关于伊斯兰教的讨论，从来没有比今天更具争议性的时候。当世界正在为金融困境寻求切实建议时，伊斯兰教也被当作嫌疑对象来审视，每当恐怖袭击发生，情况便是如此。伊斯兰教在多大程度上应为当今世界的恐怖主义行为负责，这一争论仍不断登上主流媒体的头条。与此同时，关于伊斯兰教能在多大程度上助力构建更加稳健的金融体系，讨论也与日俱增。而伊斯兰教作为一种制度和生活方式的前景，同样极具戏剧性。众多穆斯林和非穆斯林的学者、学术界人士和思想家，仍在持续思考伊斯兰教崛起并执掌国家统治权的问题，以及这种主权可能带来的结果和后果。

The discussion of Islam could not have been more controversial at any time in history than the way it stands today. At the time Islam is being sought for a genuine advice on the financial predicaments of the world, it is also pursued as a suspect when terrorism strikes. The debate on how much Islam is responsible for the acts of terrorism in the world today continues to make headlines of major media platforms. In the meantime, the debate on how much Islam can contribute to the construction of a more sound financial system is growing day after day. Yet the prospects of Islam as a system and a way of life are not less dramatic. Scores of Muslim and non-Muslim scholars, academics, and thinkers continue to contemplate on the rise of Islam to the ruling reign of nations and the potential outcome and consequences of such sovereignty.

伊斯兰的复兴，在本书中所呈现的，并不仅仅指伊斯兰哈里发国家的兴起，也不是对伊斯兰教法（又称沙里亚）的机械执行。它也不是重新发动圣战（即吉哈德），更不是将司法与审判体系转交给伊斯兰法院。尽管从最完整的意义上说，沙里亚、吉哈德和伊斯兰法院都是伊斯兰教不可分割的组成部分。本书所说的伊斯兰复兴，指的是恢复一种伊斯兰的生活方式：在这种生活中，物质主义退居次位，虔敬则走到前列掌舵。在这样的生活里，物质成为实现人类生命目标的工具，而不再是驱动人类行进的目标。 众所周知，穆罕默德先知作为使者的二十三年中，前十三年里沙里亚法典、吉哈德和法院并不是伊斯兰文化的主要组成部分，尽管古兰经的大部分正是在这十三年间降示的。这一时期的重点在于宗教与意识形态的理性根基，以及由穆罕默德先知ﷺ和他的门徒所领导的非暴力的思想与政治斗争。

The rise of Islam, as presented in this book, does not only refer to the rise of the Islamic state of khilafah or to a mechanical implementation of the Islamic code, otherwise referred to as Shari’ah. Neither is it the resumption of holy wars, otherwise called jihad. Nor is it the transfer of the court and judicial system to Islamic courthouses. Although in the fullest extent, Shari’ah, jihad, and the courthouses are integral part of Islam. The rise of Islam in the context of this book refers to the resumption of an Islamic way of life in which materialism falls to the backseat while piety moves to the driver seat. It is a life in which matter becomes the tool for satisfying the objectives of the human life, rather than it being the objective which drives the human momentum It is a well-known fact that for thirteen years of Prophet Mohammad’s twenty-three years as a messenger, the code of Shari’ah, the jihad, and the courthouses were not a dominant part of the culture of Islam. Although a large portion of the Quran was revealed during these thirteen years. The main focus during this period was the intellectual foundation of the religion and ideology as well as the nonviolent ideological and political struggle led by Prophet Mohammad (PBUH) and his companions.

在他作为使者的最后十年里，先知穆罕默德建立了一个国家，并建设了一个社会。伊斯兰教法（沙里亚）的律法体系被逐步引入社会，直到在穆罕默德（PBUH）离世、归于最终归宿之前全部完成。可以说，在他生命的最初十三年里，先知穆罕默德在全能的真主降示的《古兰经》的支持下，奠定了一个根基，国家与社会便是在这一根基之上得以实施的。没有这一根基，律法就不可能产生其所设想的政治、经济和社会生活体系。没有这一根基，这些体系只能在先知在世时存续，而在他去世后便会消失。事实是，伊斯兰的制度延续了1300年，赢得了信徒、朋友乃至敌人的赞誉。爱尔兰作家、1925年诺贝尔文学奖得主萧伯纳（Bernard Shaw）曾就穆罕默德及其领导力发表如下评论："我相信，如果像穆罕默德这样的人执掌现代世界的独裁权力，他将能够以一种能为世界带来所急需的和平与幸福的方式解决其问题。"1

The remaining ten years of his life as a messenger, Prophet Mohammad constructed a state and built a society. The Islamic code of Shari’ah was gradually introduced into the society until it was completed before Mohammad (PBUH) departed this life for his final destiny. It can be argued that the first thirteen years of his life, Prophet Mohammad, supported by revelation of the Quran from the Almighty God, established a foundation upon which the state and society was implemented. Without this foundation, the code could not have produced the envisioned systems of political, economic, and social life. Without this foundation, the systems could only have survived while the Prophet was alive only to disappear after his death. The truth of the matter is that the systems of Islam lived for 1,300 years and won the praise of the followers, the friends and the foes alike. Bernard Shaw, Irish writer and Nobel Prize winner in 1925, made the following comments on Mohammad and his leadership: “I believe that if a man like Mohammad were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness.”1

当我们谈论伊斯兰的兴起时，必须同时论及伊斯兰的根基与结构。正是它们赋予了伊斯兰其思想框架。也正因如此，当我们讨论资本主义或社会主义等意识形态，尤其是当这些意识形态面临严峻挑战时，伊斯兰才变得切题相关。

When we talk about the rise of Islam, we have to address both the foundation and the structure of Islam. This is what gives Islam its ideological framework. And this is exactly what makes Islam relevant when we discuss the ideologies of capitalism or socialism, especially when these ideologies face a serious challenge.

当世界秩序因主导其经济和金融体系的意识形态而陷入危机时，一种替代意识形态的形象便会浮现，并直接触动人们的思想。当社会主义在旧苏联开始衰败时，苏联境内的民众和全球的公众都开始寻找替代的意识形态。资本主义已准备好吸引这些寻求意识形态的人，填补社会主义崩溃所造成的真空。这是一个自然的过程。

When the world order experiences a crisis stemming from the ideology which dominates its economic and financial system, the image of an alternative ideology rises and tackles the very minds of the people. When socialism began to fail in the old Soviet Union, the local public in the Soviet Union and the global public in the world began to search for an alternative ideology. Capitalism was ready to engage the minds of the ideology seekers and to fill the vacuum created by the collapse of socialism. That was a natural process.

今天，资本主义作为一种意识形态正陷入危机，这场危机威胁着整个世界意识形态框架的崩溃。人们去寻找和探究替代性的意识形态，这是很自然的事。世界所面临的困境在于，另外两种可能的意识形态无法立即取而代之。社会主义已在二十多年前瓦解，目前也没有认真复兴它的尝试。伊斯兰作为一种意识形态，则在八十多年前就已退出历史舞台，尽管如今确实有认真而热切的努力在争取重新全面实施伊斯兰。如果伊斯兰的意识形态曾在世界某个国家得到实践和实施，那么在资本主义崩溃之后出现的真空，由伊斯兰来填补就是很自然的事。更进一步说，二十世纪末苏联社会主义瓦解之后，伊斯兰本可以与资本主义竞争，去填补那个真空。

Today, capitalism as an ideology is experiencing a crisis which threatens a collapse of the ideological framework in the world at large. It is only natural for people to search and investigate alternative ideologies. The dilemma that faces the world is that the other two potential ideologies are not immediately available to replace the current one. Socialism has collapsed more than twenty years ago, and there is no serious attempt to revive it. Islam has fallen as an ideology more than eighty years ago, although there are serious and vigorous attempts to resume its full implementation. Had the ideology of Islam been practiced and implemented in some country in the world, then it would have been natural for Islam to fill the vacuum which could result after the collapse of capitalism. More so, Islam would have competed with capitalism to fill the vacuum after the collapse of Soviet socialism at the end of the twentieth century.

讽刺的是,伊斯兰的意识形态框架(根基与结构)在二十世纪初实际上已从世界上消失。因此,要使伊斯兰能够作为当今各种意识形态的可行替代方案,它就必须以意识形态的身份重新崛起。这一崛起的进程确实已经开始,世界不久之后便将亲身体验伊斯兰这一意识形态的实际运作。帕特里克·布坎南将这一进程描述为一个时机已经到来的思想,并且认为世界上没有任何军队能够阻止这一崛起。这一进程将在后续章节中作进一步的分析与讨论。

The irony is that the ideological framework of Islam (the foundation plus the structure) was practically removed from the world at the start of the twentieth century. Hence, for Islam to be applicable as a viable alternative to current ideologies, it must rise again in its capacity as an ideology. The process of rising has indeed started, and it will not be too long before the world begins to experience the ideology of Islam in practice. Patrick Buchanan described this process as an idea whose time has come, and that no army in the world could stop this rise. This process will be further analyzed and discussed in the subsequent sections.

因此,本书中所说的"伊斯兰的兴起",指的是伊斯兰意识形态的兴起。这应当可以消除一些人的担忧,即伊斯兰作为一种宗教从未衰落,其信徒人数仍在不断增长。这也应当消除另一种困惑:伊斯兰的渊源,尤其是《古兰经》和穆罕默德先知ﷺ的圣训,都得到了极其精确的保存和记录,因此"伊斯兰的衰落与兴起"这一说法也不适用于伊斯兰的这一部分。实际上,"伊斯兰的兴起"特指伊斯兰意识形态作为思想基础、建立在该基础之上的结构,以及实施该意识形态的方法论,这三者的复兴。

Hence, the term rise of Islam in this book refers to the rise of the ideology of Islam. This should relax the concern that some may have regarding the fact that Islam as a religion has never fallen and continues to be an ever-growing religion in terms of the number of followers. It should also remove the confusion stemming from the fact that the sources of Islam, in particular the Quran and the statements of Prophet Mohammad, have been preserved and documented with utmost accuracy; so the term fall and rise of Islam does not apply to this part of Islam either. In effect, the term rise of Islam refers specifically to the revival of the ideology of Islam in its capacity as an intellectual foundation, a structure built upon that foundation, and a methodology for implementing the ideology.

接下来的章节将探讨伊斯兰作为一种意识形态的细节；这应能阐明我们所说的伊斯兰意识形态框架究竟是什么，以及这一意识形态的主要组成部分有哪些。

The next section will explore the details of Islam as an ideology; this should clarify exactly what we mean by the ideological framework of Islam and what are the major components of this ideology.