自伊斯兰历十二世纪中叶(公元十八世纪)以来,伊斯兰世界便迅速偏离其应有的地位,急剧沉沦,坠入衰落的深渊。人们曾进行了无数次尝试,力图使其复兴,或至少遏止这种衰落,但都无济于事。伊斯兰世界依然笼罩在阴郁、混乱与衰败之中,并且至今仍在承受这种落后与失序所带来的后果。

Since the middle of the twelfth century Hijri (eighteenth century C.E.) the Islamic world has been rapidly declining from its correct position and sinking horribly to the abyss of decline. Numerous attempts have been undertaken to revive it, or at least to halt the decline, but to no avail. The Islamic world remains in a state of gloom, anarchy and decline, and it still suffers the consequences of such backwardness and disorder.

其衰落的原因在于一个单一的因素，即严重的弱化，它摧毁了人们理解伊斯兰的能力。造成这种弱化的原因，是阿拉伯语的能力与伊斯兰的能力相互脱离：从公元十三世纪（伊历第七世纪）起，阿拉伯语在理解伊斯兰和承载伊斯兰两个方面都被忽视。因此，除非将阿拉伯语的能力与伊斯兰的能力融合在一起，使阿拉伯语成为伊斯兰的语言，作为伊斯兰根本且不可分割的一部分，否则衰落将持续拖累穆斯林。这是因为正是语言的能力承载了伊斯兰的能力，并因此与之交融，以至于伊斯兰的完整承载只能通过它来完成；如果忽视它，就无法进行沙里亚（神圣律法）中的伊贾提哈德（从经文中推导教法条例）。阿拉伯语知识是伊贾提哈德的基本条件。此外，伊贾提哈德对乌玛而言是必需的，因为乌玛内部的进步只能通过运用它才能实现。

The reason for its decline is due to one single factor, the severe weakness that destroyed the ability of the minds in understanding Islam. The cause for this weakness was the detachment of the capacity of the Arabic language from the capacity of Islam when the Arabic language was ignored both in understanding and carrying Islam from the beginning of the seventh century Hijri onwards. Accordingly, unless the capacity of the Arabic language is mixed with the capacity of Islam by making the Arabic language the language of Islam as a fundamental and inseparable part of it, the decline will continue to drag the Muslims down. This is because it is the linguistic capacity that carried the capacity of Islam and consequently intermingled with it, such that the perfect carrying of Islam cannot be undertaken except by it; and if it is neglected, Ijtihad (deriving of AHkam from texts) in Shar’a (divine law) cannot be undertaken. Knowledge of the Arabic language is a fundamental condition in Ijtihad. Furthermore Ijtihad is necessary for the Ummah since progress within the Ummah cannot occur except by utilising it.

尝试以伊斯兰复兴穆斯林的努力之所以失败，原因有三： 第一，承担复兴重任者对伊斯兰的fikrah（思想）缺乏准确的理解。 第二，伊斯兰的Tareeqah（方法）在落实其fikrah（思想）方面不够清晰。 第三，承担复兴重任者未能将伊斯兰的fikrah（思想）与伊斯兰的Tareeqah（方法）紧密且不可分割地联系起来。

There are three reasons why the attempts undertaken to revive the Muslims with Islam failed; The first is the lack of an accurate understanding of the Islamic fikrah (idea) by those who assumed the burden of revival. The second is the lack of clarity of the Tareeqah (method) of Islam in implementing its fikrah. The third is the failure of those who assumed the burden of revival to link the Islamic fikrah with the Islamic Tareeqah tightly and inseparably.

关于伊斯兰的思想（fikrah），有许多因素影响了它，使其中许多细节在穆斯林中被淡化。这些因素始于伊斯兰历第二世纪初，并一直持续到殖民主义到来之时。印度、波斯和希腊等外来哲学对一些穆斯林产生了影响，促使他们试图使伊斯兰与这些哲学相调和，尽管二者之间存在着完全的矛盾。这些调和的尝试导致了错误的解释和阐释，使一些伊斯兰的事实在穆斯林的头脑中变得混乱甚至消失，或至少削弱了他们的理解。此外，一些怀有敌意的人表面上皈依伊斯兰，并开始引入与伊斯兰格格不入、甚至与之相矛盾的观念。这导致许多穆斯林对伊斯兰产生了错误的理解。另外，在伊斯兰历第七世纪，传播伊斯兰时出现了对阿拉伯语的忽视。所有这些因素都预示着穆斯林的衰落。从伊斯兰历第十一世纪末（公元十七世纪）直至今日，伊斯兰世界遭受了文化和传教的入侵，随后又遭受西方的政治入侵，这雪上加霜，在伊斯兰社会中制造了更多的复杂问题。所有这些对穆斯林对伊斯兰思想的错误理解产生了深刻影响，因此穆斯林头脑中原本清晰确定的认识也就丧失了。

With regard to the Islamic fikrah, many factors affected it which diluted many of its details for the Muslims. Such factors arose at the start of the second century Hijri and continued until the arrival of imperialism. Foreign philosophies, such as Indian, Persian and Greek had an impact on some Muslims, leading them to make attempts to reconcile Islam with these philosophies, despite the complete contradiction between the two. These conciliatory attempts led to erroneous interpretations and explanations that confused and eliminated some Islamic facts from the mind of the Muslims or at least weakened their understanding. Furthermore, some individuals who harboured ill feeling towards Islam embraced it hypocritically and began introducing concepts alien to Islam and even contradicting it. This led to an erroneous understanding of Islam by many Muslims. Additionally in the seventh century Hijri, the negligence of the Arabic language arose in the conveying of Islam. All of these factors announced the decline of Muslims. From the end of the eleventh century hijri (seventeenth century C.E.) up to the present day, the Islamic world has been subjected to cultural and missionary invasions, followed by the political invasion of the West, which added insult to injury and created further complications in the Islamic society. All this had an effective influence on the Muslims incorrect understanding of the Islamic fikrah, thus true crystallisation in the minds of the Muslims was lost.

关于伊斯兰的道路（Tareeqah），穆斯林逐渐失去了对它的清晰理解。穆斯林过去理解自己在世上的存在是为了伊斯兰，穆斯林在世上的责任是传播伊斯兰的da'wah，伊斯兰国家的责任是在内部执行伊斯兰并施行其律法，对外则负责传播它，而实现这一目标的方法是由国家实行的圣战（Jihad）。我们认为，在穆斯林清楚地理解了这一点之后，他们开始把穆斯林的首要责任视为先谋生计，其次在条件允许时进行宣教与指导。国家开始认为在执行伊斯兰律法上的怠慢并无过错或罪过，也不以放弃为传播伊斯兰而进行的圣战（fee sabeel lillah，即为主道）为耻。穆斯林在失去自己的国家之后，尽管国家存在软弱与不足，他们仍看到伊斯兰在清真寺的兴建、书籍的出版和道德（Aqhlaaq）的教育中重新回归，而对于kufr（不信）对他们的统治以及对他们的殖民，他们却保持沉默。

Regarding the Islamic Tareeqah, Muslims gradually lost the clarity of its understanding. The Muslims used to understand their existence in life was for the sake of Islam, that the Muslims duty in life was to carry the da’wah of Islam, that the duty of the Islamic State is to implement Islam and execute its rules internally and carrying the da’wah for it externally, and that the method for this is Jihad, performed by the State. We say that then after the Muslims clearly understood this, they began viewing the main duty of Muslims as the acquisition of life firstly, and secondly preaching and giving guidance whenever the conditions permitted. The State began to see no fault or sin in its complacency in executing Islamic rules, and did not see any shame in abandoning Jihad fee sabeel lillah (in the way of Allah) to spread Islam. The Muslims after they lost their State - despite its weakness and shortcomings - saw the return of Islam in the building of masaajids, the publishing of books and the educating of morals (Aqhlaaq) whilst they kept silent over the domination of kufr on them and about its colonisation upon them.

关于伊斯兰的“fikrah”（思想观念）与“Tareeqah”（方法）之间的联系，穆斯林开始研究与处理问题相关的伊斯兰教法规定，即与fikrah相关的规定，却没有重视那些说明处理方式的规定，即说明Tareeqah的规定。于是，他们把各项规定与其执行方法割裂开来研究。他们还集中研究礼拜和斋戒、婚姻和离婚的规定，而忽视了圣战（jihad）、战利品（al-Ghanaim）、哈里发制度（Khilafah）、司法、土地税（al Kharaj）等方面规定的研究。这样，他们就把fikrah与Tareeqah割裂开来，结果导致fikrah的实施离开了它的Tareeqah便无法想象。

With regards to the linkage between the Islamic fikrah and Tareeqah, Muslims started to study the AHkam Shara’iah related to treatment of the problems, i.e. related to the fikrah, and did not pay attention to the rules that demonstrate the manner of the treatment, i.e. demonstrate the Tareeqah. Thus, they studied the rules detached from their method of execution. They also concentrated on studying the rules of prayer and fasting, marriage and divorce, and they neglected the study of the rules of jihad, al-Ghanaim (spoils), Khilafah, the judiciary, land taxation (al Kharaj) and so on. Thus they detached the fikrah from the Tareeqah, which resulted in the implementation of the fikrah becoming inconceivable without its Tareeqah.

在伊斯兰历十三世纪末(公元十九世纪),对伊斯兰教法的误解及其在社会中的应用变得明显起来。人们对伊斯兰教作出与其经文不相符的解读,以便迎合当时的社会,然而应当要做的,是使社会去适应伊斯兰,而不是反过来。问题在于社会的腐化,而社会需要由一种思想体系(mabda'a)来加以改革,因此这一思想体系必须原样施行,并且社会必须以此思想体系为基础,彻底而根本地加以改变。因此,那些试图改革社会的人,理应原样施行伊斯兰的律法,不论社会、时代、时间或地点如何。然而他们并没有这样做,反而曲解伊斯兰律法,使之适应当代生活。这一错误的恶果,可以从一般原则和具体条款的推导中看出。他们推导出与这一观点相符的一般原则和具体规定,因此确立了许多错误的一般原则,例如:"随时代变化而改变律法并不被禁止";"习俗是裁决者"等等。他们颁布没有任何伊斯兰律法依据或证据支持的教法裁决(fatwa),其中一些甚至与明确的古兰经文相矛盾。例如,他们以不是倍增的借口,并以未成年人(qassir)资金的需要为由,允许少量的高利贷(riba)。被称为伊斯兰律法法官的法官在审理时,对孤儿的存款判以高利贷(riba);被称为普通法官的法官同样判决高利贷(riba)。他们颁布教法裁决,暂停哈杜德刑法(Hudood),并允许从伊斯兰以外的来源获取哈杜德。于是他们以这些规定更符合时代为借口,制定了与伊斯兰律法相违背的规则,并认为伊斯兰必须适应每一个时代、时间和地点。 这种状况导致伊斯兰与生活相互脱节。敌人借助这种错误的理解和不当的规则,引入了他们的法律与原则。穆斯林并未在其中看出与伊斯兰相抵触之处,原因在于他们心中已经根深蒂固地形成了一种错误观念,即认为伊斯兰适用于每一个时代和每一个地方。于是,为迎合各种学派、各种意识形态、各种事件和各项原则而对伊斯兰进行曲解的做法便盛行起来,哪怕这种解释与伊斯兰的思想和观点相左。这加剧了伊斯兰与生活的分离,因此,凡是依据这种错误而粗浅的认识所进行的改革运动,最终都难免失败。

At the end of the 13th century Hijri (19th century C.E.) the misunderstanding of the Islamic Shari’ah and its application on the society became obvious. Islam was interpreted in ways incompatible with its texts in order to adapt to the present society, although what was required was to change the society to adapt with Islam, and not the other way round. For the issue was the corruption of society which needed to be reformed by an ideology (mabda’a), so the ideology had to be applied as it is, and the society had to be changed completely and radically on the basis of this ideology. Thus, it was necessary for those who attempted to reform the society to apply the Islamic rules as they are, regardless of society, era, time or place. However, they didn’t do this; rather they misinterpreted the Islamic rules to adapt them to contemporary life. The excesses of this error could be seen in the derivation of general and detailed principles. They derived general principles and detailed rules that agreed with this viewpoint. Thus, they established numerous erroneous general principles, such as; “It is not prohibited to change the rules according to the changing of the time”, and like, “Tradition is the arbiter” etc. They issued fatwas without any support or evidence from Shar’a, and some of them even contradicted the definite Qur’anic text. For example, they permitted a little usury (riba) on the pretext that it is not multiple, and by the excuse of its necessity for the funds of the minor (qassir). The judge who was called a Shar’ai judge came to judge with usury (riba) on the deposits of the orphans. The judge, whom they called the regular judge also ruled with usury (riba). They gave fatwa to suspend Hudood (penal code) and allowed the Hudood to be taken from a source other than Islam. Thus they laid down rules contradicting Shar’a using the excuse that these agree more with the time, and it is necessary that Islam suit every age, time and place. This resulted in the detachment of Islam from life. This erroneous understanding and incorrect rules was used by the enemies of Islam to introduce their laws and principles. The Muslims did not see in them any contradiction with Islam, due to what had been established in their minds based on the erroneous understanding that Islam suits every time and place. The misinterpretation of Islam to suit every school of thought, ideology, incident and every principle - even if the interpretation disagreed with the ideology of Islam and its viewpoint - became prevalent. This helped in the separation of Islam from life and consequently the failure of every reformist movement working according to this erroneous and poor comprehension was inevitable.

在公元二十世纪初，又出现了一个新的问题，使伊斯兰与生活之间的障碍进一步增加。这加剧了伊斯兰运动原本就存在的种种问题。穆斯林，尤其是学者（ulema）和有知识的人，具有三个特征：

In the beginning of the 20th century C.E, a further problem was added that increased the obstacles that stand between Islam and life. This amplified the already existent problems that faced the Islamic movements. The Muslims, and in particular the scholars (ulema) and the educated people were characterised by three things:

首先，他们研究伊斯兰的方法与理解伊斯兰所要求的研究方法不同。伊斯兰的研究方法，是把沙里亚的律法当作实际问题来研究，以便国家在其职责范围内加以应用，也便于个人在自身事务中加以应用。学者们对法学（fiqh）的定义是：

Firstly, they studied Islam in a way different from the method of study required to understand it. Islam’s method of study is to study the Shari’ah rules as practical questions for application by the State in what concerns it, and by the individuals in their affairs as an individual. Scholars have defined jurisprudence (fiqh) as being,

“从其详细证据（al-adillah al-tafsiliyyah）中推导出的实践性沙里亚事务的知识”

“the knowledge of the practical Shar’ai matters that are derived from their elaborated evidences (aladillah al-tafsiliyyah)”.

这样的研究既能为学习者带来知识，也能通过国家与个人双方为社会带来行动。然而，乌largest学者（ulema）、受过教育的人，甚至大多数穆斯林，研习伊斯兰时都只是为了纯粹的理论知识，仿佛它是一种虚幻的哲学。由此，教法规则（Ahkam）变得假设化、不切实际，而沙里亚（Shar'a）被当作一套灵性与道德的事务来研习，而不是用来处理生活问题的规则。这是就学习而言的情况。至于伊斯兰的达瓦（Da'wah），传教士所实行的布道与引导方式取代了伊斯兰所要求的学习方法。于是，研习伊斯兰的人要么成了僵化的学者，要么成了定期宣讲乏味讲道（khutba）的布道者，却在社会中收不到任何效果。他们不理解以伊斯兰进行教化（culturing with Islam）的含义，即以一种能引起穆斯林情感变化、提醒他们安拉的惩罚与震怒的方式，教导穆斯林关于其宗教的事务，使穆斯林在通过学习安拉的经文及其教授方法而将情感与理智相连之后，成为一个充满活力的人格。事实上，他们对这些一无所知，并以"劝导与引导"（wa'adh wa irshad）的方法取代了这种深刻而有效的教学方式，而这种方法仅局限于肤浅的讲道。由于这一点，人们觉得社会问题的处理方式与伊斯兰之间存在矛盾，而这需要加以调和。因此，人们普遍以一种使伊斯兰适应当代生活的方式来诠释伊斯兰，这种做法变得司空见惯。

Such a study would produce knowledge for the student and action for the society by both the state and the individual. However, the ulema and educated people, even most Muslims, studied Islam for the purpose of mere theoretical knowledge as though it were a fanciful philosophy. Through this the juristic rules (AHkam) became hypothetical and impractical, and Shar’a came to be studied as a set of spiritual and moral matters, and not as rules to treat the problems of life. This is as far as the study is concerned. As to the Da’wah for Islam, the way of preaching and guidance as practised by the missionaries prevailed instead of the method of study required by Islam. Thus the people who studied Islam became either inanimate ulema, or guiding preachers who regularly preach the boring sermons (khutba) without producing any effect in society. They did not understand the meaning of culturing with Islam, teaching Muslims the matters of their Deen in a way that produces a change in their emotions, and reminds them of the punishment and wrath of Allah, so that a Muslim becomes a dynamic personality when his emotions are linked to his mind as a result of learning the verses of Allah and the method of its teaching. Indeed, they understood none of this, and they replaced this deep effective method of teaching by the method of “preaching and guidance” (wa’adh wa irshad), which is confined to the shallow sermons (khutba). Due to this, people perceived that there was a contradiction between the way the problems of society were addressed and Islam, and this required reconciliation. Consequently it became common among people to interpret Islam in a way to make it adapt to the contemporary life.

除此之外,他们还误解了安拉的经文,例如:

In addition to this, they misunderstood the verses of Allah (swt), for example,

“信士们不应该全体出征。从他们每一支队伍中，只需有一部分人出去，以便留下的人在宗教上获得正确的知识，并在他们回到自己的族人那里时予以警告，使他们得以戒备。” Note: The Qur'an verse text above is translated as is; no ﷺ is added since no mention of the Prophet appears in this passage. [TMQ At-Tawba:122]

“And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in the Deen and that they warn their folk when they return to them, so that they may beware.” [TMQ At-Tawba:122]

他们将这段经文解释为：每个群体中应当有一部分人出去求取知识，然后回到自己的族人中教导他们。由此，他们把学习宗教定为范围性的集体义务（فرض كفاية），从而与沙里尔的律法判断（الحكم الشرعي）以及这段经文的含义相抵触。

They interpreted this Ayah to mean that some people of each group should set off to acquire knowledge and to return to their people to teach them. Through this, they made learning of the Deen fard kifayah (a collective duty), thus conflicting with the Hukm Shar’ai and the meaning of the Ayah.

关于伊斯兰律例（Hukm Shar'ai），每位理智成年的穆斯林都有义务从伊斯兰教中获取涵盖其日常生活事务的知识。这是因为他们被命令依据安拉（SWT）的命令与禁令来履行自己的一切行为。若不通过了解与自身行为相关的伊斯兰律例，就无法做到这一点。因此，在宗教中获取关于穆斯林在生活事务中应当遵循的规则的全面知识，是每个个体的义务（fard ayn），而不是集体义务（fard kifayah）。至于Ijtihad，即推导律例，则是集体义务（fard kifayah）。 至于他们所提出的与这节经文含义相矛盾的说法：这节经文是关于圣战（jihad）的，其意思是穆斯林不应全体都出去参加圣战。当一群人出去参加圣战时，另一群人应留下来，在使者（ﷺ）处学习律例；待圣战者返回后，留守者便会以能够产生效果的方式，把圣战者所缺失的安拉律例教给他们。圣门弟子（ra）的做法也印证了这一点：他们极其谨慎地学习宗教的律例，并追随使者（ﷺ）左右。他们中有些人出征参加圣战，有些人则留下来学习宗教律例。圣战者返回后，留守者便把他们所缺失的律例教给他们。

As for the Hukm Shar’ai - it is an obligation that every sane adult Muslim acquires knowledge from Islam covering the matters of their daily life. This is because they are commanded to perform all his actions based upon the commands and the prohibitions of Allah (swt). There is no way to fulfil this except through the knowledge of AHkam Sharai’ah related to their actions. Therefore, acquiring comprehensive knowledge in the Deen about the rules necessary for the Muslim to follow in life’s affairs is an obligation upon every individual (fard ayn) not a fard kifayah. As for Ijtihad, that is to derive AHkam, it is a fard kifayah. With regards with their contradiction to the meaning of this Ayah - the verse is about jihad, which means that Muslims should not all go out to jihad. When a group sets out for jihad another group should remain to learn the AHkam at the hands of the Messenger (saw), so once the mujahideen returned back, those who stayed behind would teach them what they had missed of the rules of Allah in a way that would produce an effect on them. This is also indicated by the example of the Sahabah (ra), who were so careful to learn the AHkam of the Deen, and to be in the company of the Messenger (saw). Some of them would set out on an expedition for jihad, and some would stay behind to learn the AHkam of the Deen. When the mujahideen returned, those who remained would teach them the AHkam they had missed.

其次,怀恨伊斯兰教和穆斯林的恶毒西方一方面攻击伊斯兰教的教义,诋毁它,对它捏造谎言,另一方面谴责伊斯兰的某些律法(Ahkam),尽管这些律法是人生问题的正确解决方案。因此,穆斯林,特别是受过教育的穆斯林,在这种攻击面前表现出软弱。随后,他们任由伊斯兰教受到指控,并转入防御,这导致他们误解了伊斯兰的律法。例如,他们把圣战(Jihad)解释为防御性战争而非进攻性战争。他们与圣战的实际含义相悖,因为圣战是针对任何阻挡伊斯兰宣教(Da'wah)的人而进行的战争,无论对方是否是侵略者。换言之,圣战是清除阻挡宣教即伊斯兰呼吁的任何障碍,并为之而战;为了安拉而战。穆斯林对波斯、拜占庭帝国、埃及、北非、西班牙和其他地方发动圣战时,是因为宣教要求他们进行圣战,以在这些国家传播伊斯兰教。因此,这种对圣战的错误理解,源于不允许伊斯兰教受到指控的软弱,以及以一种能够满足指控者的方式为其辩护。与此类似的还有一夫多妻制问题、断手贼窃问题以及其他问题,穆斯林试图回应不信者的指责,他们尝试把伊斯兰解释为与伊斯兰思想相悖的含义。如此一来,穆斯林便远离了对伊斯兰的正确理解,进而使伊斯兰从实践中被移除。

Secondly, the malicious West hateful of Islam and the Muslims attacked the Deen of Islam, defamed it, fabricated lies against it on the one hand and denounced some of its AHkam on the other, despite the fact that these rules are the correct solutions for the problems of life. So the position of Muslims, particularly the educated ones, was characterised by weakness in the face of this attack. Subsequently they allowed Islam to stand accused and became defensive, a matter which caused them to misinterpret the rules of Islam. For example they interpreted jihad as a defensive rather than offensive war. They contradicted the reality of jihad, for jihad is a war against anyone who stands in the face of the Islamic Da’wah whether he is an aggressor or not. In other words it is the removal of any obstacle standing in the face of the Da’wah, i.e. the call to Islam, and the fight for its sake; for the sake of Allah. When Muslims conducted Jihad against Persia, the Byzantine Empire, Egypt, North Africa, Spain and other places, they did so because the Da’wah required them to undertake Jihad to propagate Islam in these countries. So this erroneous interpretation of Jihad resulted from the weakness in not allowing Islam to be accused, and from defending it in a way that would satisfy the accuser. Similar to this is the question of polygamy, the question of cutting the thief ’s hand and other questions, which Muslims tried to respond to the disbeliever’s accusations. They tried to interpret Islam in meanings that would contradict the Islamic thoughts. Accordingly this distanced Muslims from understanding Islam which subsequently removed it from action.