欧洲以科学的名义开始了对伊斯兰国的入侵，并为此拨出了巨额预算。事实上，这场入侵实为隐蔽的殖民行动，却披着传教和以科学、人道主义援助为名的外衣。这场入侵的设计目的，是让政治情报部门和文化殖民机构得以在穆斯林国家扎根，直至它们成为西方殖民洪流的核心与先锋。殖民活动始于穆斯林世界借传教团体之名向西方文化敞开大门，这些传教团体主要来自法国、英国和美国。

Europe began its invasion of the Islamic State in the name of science and it appropriated large budgets for that purpose. In fact, the invasion was covertly colonial, but disguised as missionary work in the name of science and humanitarian aid. This invasion was designed to enable the departments of political intelligence and cultural colonization to settle in Muslim countries until they became the heart and spearhead of the Western colonial juggernaut. Colonization began when the Muslim world opened its gates to Western culture via the guise of missionary associations, which were mainly French, English and American.

因此,通过这些传教活动,法国和英国的影响渗入了穆斯林世界。它们实际上成为民族主义运动的推动力,鼓吹泛阿拉伯主义和泛突厥主义,并且控制着引导受过教育的穆斯林转向西方。这背后有两个主要目的。第一,是使阿拉伯人与奥斯曼国家分离,他们将其称为土耳其,以此煽动种族主义,进一步撕裂伊斯兰国家的结构。第二,是使穆斯林疏离伊斯兰真正的纽带,因为他们除此之外不知道任何其他的纽带。

As a result of this, both French and English influence infiltrated the Muslim world via these missions. They actually became the driving force behind nationalist movements, encouraging Pan-Arabism and Pan-Turkism, as well as in control of orienting the educated Muslims towards the West. There were two main objectives behind this. The first was to separate the Arabs from the ‘Uthmani State, which they named Turkey in order to stir up racism, further ripping at the fabric of the Islamic State. The second was to alienate the Muslims from the real bond of Islam, since they had no knowledge of any other bond.

传教机构成功实现了其计划的第一阶段,但第二阶段仍未完成。于是,土耳其人、阿拉伯人、波斯人以及其他民族的民族主义倾向便成了剩下的楔子,用来分裂穆斯林的团结,并使他们看不见其指导原则。这些传教团体经历了几个阶段,其影响在整个伊斯兰世界都清晰可见。我们今天所遭受的衰弱与衰落,正是这些团体所造成的结果。正是殖民主义列强放下了第一块砖,筑起了一道墙,挡在我们的进步之路上,并将我们与我们的理念隔开。

The missionary institutions managed to achieve the first stage of their scheme, but the second remained unfulfilled. It was left to the nationalist orientation of the Turks, Arabs, Persians and others to be the remaining wedge to split the unity of the Muslims and to veil them from their guiding principle. The missionary associations went through several phases and their effect was telling all over the Islamic world. The weakness and decline we suffer today is a result of these associations. It was the colonialist powers who positioned the first brick in the wall which they placed in the path of our advancement and which came between us and our ideology.

欧洲人在伊斯兰世界设立传教团体,原因在于他们在十字军东征期间对穆斯林的战争屡屡失败。穆斯林在圣战中展现出的坚忍、力量与勇气,令他们受挫。十字军在战场上与穆斯林交锋时,依据自己的盘算仰赖两个因素,并对这两个因素抱有很大的期望,以为借此便能将伊斯兰和穆斯林彻底消灭。

The Europeans established missionary societies in the Islamic world due to their unsuccessful campaigns against the Muslims, who exhibited patience, strength, and courage in Jihad during the crusades. When the crusaders clashed with the Muslims on the battlefield, they were relying on two factors according to their own calculations and they held out high hopes on those two factors, leading them to exterminate Islam and the Muslims forever.

第一个因素是他们依赖生活在穆斯林世界中的基督徒,尤其是在沙姆地区,这些基督徒人数众多。这些基督徒是非常虔诚的人,欧洲人将他们视为信仰上的兄弟。他们认为,这些基督徒会以进行宗教战争为借口,与穆斯林为敌并为他们充当间谍。

The first factor was their reliance on the Christians living in the Muslim world, especially in al-Sham and who numbered many. These Christians were very religious people and the Europeans regarded them as brothers in faith. They thought that they would conspire against the Muslims and spy for them under the pretext that they were waging a religious war.

其次，欧洲人依仗其庞大的人数和强大的实力，同时清楚地知道穆斯林彼此分裂、相互对立，他们的团结已经开始瓦解。欧洲人认为，一旦击败穆斯林，便可永远征服并毁灭他们，而他们的宗教也将仅仅沦为一套仪式。然而，他们的希望落空了，他们的预测也站不住脚。当他们看到阿拉伯基督徒在战场上与穆斯林并肩作战，丝毫不受欧洲人所发动的宣传影响时，他们既震惊又惊讶。欧洲人未曾理解、因而也忽视了一点：阿拉伯基督徒与穆斯林同住在伊斯兰的故土上，与穆斯林享有同等的权利，并对国家履行同样的义务。穆斯林与他们同食共饮，穆斯林男子娶基督教女子为妻，与基督徒共同分担日常生活中的事务，因为正是伊斯兰保障了他们的权利。

The second factor was that the Europeans were relying on their large numbers combined with their formidable strength, knowing all the while that the Muslims were divided and at odds with one another as the disintegration of their unity had already begun. The Europeans thought that once they had defeated the Muslims, they would subjugate them for good and destroy them, and their Deen would merely become a collection of rituals. However, their hopes were dashed and their predictions faltered. They were stunned and amazed when they saw the Arab Christians fighting alongside the Muslims on the battlefield, unaffected by the propaganda launched by the Europeans. What the Europeans had not understood and had consequently overlooked was that the Arab Christians lived alongside the Muslims in the Islamic homeland, enjoying the same rights as the Muslims and fulfilling the same duties towards the State. The Muslims would eat of their food, marry the Christian women and share in the daily matters of life together with the Christians, as it was Islam that safeguarded their rights.

所有的哈里发和总督都遵守了这一规定，并在伊斯兰国家中切实执行。Al-Qurafi 和 Ibn Hazm 都曾指出：

All the Khulafah and governors adhered to that rule and duly implemented it in the Islamic State. Al-Qurafi and Ibn Hazm stated,

“我们有责任在侵略者攻击我们的土地时保护受保护民（Dhimma）的人民，必要时应为保护他们而战死。任何疏忽这一责任的行为，都是对受保护民权利的侵犯。”

“That it would be our duty to protect the people of the Dhimma if aggressors attacked our land, and we should die protecting them if necessary. Any neglect of such a duty would be a breach of the rights of the Dhimma.”.

阿勒-古拉菲还说道：

Al-Qurafi also said,

穆斯林对待齐米（Dhimma）的义务是：对其中的弱者温和宽厚，帮助他们中的贫困者，供给饥饿者的食物，为他们提供衣物，并以温和的言语与他们交谈。即便穆斯林有能力抵御邻人的伤害，也应当忍受并容纳，这是出于对他们的怜悯，而非出于畏惧或尊崇他们。穆斯林应当在一切事务上给予善意的劝导，制止任何伤害他们的人，保护他们的财产、家庭和名誉，维护他们的一切权利与利益，像任何慷慨虔诚的穆斯林应当做的那样善待他们。

“The Muslims’ duty towards the Dhimma would be to act gentle and lenient towards their weak, help their poor, feed their hungry, clothe them and talk to them gently. The Muslims should accept and endure the harm of their neighbors even if they were able to repel the harm, this was as a mercy to them and not out of fear of or glorifying them. They should give good advice in all matters, repel anyone harming them, protect their assets, families and honor and all their rights and interests, and do right by them like any generous and pious Muslim should do.”.

因此，基督徒与穆斯林并肩作战，也就不足为奇了。当欧洲人所依赖的第二个因素未能实现时，他们的惊讶更甚。他们占领了沙姆地区，并全面击败了穆斯林，在此过程中犯下了最残酷的暴行。例如，他们是最早发起大规模驱逐穆斯林行动的人，这一做法在他们与穆斯林的战争中持续存在。他们以为一切都对自己有利，穆斯林将再也无法与他们抗衡。然而，穆斯林始终坚定地要将他们逐出自己的土地。尽管十字军占领穆斯林领土长达约两个世纪，期间建立了王国和公国，穆斯林最终还是成功地将他们驱逐出去。

With this in mind it was only natural for the Christians to fight alongside the Muslims. The Europeans’ surprise was even greater when the second factor which they had relied on failed to materialize. They occupied al-Sham and defeated the Muslims comprehensively, committing the worst atrocities in the process. For example, they were the first to initiate a mass evacuation of Muslims and this trend continued throughout their wars with the Muslims. They thought that everything had gone well for them and that the Muslims would never again stand against them. However, the Muslims remained determined to expel them from their land, and despite the fact that the crusaders occupied Muslim lands for about two centuries, during which times they established kingdoms and principalities, the Muslims eventually managed to expel them from it.

欧洲人探寻这一转变背后的秘密,发现其根源就在伊斯兰教之中。伊斯兰的“阿格拉黛”(信仰)是穆斯林所拥有的强大力量之源,加上其律法保障了非穆斯林的权利,这些共同构成了伊斯兰国家公民之间团结一致的主要原因。在当时,殖民主义的不信道者又想出了新的办法来侵入伊斯兰世界。他们推断,最好的方式是通过传教进行文化入侵,以便争取基督徒的支持,并在穆斯林之中对其宗教产生怀疑。

The Europeans searched for the secret behind this turn of events and found that it was embedded in Islam, its ‘Aqeedah being the source of the formidable power which the Muslims possessed, coupled with its rules, which safeguarded the rights of the non-Muslims. This was the main reason behind the cohesion between the citizens of the Islamic State. In their time, the colonialist disbelievers thought of new ways by which they could invade the Islamic world. They deduced that the best way would be by way of a cultural invasion through missionary work, this was in order that they might gain the support of the Christians and initiate doubt among the Muslims vis a vis their Deen.

这样做，人们希望由此能够动摇穆斯林对其宗教的信念，撼动他们的“阿qīdah”（信仰根基），以期在他们与伊斯兰国家中的其他公民之间制造分裂，从而削弱穆斯林的力量。

This, it was hoped, would raise the doubts of the Muslims in their Deen and shake their ‘Aqeedah, with the aim of creating divisions between them and other citizens of the Islamic State, thereby weakening the power of the Muslims.

殖民主义者成功实施了他们的计划。在十六世纪末，他们在马耳他建立了一个传教中心，并以此为总部，对穆斯林世界发动传教攻势。起初，传教团从那里派出。过了一段时间，他们认识到有必要扩大活动范围，于是在1625年转移到沙姆地区，并试图在那里也建立传教运动。

The colonialists managed to execute their plan. At the end of the 16th century they established a missionary center in Malta and made it their headquarters from which they conducted their missionary onslaught on the Muslim world. To begin with, missions were sent out from there. After a while they saw the need to expand their activities and so they moved to al-Sham in 1625 and tried to establish missionary movements there as well.

然而，他们的活动仍然非常有限，除了建立了几所小学校和出版了几本宗教书籍外，并没有取得更大的进展。事实上，他们遭受了来自各方的大量迫害、反对和敌视。他们一直坚持运作到1773年，那年耶稣会的传教活动被取缔，其机构也被关闭。除了一些微不足道的传教团体，例如“阿扎里因”传教士，尽管他们仍然存在，却使传教士及其传教工作的影响降至近乎于无。他们的影响后来局限于马耳他，直到1820年，第一个传教中心在贝鲁特建立，传教工作才重新全面展开。起初他们面临巨大困难，但仍坚持开展活动。他们最为关注的领域是宗教布道与宗教文化，而其教育计划则始终有限且薄弱。

However, their activities remained very limited and they did not progress beyond establishing a few small schools and publishing a few religious books. In fact they suffered a great deal of persecution, opposition and hostility from everyone. They managed to function until 1773 when the missionary activities of the Jesuits were abolished and their institutions shut down, except for some insignificant missions like those of the ‘Azaryin’ missionaries which, despite their continuing presence, reduced the effect of the missionaries and their missionary work to a non-existent level. Their influence came to be confined to Malta until 1820 when the first missionary center was established in Beirut and the missionary work began again in earnest. They faced great difficulties at first, but they persisted with their activities. Their first area of concern was religious preaching and religious culture, their education program remained limited and weak.

1834年，传教士的活动遍布沙姆地区各地，黎巴嫩的安图拉村开办了一所学院，美国传教团也将其印刷作坊从马耳他迁至贝鲁特，以印制和分发其书籍。

In 1834, the missionary expeditions spread out all over the region of al- Sham, a college was opened in the village of Antoura in Lebanon and the American mission transferred its print shop from Malta to Beirut in order to print and distribute its books.

著名的美国传教士伊莱·史密斯(Ely Smith)在这一时期非常活跃。他曾在马耳他担任传教出版社的志愿负责人，并于1827年抵达贝鲁特。在那里待了一年后，因恐惧和厌倦，他返回了马耳他。1834年，他再次回到贝鲁特，与妻子一同开办了一所女子学校。他的工作范围逐渐扩大，他将一生奉献于在黎凡特地区（al-Sham）工作，尤其是在贝鲁特。所有这些努力，以及许多其他人的努力，帮助复兴了传教运动。 当易卜拉欣帕夏采用小学教育大纲并在叙利亚实施时，传教士们迎来了一个机会。该大纲受到埃及教育体系的启发，而埃及的教育体系又源自法国体系。传教士们抓住了这一机会，从传教的角度参与教育运动，并在此过程中扩大了他们的印刷事业。在这些基础之上，传教运动蓬勃发展。他们成功地让伊斯兰国的民众以宗教自由之名相互愤怒对立，并在穆斯林、基督徒和德鲁兹派之间发起了各种与信仰（‘Aqeedah）相关的宗教活动。

The noted American missionary Ely Smith was very active at this time, he had been working in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834 and together with his wife they opened a school for girls. His area of work broadened and he devoted his life to working in al-Sham, Beirut in particular. All these efforts and the efforts of many others helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other 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.

当易卜拉欣帕夏撤离沙姆地区时，动荡、恐惧和混乱随之爆发，人们之间也发生了分裂。外国代表，尤其是传教士，抓住这一时机，又因奥斯曼国家在沙姆的影响力薄弱，开始挑起内乱。仅仅一年之后，即1841年，黎巴嫩山区的基督徒与德鲁兹派之间爆发了严重的骚乱。局势不断恶化，在外国势力的压力与影响下，奥斯曼国家被说服为黎巴嫩设计了一套独立的统治体系，将该省分为两部分：一部分由基督徒管辖，另一部分由德鲁兹派管辖。奥斯曼国家任命了一位总督统辖两部分，旨在避免两个教派之间发生冲突。然而，这一体系并未成功，因为它并不自然。英国和法国介入了这场争端，每当官方当局试图平息动乱时，它们便煽动内乱。

When Ibrahim Pasha retreated from al-Sham, unrest, fear and anarchy broke out and people became divided among themselves. The foreign delegates, especially the missionaries, seized the opportunity and due to the meager influence of the ‘Uthmani State in al-Sham, began igniting civil strife. After a period of just one year, in 1841, serious disturbances broke out in the mountains of Lebanon between the Christians and the Druze. The situation deteriorated and under the pressure and influence of the foreign states the ‘Uthmani State was talked into designing a separate ruling system for Lebanon, dividing the province into two parts. One part would be occupied by the Christians, while the Druze would occupy the other. The ‘Uthmani State appointed a governor over both parts, aiming to avoid any clashes between the two sects. This system did not succeed, however, because it was not natural. Britain and France became involved in the dispute and incited civil strife wherever the official authorities attempted to quell the trouble.

英国人和法国人利用这些冲突作为借口干涉黎巴嫩的事务。法国支持马龙派，英国则支持德鲁兹派，这导致1845年骚乱再度爆发。其景象令人恐惧，袭击范围还扩大到教堂和修道院。盗窃、杀戮和劫掠变得司空见惯，奥斯曼政府因此派遣其外交事务负责人前往黎巴嫩，动用其授权权力，一劳永逸地平息动乱。然而，他未能取得实质性成果，尽管他确实使紧张局势稍有缓和。与此同时，传教士们加紧活动，1857年马龙派开始呼吁革命和武装斗争。马龙派教士煽动农民反对封建领主，农民在该国北部对他们发起猛烈攻击，革命由此爆发并蔓延至南部。基督教农民now起而反对德鲁兹派封建领主，英国和法国也分别支持各自的盟友。内战因此迅速蔓延至整个黎巴嫩。德鲁兹人开始不分青红皂白地杀害所有基督徒，无论是教士还是普通民众，以致数以千计的基督徒或死亡或流离失所、无家可归，这些冲突之残酷由此可见一斑。

The British and the French used these clashes as a pretext to interfere in Lebanon’s affairs. The French sided with the Maronites and the British sided with the Druze, this led to the renewal of disturbances in 1845. The scenes were horrifying and the attacks were extended to include Churches and monasteries. Theft, killing and pillage became common practice, prompting the ‘Uthmani government to send her foreign affairs in charge to Lebanon in order to use his mandatory powers to quell the trouble once and for all. He, however, could not achieve anything significant, although he managed to appease the tension a little. Meanwhile, the missionaries intensified their activities and in 1857 the Maronites began calling for a revolution and armed struggle. The Maronite clergy incited the farmers against the feudal lords and they attacked them fiercely in the North of the country, thus the revolution was ignited and it spread to the South. The Christian farmers now rose against the Druze feudal lords and the British and the French backed their respective allies. Civil strife spread rapidly all over Lebanon as a result of this. The Druze began to indiscriminately kill all Christians, whether they were clergy or ordinary people until thousands of Christians were either dead or displaced and homeless, such was the ferocity of these clashes.

骚乱与暴力的浪潮蔓延到了沙姆其余地区。在大马士革，穆斯林居民与基督教居民之间展开了激烈而深刻的仇恨斗争，最终在1860年穆斯林袭击了基督教徒聚居区，并对其实施了屠杀。随之而来的是抢掠和大规模破坏，直到国家不得不出兵干预，才平息了这场骚乱。尽管国家成功恢复了平静与秩序，西方国家却将此视为干涉沙姆事务的良机，于是派遣军舰驶抵其海岸。

The waves of disturbances and violence spread to the rest of al-Sham. In Damascus, a fierce campaign of deep hatred was waged between its Muslim and Christian inhabitants which finally led to the Muslims attacking the Christian district in 1860 resulting in them committing a massacre. This was accompanied by pillaging and mass destruction until the State was forced to militarily intervene in order to put an end to the disturbances. Although the State managed to restore calm and order, the Western countries saw it as an opportunity to interfere in al-Sham and so they sent their warships to its shores.

同年八月,法国向贝鲁特派遣了一支步兵师,开始镇压这场起义。奥斯曼国家由此陷入叙利亚和黎巴嫩的内乱之中。其真正的根源在于西方诸国试图干涉奥斯曼国家的内政。它们这样做了,并且成功迫使奥斯曼国家为叙利亚设计了一套特殊的统治制度,将其划分为两个省(Wilayat),并给予黎巴嫩特殊的特权。由于这些事件,黎巴嫩与叙利亚其他地区分离,并被授予地方自治权,由一个以基督教徒为首的地方政府统治,并由代表当地居民的行政委员会协助。此后,外国势力便把持了黎巴嫩的事务,并将其变为它们开展活动的中心。因此,黎巴嫩成为外国势力渗透进奥斯曼国家核心地带及其穆斯林领土的桥头堡。

In August of the same year, France sent a division of her infantry to Beirut which began the task of quashing the revolution. This was how the ‘Uthmani State was infested by civil strife in Syria and Lebanon. Its true cause was the Western states who were trying to meddle in the internal affairs of the ‘Uthmani State. This they did and they managed to force the ‘Uthmani State to design a special ruling system for Syria, dividing her into two Wilayat and giving Lebanon special privileges. From these events, Lebanon became separated from the rest of al-Sham and it was granted local autonomy, governed by a local administration headed by a Christian ruler and assisted by an administrative council representing the local residents. Since then, foreign countries have managed the affairs of Lebanon and have made it the center for their activities. Lebanon therefore became the bridgehead from which the foreign powers infiltrated into the heart of the ‘Uthmani State and its Muslim lands.

与此同时,传教士们采取了一项新政策。传教士们不满足于仅仅兴办和经营学校、印刷厂和诊所,而是进一步设立协会。1842年,在美国传教团的主持下成立了一个委员会,旨在建立一个科学协会。该委员会的工作持续了五年,最终成功设立了一个名为“艺术与科学协会”的组织。其成员包括纳西夫·亚兹吉和布特鲁斯·布斯塔尼(两位黎巴嫩基督徒,因为他们是阿拉伯人而被吸纳进来),美国人伊莱·史密斯和科尼利厄斯·范·戴克,以及英国人丘吉尔上校。该协会的宗旨起初含糊不清。它倾向于向成年人传授科学知识,同时也在学校里教导青少年。协会鼓励成年人和青少年学习西方文化,并按照传教士的计划塑造他们的思想。

Meanwhile, the missionaries adopted a new policy. The missionaries did not content themselves with just building and running schools, printing presses, and clinics, but went further to establish associations. In 1842, a committee was set up to establish a scientific association under the auspices of the Ameri- 183 can mission. The committee’s work lasted for five years until it had managed to establish an association called the “Association of Arts and Sciences.” Its members included Nasif al-Yaziji and Butrus al-Bustani, (Lebanese Christians taken on board because they were Arabs) Americans Eli Smith and Cornelius van Dyke, and Briton Colonel Churchill. The objectives of the association were vague at first. It had the tendency to teach science to adults, as well as teaching youngsters at school. The association encouraged adults and youngsters alike to learn Western culture, sculpting their minds according to the missionary plan.

然而,尽管该协会付出了巨大努力,在两年时间里,它在整个黎凡特地区(al-Sham)只招募到五十名活跃成员。他们全都是基督徒,主要来自贝鲁特,没有一名穆斯林或德鲁兹派教徒加入该协会。人们为扩大和活跃协会的工作付出了巨大努力,但毫无成效。协会在成立五年后便告瓦解,除了传教士们想要再设立更多协会的愿望外,没有取得任何显著成果。因此,另一个协会于1850年成立,名为“东方协会”。它由耶稣会创立,处于法国耶稣会神父亨利·德布雷尼耶的监护之下,其成员全部为基督徒。它沿袭了“艺术与科学协会”的道路,同样只存续了很短时间便和其前身一样瓦解了。

However, despite the tremendous efforts put in by the association it only managed to recruit fifty active members in the whole of al-Sham over a two year period. They were all Christians, mainly from Beirut, and no Muslim or Druze joined the association. Colossal efforts were made to expand and activate the work of the association but to no avail. The association collapsed after five years from its initial establishment without reaping any significant results except for the desire of the missionaries to establish more associations. Therefore, another association was founded in 1850 and it was named the “Oriental Association.” It was founded by the Jesuits under the guardianship of the French Jesuit Father Henri Debrenier and all its members were Christians. It followed in the footsteps of the “Association of Arts and Science” lasting only a short time before collapsing as its predecessor had done.

此后又成立了几个社团,但它们都注定失败,并像先前一样瓦解。1857年成立了一个新社团,采用了略有不同的办法:严禁任何外国人入会,其创始人全部是阿拉伯人。它不知何故获得了成功,一些穆斯林和德鲁兹人确实加入了。该社团接纳他们,是因为他们是阿拉伯人。它的名称为"叙利亚科学社"。由于其活动、阿拉伯属性,以及社员中没有外国人,它获得了成功。其成员设法吸引他人入会,争取支持,直到入会人数达到150人。其行政人员中有一些知名的阿拉伯人物,例如德鲁兹人穆罕默德·阿尔斯兰和穆斯林侯赛因·拜哈姆。阿拉伯基督教各教派的人物都加入了,其中最著名的是易卜拉欣·亚兹吉之子和布特鲁斯·布斯塔尼之子。该社团实际上比其他所有社团存续得更久。其纲领旨在容纳各教派,并作为阿拉伯民族主义的火种。然而,其隐秘目标是殖民和传教,却披着科学的外衣。它是一个隐秘的组织,通过传播西方文化和教育而显现出来。

Afterwards, several associations were established, but all were doomed to failure and they collapsed as before. A new association was founded in 1857 which adopted a slightly different method, no foreigners whatsoever were allowed to join and its founders were all Arabs. Somehow, it managed to succeed and some Muslims and Druze actually joined. The association accepted them because they were Arabs. Its name was the “Syrian Scientific Association.” It became successful owing to its activities, Arabic affiliation, and because of the absence of foreigners among its membership. Its members managed to recruit other people to join and they gathered support for the association until 150 members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Mohammed Arsalan from the Druze and Hussein Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being the son of Ibrahim al-Yaziji and the son of Butrus al-Bustani. This association had in fact outlasted all the others. Its program was designed to accommodate all sects and to serve as the spark for Arab nationalism. However, its covert objective was colonial and missionary draped in the name of science. It was a shadowy organization manifesting itself in the spreading of Western culture and education.

1875年，“秘密协会”在贝鲁特成立，它实际上基于一种政治理念，开始鼓吹阿拉伯民族主义的观念。其创始人是五名年轻人，他们都曾在贝鲁特的新教学院接受教育。他们均为基督徒，且受到传教团体的影响。协会成立后，陆续吸收了一小批成员。该协会通过其宣言和传单，似乎在呼吁阿拉伯民族主义，并呼吁阿拉伯人，尤其是叙利亚和黎巴嫩的阿拉伯人，实现政治独立。

In 1875, the “Secret Association” was formed in Beirut, it was actually based on a political idea. It began encouraging the concept of Arab nationalism. Its founders were five young men from amongst those who had been educated in the Protestant college in Beirut. They were all Christians whom the missionary parties had managed to affect. Following the establishment of this association, a small number of members were recruited by them. The association seemed to be calling, through its declarations and leaflets, for Arab nationalism and political independence for the Arabs, especially those in Syria and Lebanon.

然而，该协会的实际工作和真正纲领所关注的，是一个完全不同的目标。其目的是在人们心中播下奇异的欲望和虚假的希望。它倡导阿拉伯民族主义，煽动对奥斯曼国家的敌意，称之为土耳其国家。它致力于将宗教与国家分离，并以阿拉伯民族主义作为生活的基础。该协会始终推崇阿拉伯主义。其负责人在其文献中屡次指责土耳其从阿拉伯人手中夺取了伊斯兰哈里发，违反伊斯兰教法，并滥用宗教。这清楚地表明了该协会的真实性质，以及其成立的真正目的，即挑起针对伊斯兰国家的骚动。它的章程旨在制造对宗教的怀疑与猜忌，并建立以非伊斯兰原则为基础的政治运动。事实是，这些运动是由西方列强发起的。是他们建立了这些运动，监督其发展并加以操控。他们还撰写了关于这些活动的报告。例如，驻贝鲁特的英国领事于1880年7月28日致电其政府称：“革命传单开始流传，据怀疑其来源是米德哈特。尽管如此，局势仍然平静。详情见邮件。”

However, its actual work and its real program was concerned with an entirely different objective. Its aim was to cast strange desires and false hopes into the hearts of the people. It called for Arab nationalism and encouraged animosity towards the ‘Uthmani State, dubbing it the Turkish state. It worked towards separating religion from the State and making Arab nationalism as the basis of life. The association always championed Arabism. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari’ah, and of abusing the Deen. This neatly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause agitation against the Islamic State. It was chartered with creating suspicion and skepticism about the Deen and to establish political movements based on non-Islamic principles. The fact is that these movements had been initiated by Western powers. It was they who established them, monitored their progress and managed them. They also wrote reports about their activities. For instance, the British consul in Beirut sent a telegram to his government on 28th July 1880 saying, “Revolutionary leaflets came into circulation, Midhat is suspected to be the source, despite this, the situation remains calm. Details in the post.”.

这份电报是在贝鲁特街头散发并张贴于墙上的一份传单之后发出的。电报发出后不久，英国驻贝鲁特和大马士革的领事又陆续寄出了数封信件。

This telegram was dispatched in the wake of a leaflet distributed on the streets of Beirut and posted on the walls there. The telegram was soon followed by several letters sent by the British consuls in Beirut and Damascus.

这些信件附有该协会散发的传单副本,因此理应被视为有关在阿拉伯沙姆地区开展活动的新教学院所建立的运动的报告。该协会的活动在沙姆地区更为明显,不过正如英国驻吉达专员1882年致其政府的信函所示,它在其他以阿拉伯人为主的地区也有活动。在一份关于阿拉伯运动的报告中,他写道:“然而,我得到消息,甚至在麦加本地,一些知识分子也已开始谈论自由。依我从所闻来看,似乎已有人策划一项计划,旨在将内志与两河之间的土地(即伊拉克南部)联合起来,并任命曼苏尔帕夏为统治者;同时将阿西尔与也门联合起来,任命阿里·伊本·阿比德统治这两地。”

The letters were accompanied by copies of the leaflets which the association had distributed and should therefore rightly be regarded as reports on the movement set up in the Protestant college which began its activities in al- Sham. The association’s activities were more evident in al-Sham, although they took place in other predominantly Arab areas as demonstrated by what the British commissioner in Jeddah wrote to his government in 1882. In a report about the Arab movement, he stated, “However, news has reached me that even in Makkah itself some intellectuals have begun talking about freedom, it seems to me from what I have heard that a plan has been designed aiming at uniting Najd with the land between the two rivers, i.e. the South of Iraq, and appointing Mansur Pasha as ruler, as well as uniting ‘Asir and Yemen by appointing ‘Ali ibn ‘Aabid to rule over them.”.

英国并非唯一感兴趣的一方，法国也表现出了极大的兴趣。1882年，贝鲁特的一位法国官员表达了法国的关切，他说道：

Britain was not the only interested party, France too displayed a great deal of interest. In 1882, one of the French officials in Beirut voiced the French concern by saying,

“独立精神已广泛传播。我在贝鲁特逗留期间，注意到穆斯林青年致力于兴办学校和诊所、振兴国家的热忱。值得一提的是，这一运动不受任何教派影响，该组织欢迎基督徒加入，并依靠他们参与民族主义活动。”

“The spirit of independence is well spread and I noticed during my stay in Beirut the dedication of Muslim youths in establishing schools and clinics and in reviving the country. What is worth mentioning here is that this movement is free of any sectarian influence, this association welcomes the membership of the Christians and relies on them to participate in the nationalist activities.”.

一位法国人从巴格达写信来，

A Frenchman wrote from Baghdad,

“无论我走到哪里，都遇到同样普遍的情绪，那就是对土耳其人的仇恨，其强烈程度不相上下。至于发起集体行动、摆脱这种备受憎恨的局面，这一想法正在大力推进。地平线上，一股阿拉伯运动之风正在聚集力量，即将诞生。这个长期受压迫的民族，即将宣告其在穆斯林世界中的应有地位，并主导这个世界的命运。”

“Everywhere I went, I was faced with the common feeling, on the same scale, of hatred for the Turks. As for the concept of initiating collective action to get rid of this much hated situation, this is very much under way. In the horizons a wind of Arab movement is gathering strength and is about to be born. This people who have been oppressed for a long time are about to proclaim their natural status within the Muslim world and direct the destiny of this world.”.

传教活动以宗教和科学的名义进行，其关注范围并不仅限于美国、法国和英国，而是延伸到大多数非伊斯兰国家，包括派遣传教远征队的沙皇俄国，以及派遣一群“修女”（卡罗特修女会）参与其他传教团的普鲁士（德国）。尽管各个传教团和西方代表团在其政治纲领上存在分歧（这些纲领考虑到了各自的国际利益），但他们的目标是相同的：传播基督教，在东方推行西方文化，同时唤起穆斯林对其宗教的怀疑，促使他们反感自己的宗教，轻视自己的历史，并引导他们赞美西方及其生活方式。

Missionary work in the name of religion and science was not merely confined to the focus of the attention of the US., France and Britain, but extended to most of the non-Islamic states, including Czarist Russia who sent missionary expeditions and Prussia (Germany) who sent a group of ‘sisters’ (the nuns of Carodt) to participate with other missions. Inspite of the difference of opinion among the various missions and Western delegates regarding their political programs, which took into consideration their international interests, their objective was the same; the preaching of Christianity and the spreading of Western culture in the East coupled with the arousal of the suspicions of the Muslims towards their Deen, pushing them to resent it and to regard their history with contempt while leading them to praise the West and its way of life.

传教士们开展布道，是出于他们对伊斯兰教和穆斯林的强烈憎恨。他们鄙视伊斯兰文化及其生活方式，把穆斯林视为落后的野蛮人，这种轻率的看法至今仍是几乎每一个欧洲人的观点。他们所取得的成果，在今天我们的土地上不信之风的盛行和殖民主义的存在中体现得十分明显。

The missionaries carried out their preaching according to their great hatred of Islam and the Muslims. They disdained the Islamic culture and its way of life and they regarded the Muslims as backward barbarians, which remains the ill-considered opinion of nearly every European. The results that they achieved are reflected today in the concentration of disbelief and colonialism in our lands.