的含义和观念，与伊斯兰相抵触，希望穆斯林接受这些内容，从而使他们偏离并疏远伊斯兰。事实上，他们确实做到了这一点，并把这些虚假的圣训散布于民众之中。穆斯林为此感到警觉，进而揭露了那些“宰尼戛”（异端者）的恶毒阴谋。穆斯林粉碎了他们的恶毒团伙，挫败了他们的图谋。随后，学者和圣训专家迎难而上，开始收集并整理圣训，将每段圣训与传述人、其资格以及传述的时间相联系，对每段圣训加以考订并分类。圣训被分为“沙希赫”（可靠的）和“达伊夫”（孱弱的），从而得到保护。圣训的传述被限定在圣门弟子之后的三代人之内，此后传述的任何圣训都不被接受。所有传述人都被逐一鉴别，圣训集也相应地分类，直到穆斯林能够通过考察圣训的内容和传述链来判定任何一段圣训的真实性。伊斯兰国家对那些“宰尼戛”进行了严厉打击，他们中的大多数因伪造和捏造真主的使者ﷺ的圣训而被处决。总的来说，这一阴谋并未对伊斯兰或国家造成任何实质性的损害。

The methods which the enemies of Islam used to weaken its understanding were numerous. Some were related to the text and others to the language used in conveying and teaching it, still other methods used were related to Islam’s relevance with reality. They set about adding false narrations to the Ahadeeth of the Messenger of Allah (pbuh) which were never said, and they managed to fabricate and include in them non-Islamic meanings and concepts that contradicted Islam in the hope that these would be adopted by the Muslims and thus deviate them and alienate them from Islam. Indeed, they managed to do just that, and they spread these false Ahadeeth among the people. The Muslims came to be alarmed by this and they in turn divulged the evil schemes of those Zanadiqah (heretics). The Muslims smashed their evil ring and aborted their conspiracy. Scholars and Ahadeeth experts then rose to the challenge and began gathering and listing the Ahadeeth by relating each Ahadeeth to the narrator, his qualification, and the date each Ahadeeth was narrated, underlining each Ahadeeth and classifying it. The Ahadeeth was either classified as Sahih (genuine) and Da’if (weak) and were protected. The narrations of the Ahadeeth were restricted to the three generations after the Sahabah and no other narration reported after them was accepted. The narrators were all individually identified and the books of Ahadeeth were also classified accordingly until the Muslims were able to relate the authenticity of any Ahadeeth by relating its text and chain of narrators. The Islamic State dealt harshly with those Zanadiqah and most of them were actually executed for their part in falsifying and fabricating the Ahadeeth of the Messenger of Allah (pbuh). Overall, the conspiracy did not have any damaging effect on Islam nor the State.

伊斯兰的敌人随后转而攻击阿拉伯语,因为伊斯兰及其律法正是通过这门语言传达的,他们企图让阿拉伯语与伊斯兰割裂开来。起初他们并未得逞,因为穆斯林在征服的进程中手持《古兰经》、圣训和阿拉伯语向前推进,并且把这三者一并教给民众。民众接受了伊斯兰,熟练掌握了阿拉伯语,其中一些非阿拉伯人还成为杰出的穆智台希德(独立立法的学者),例如伊玛目艾卜·哈尼法;另一些人成为出色的诗人,例如巴沙尔·本·布尔德;还有一些人成为雄辩的作家,例如伊本·穆格法厄。穆斯林对阿拉伯语投入了极大的关注。伊玛目沙斐仪禁止翻译《古兰经》,也禁止用阿拉伯语以外的语言礼拜。那些确实认可翻译《古兰经》的人,例如伊玛目艾卜·哈尼法,也并未把译文称为《古兰经》。阿拉伯语始终是人们关注的焦点,因为它是伊斯兰的根本组成部分,也是进行伊吉提哈德的必要前提。对伊斯兰源头的理解只能通过阿拉伯语才能实现,沙里亚的推演也只能用阿拉伯语完成。然而,到伊历第六世纪末,当那些不重视、也不认识到阿拉伯语重要性的统治者掌权后,人们对阿拉伯语的关注、重视与投入逐渐减少。他们因此忽视了这一领域,结果伊吉提哈德因阿拉伯语能力不足而停滞,而阿拉伯语正是推导沙里亚的主要要素之一。到了这一阶段,阿拉伯语与伊斯兰逐渐脱离,国家对沙里亚的理解变得模糊,律法的执行也随之变得模糊。这在很大程度上导致了国家的衰弱。它在理解和应对新问题的能力上逐渐衰弱,从而无法解决随之出现的问题,或者以错误的方式解决这些问题。结果,国家面临的问题不断累积,最终使其不堪重负。

The enemies of Islam then resorted to attacking the Arabic language as this is the language2 by which Islam and its rules are conveyed and they attempted to divorce it from Islam. They did not succeed at first because the Muslims went forward in their conquests armed with the Book, the Sunnah and the Arabic language and they would teach the people all three. The people embraced Islam and became fluent in Arabic and some of the non Arabs actually became distinguished Mujtahideen like Imam Abu Hanifah. Others became exceptional poets like Bashar ibn Burd and some became eloquent writers like Ibn al-Muqaffa’. The Muslims devoted a great deal of attention to the Arabic language. Imam Shafi’i disallowed the translation of Qur’an and disallowed praying other than in Arabic. Those who did endorse the translation of Qur’an, like Imam Abu Hanifah, in any case did not call the translated text Qur’an at all. Arabic remained the focus of attention because it is the fundamental part of Islam and a necessary prerequisite of Ijtihad. The understanding of Islam from its sources does not come about but in Arabic and the extraction of the Shari’yah cannot be accomplished except in Arabic. However, the attention, care and importance given to the Arabic language diminished by the end of the sixth century Hijri when the rulers, who did not appreciate and realize the importance of the Arabic language, came to power. They, therefore, neglected that area and as a result Ijtihad was stalled due to the lack of fluency in the Arabic language, one of the main ingredients in deducing the Shari’yah. At this stage, the Arabic language became separated from Islam and the State’s understanding of the Shari’yah became blurred and as a consequence the implementation of the rules also became blurred. This contributed a great deal towards the ailing of the State. It became diminished in its ability to understand and tackle new issues, thus leading to its failure to solve the problems that arose or to solving them in an erroneous way. As a result, problems accumulated in the face of the State and this caused it to become overwhelmed.

至于伊斯兰教的实践层面，许多因素导致了对沙里亚的误用。其中一个因素是各个政治派别，每一派都想强加自己的观点，并诉诸军事手段夺取权力、进行统治。阿拔斯王朝正是如此，他们先夺取了波斯和伊拉克，并以此为基地，直至掌握全部权力，并将统治职能限制在哈希姆家族之内。随后又出现了法蒂玛王朝。他们占领了埃及的省份，在那里建立政权，将其作为据点，最终目的是把伊斯兰国的统治权转交给法蒂玛的后裔，即安拉的使者ﷺ之女法蒂玛的儿子们。他们的行为使伊斯兰国遭受挫折，圣战也因此停滞，同时又出现了第二个势力争夺哈里发之位。然而，伊斯兰国是统一的国家，穆斯林同时拥有两位哈里发是被禁止的。安拉的使者ﷺ就此说道：“如果对两位哈里发效忠宣誓，就杀掉后面的那一位。”

This was as far as understanding Islam was concerned, as for its implementation, many factors contributed to the misapplication of the Shari’yah. One such factor was the political parties, each one wanting to impose their own opinion and resorting to military means in order to seize authority and rule. The Abbasids did just that by seizing Persia and Iraq and using them as a platform until they had managed to capture total power and restrict the function of ruling to the clan of Banu Hashim. Then came the Fatimids. They took over the Wilayah of Egypt and established a state there so as to use it as a support point with the ultimate aim of transferring the rule of the Islamic State to the sons of Fatimah, daughter of Allah’s Messenger (pbuh). Their action caused a setback to the Islamic State and stalled the Jihad, while it resulted in the establishment of a second power vying for control over the Khilafah despite the fact that the Islamic State is a state of unity and it is forbidden for the Muslims to have more than one Khaleefah at the same time. The Messenger of Allah (pbuh) said in reference to this, “If a pledge of allegiance is taken for two Khulafah, kill the latter of them.”.

然而,促使那些政党采取这种夺取政权的手段的,实际上是倭马亚王朝统治时期所发生的事情。倭马亚人开创了将哈里发职位移交给储君、再由其接受效忠宣誓(Ba'yah)的做法。这使效忠宣誓沦为一种形式上的程序,并扼杀了通过它来取得统治地位的希望。例如,穆阿维叶将权力交给了他的儿子,之后又为其儿子征集效忠宣誓。此后,每一位哈里发都遵循同样的做法,先为自己的继承人让人宣誓,然后再要求民众向他们效忠。民众只能将效忠宣誓献给哈里发所指定的人,很少有机会将其献给其他人。这种做法促使那些政党诉诸武力以夺取政权。尽管艾布·伯克尔采用过指定继承人的方式,但倭马亚人对其的误用导致了这些问题的出现。事实上,艾布·伯克尔就此事曾与穆斯林协商,结果欧麦尔和阿里成为两位候选人。随后,艾布·伯克尔指定欧麦尔为继承人,在他去世后,欧麦尔被推选为哈里发。欧麦尔接受了乌玛的效忠宣誓。这完全符合伊斯兰教法(Shari'ah)。倭马亚王朝的哈里发误用了这一原则,指定自己的儿子、兄弟或亲属为继承人,有些情况下甚至指定了不止一人。这种误用剥夺了穆斯林自由地将效忠宣誓献给其所愿之人的权利,进而导致国家的衰弱。起初,由于国家十分强大,这对国家的影响并不大,但裂痕的迹象很快便显现出来。

However, what in fact led those political parties to resort to that type of methodology in order to seize power, was as a result of what took place during the rule of the Ummayads. The Ummayads introduced the method of handing over the Khilafah to the heir apparent, who was then given the Ba’yah. This turned the Ba’yah into a mere protocol and killed the hope of reaching the position of ruling by its means. Mu’awiyah for instance passed on the authority to his son and took the Ba’yah for him later. Subsequently, every Khalifah followed the same trend, taking an oath for their heirs and then asking the people to give them the Ba’yah. The people were restricted to giving the Ba’yah to whoever the Khalifah had nominated, and rarely giving the Ba’yah to anyone else. This method pushed those political parties to resort to force in order to seize power. Despite the fact that Abu Bakr adopted the method of nomination, its misapplication by the Ummayads led to those problems arising. Abu Bakr had in fact consulted the Muslims over this issue and as a result ‘Umar and ‘Ali emerged as the two candidates. Nomination was then given to ‘Umar and he was elected as Khalifah after the death of Abu Bakr. ‘Umar took the Ba’yah from the Ummah. This was actually in accordance with the Shari’yah. The Khulafah of Bani Umayyah misapplied this rule and nominated their sons, brothers or relatives. In some cases, they even nominated more than one person. Such misapplication led to the deprivation of the Muslims from giving the Ba’yah to whoever they wished and this in turn led to the weakening of the State. At first, this did not have much effect on the State because it was so powerful, but the signs of cracking soon emerged.