在众多现有的定义中,意识形态可以被定义为一套指引人们目标、期望和行动的宗旨与观念;意识形态可以被视为一种综合的愿景,一种看待事物的方式。"意识形态"一词本身并不带有任何正面或负面的语义或内涵。根据德斯蒂·德·特拉西的说法,"意识形态"一词由两部分组成:idea(观念)和logy(学)。换言之,意识形态描述的是这样一种逻辑:它从一个基本而全面的观念中推导出一整套目标、宗旨、规则和制度。从这一视角看,意识形态就只是意识形态;它既非正面也非负面,既非善也非恶,既非可接受也非应被拒斥。它提供了一种系统化的方式来描述观念、概念、制度、规章和方法。就此而言,社会主义不能仅仅因为它是一种意识形态而受到批评。社会主义可以根据其所承载的思想和信念而受到批评;正是意识形态的内容才是接受审视和批判的对象。同理,资本主义也不能仅仅因为它是一种意识形态而被拒绝或接受。资本主义的原则及其应用所产生的影响,才应当成为批判和审视的对象。伊斯兰教同样如此。我们不能因为伊斯兰教构成了一种意识形态,就接受或拒绝伊斯兰教这一观念。

Among the many existing definitions, an ideology can be defined as a set of aims and ideas that directs one’s goals, expectations, and actions; an ideology can be thought of as a comprehensive vision, as a way of looking at things. The word ideology itself does not carry any positive or negative semantics or connotation. According to Destutt de Tracy, the word ideology is assembled from two parts, idea and logy. In other words, ideology describes the logic which derives the set of goals, aims, rules, and systems from a basic and comprehensive idea. From this perspective, an ideology is just an ideology; it is neither positive nor negative, neither good nor bad, neither acceptable nor rejected. It provides a systematic way of describing ideas, concepts, systems, regulations, and methods. In this regard, the ideology of socialism cannot be criticized simply because it comprises an ideology. Socialism can be criticized based on the ideas and beliefs it carries; it is the content of the ideology that could be subject for scrutiny and criticism. By the same token, capitalism cannot be rejected or accepted simply because it stands as an ideology. It is the principles of capitalism and the impact of its application that should be subject for criticism and scrutiny. The same applies to Islam. We cannot accept or reject the notion of Islam on the basis that it formulates an ideology.

David F. Forte，克利夫兰州立大学法学教授，在传统基金会（Heritage Foundation）发表的一篇文章中，持一种极端的观点：他把意识形态等同于恐怖主义和杀戮，并坚称伊斯兰教只应被视为一种能够提供慈善的宗教。他的原话是："我们的政策应当是：凡是以虔诚、慈善、平等和关怀他人来践行其信仰的各民族、各宗教，都应受到赞扬和保护；但任何人，无论是以宗教、社会主义还是历史之名，企图夺取一个国家并将信仰转化为一种意识形态，而这种意识形态恐吓并杀害无辜之人，此人便是我们的敌人，也是所有宗教的敌人。"恐怖主义在任何情况下都不能、也不应被容忍，这一点应当十分清楚；同样应当清楚的是，恐怖主义并不等同于"意识形态"。

David F. Forte, professor of law at Cleveland State University, in an article published by the Heritage Foundation, takes the extreme point when he equates ideology to terrorism and killing and insists that Islam should be viewed only as a religion capable of providing charity. In his own words, “Our policy ought to be that all peoples, of all religions, who fulfill their religion with devotion, charity, equality and concern for others will be celebrated and protected, but that any person—whether in the name of religion or socialism or history—who seeks to take over a state and turn that belief into an ideology, an ideology which terrorizes and kills innocent people, is our enemy and the enemy of all religion.” Where it should be clear that terrorism cannot and should not be tolerated under any circumstances, it should also be clear that terrorism is not equivalent to “ideology.”.

这里真正的问题不在于用来描述伊斯兰教的名称或术语，而在于这些定义和术语背后的思想与概念。比起术语或名称，更重要的是这些概念所依据的观念。"意识形态"一词无疑比"伊斯兰主义"、"原教旨主义"、"极端主义"或类似的说法更为中性。为避免任何混淆，凡适用之处，我将尽量直接使用"伊斯兰教"一词，而不再使用"伊斯兰的意识形态"这一说法。

What is at stake here is not the names or terminology used to describe Islam. What is more important than terms or names are the ideas and concepts underlying the definitions and terms. The term ideology is certainly more neutral than the term Islamism, fundamentalism, Extremism, phonetic-ism, or the like. To avoid any confusion, I will try to use the plain word Islam in lieu of the term ideology of Islam where applicable.

大约在公元610年,先知穆罕默德ﷺ开始从安拉——造物主真主那里接受启示,即《古兰经》。穆罕默德ﷺ当时居住在麦加。麦加以承载圣寺(Al-Masjid Al-Haram)而闻名,圣寺围绕着名为克尔白(Ka'aba)的建筑而建。据信,圣寺是易卜拉欣先知和他的儿子伊斯玛仪建造的。易卜拉欣在麦加及其周边地区所传播的宗教宣扬独一的真主和崇高的价值观,这些价值观后来为犹太教、基督教和伊斯兰教所继承。随着时间推移,麦加及其周边的阿拉伯人歪曲了易卜拉欣的宗教,引入了多神教信仰。麦加和阿拉伯半岛的阿拉伯人逐渐习惯于将石像作为神明的物质象征来崇拜。由于克尔白被该地区的阿拉伯人视为圣地,麦加的各部落便想方设法成为阿拉伯人在麦加及其他地方所崇拜的所有神明的主持者和看护者。这一地位为麦加的主要部落古莱什赢得了特殊的地位和声望,也使他们获得了“圣地(Al-Haram)看护者”的称号。除了声望、荣誉和地位之外,古莱什因其作为圣地看护者的身份,在经济上也有所收益。《古兰经》后来在名为“古莱什”的章节中提醒了古莱什人这一特殊地位。9

Around the year 610 CE, Prophet Mohammad (PBUH) began to receive Quran in the form of revelation from Allah, god the Creator.8 Mohammad was living in Mecca. Mecca was famous for hosting the Sacred Mosque built around the place called the Ka’aba. The Sacred Mosque is believed to have been built by Prophet Ibraheem and his son Ismail. The religion propagated by Ibraheem in Mecca and its surrounding preached the oneness of god and the supreme values which were carried out by subsequent religions of Judaism, Christianity, and Islam. Over time, the Arabs in Mecca and its surrounding managed to distort the religion of Ibraheem and introduce polytheistic religion with multiple gods. The Arabs in Mecca and Arabia grew accustomed to worshiping stone idols as material representatives of Gods. Since the Ka’aba was considered a holy place by Arabs in the area, the tribes of Mecca worked out their way to become the hosts and custodians of all gods worshiped by Arabs in Mecca and elsewhere. This status has secured for Quraish, the main tribe of Mecca, a special status and prestige, and won them the title of the custodians of the holy place (Al-Haram). Besides the prestige, honor, and status, Quraish was in a position to gain financially and economically from their position as custodians of Al-Haram. The Quran later reminded Quraish of this special status in a Surah named “Quraish.”9

在先知穆罕默德宣布伊斯兰教之前，麦加的宗教已沦为传统、神话故事以及对神的各种表象化描绘。作为立法与发布命令之源的神的角色，被归于麦加有影响力的富人和领袖。10, 11 最终，易卜拉欣的宗教中最崇高的价值在麦加和阿拉伯各部落中被废弃。旧宗教中最神圣的仪式是绕克尔白天房而行，以期获得真主的怜悯与宽恕。在古莱什人的影响下，阿拉伯人将这一做法演变成一种怪异的行为，允许裸体的男女来进行环绕。12 在伊斯兰教启示降临二十年后，先知穆罕默德征服麦加，此种做法在官方和实际层面均被废止。ﷺ

Before the declaration of Islam by Prophet Mohammad, the religion in Mecca was reduced to traditions and mythical stories and representations of god. The role of god as a source of legislation and commands was bestowed upon the influential and wealthy leaders in Mecca.10, 11 Eventually, the supreme values of the religion of Ibraheem were brought to null in Mecca and the Arab communities. The most sacred ritual of the old religion was the circulation around the Ka’aba in anticipation of god’s mercy and forgiveness. The Arabs under the influence of Quraish evolved that practice into a bizarre when they allowed the circulation to be conducted by nude men and women.12 This practice was officially and practically aborted after the conquest of Mecca by Prophet Mohammad twenty years after the revelation of Islam.

大约在公元623年，即伊斯兰教开始后的第十三年，先知穆罕默德ﷺ与他的同伴们从麦加迁徙到麦地那城（迁徙之日前，该城称为雅斯里布）。同一年也标志着伊斯兰历的开始。穆斯林选择这一年作为历法的纪元，而没有选择十三年前伊斯兰教实际开始的那一年。这一年的意义在于，它标志着伊斯兰教从一种理论模式转变为一种实践模式。

Around the year 623 CE, thirteen years after the initiation of Islam, Prophet Mohammad and his companions migrated from Mecca to the city of Medina (called Yathrib until the day of migration). That same year marked the beginning of the Islamic calendar. Muslims chose this year to mark the calendar instead of the year Islam physically began thirteen years earlier. The significance of this year is that it marked the transfer of Islam from being a theoretical model into a practical one.

除了作为接受真主启示的使者之外,先知穆罕默德ﷺ还兼具治国者的身份,负责将律法施行于民众之中。他在麦地那的领导地位获得了一致认可,没有遭到任何质疑,即便是居住在麦地那附近的犹太部落,以及并未完全接受伊斯兰教的人群,也没有提出异议。

Prophet Mohammad added to his role as a messenger who receives god’s revelations, the role of a statesman who applies the rules upon people. His leadership position in Medina was unanimously approved without the least challenge, not even from Jewish tribes living in the vicinity of Medina or the group which did not thoroughly accept Islam.

迁往麦地那以及伊斯兰国家雏形建立之后，《古兰经》的启示也随之转向新的方向。此时的重点更多地放在律法、规章、社会结构、组织制度以及人与人之间的关系上。处于伊斯兰统治之下的麦地那民众，被要求把他们的事务、问题和纠纷提交先知穆罕默德ﷺ裁决。

Right after the migration to Medina and the creation of the nucleus Islamic state, the revelation of the Quran took a new direction. The emphasis now is more focused on the rules, regulations, structure, organization, and relationships between people. The people in Medina, who were under the rule of Islam, were requested to bring their issues, problems, disputes to Mohammad for ruling and judgments.

先知穆罕默德在着手组织新社会中的各种关系之前，没有耽搁任何时间。他建立了一套配对制度，将从麦加迁徙而来的人与麦地那的对应人员配成对子。这种配对安排使新来的迁士在离开麦加、留下全部财产和家当之后，能够顺利过渡到新的地方和社区。财产共享是这一配对方案最明显的成果。先知ﷺ还起草了一份条约，规范麦地那的犹太部落与穆斯林之间的关系。该条约明确了双方在保卫麦地那及其周边地区的安全与保护方面所负有的共同责任。

Prophet Mohammad did not spare any time before he began to organize the relationships in the new society. He established a matching system, by which he matched individuals who migrated from Mecca to counterparts from Medina. This matching or coupling schema allowed the new immigrants to make smooth transition into a new place and locality after they have left all their wealth and belongings back in Mecca. Wealth sharing was the most visible result of the matching program. Prophet Mohammad also drafted a treaty governing the relationship between the Jewish tribes and the Muslims in Medina. The treaty defined the mutual responsibility for the safety and protection of Medina and its surrounding.

不久之后，关于婚姻、离婚、继承、生育和父亲身份的规定相继降示。篇幅最长的章节之一，即第四章《妇女章》（Surah Al-Nisa），包含大量规范丈夫与妻子之间关系的律例。战争与和平的规定则是在一段较长的时间里，随着战争与和平的具体事件而陆续降示的。[21][22] 交易的规定同样是在较长的时间里陆续降示的，散见于许多章节之中，尤以第二章《黄牛章》（Surah Al-Baqara）为最。23

从那时起，伊斯兰国家被称为哈里发（khilafah）国家。该国家仍以同样的方式运作：其规则和条例均源自《古兰经》和《逊奈》的经文。

The Islamic state came to be known since then as the state of the caliphate (khilafah). The state continued to function in the same manner: rules and regulations derived from the texts of the Quran and the Sunnah.

随着艾布·伯克尔被任命为先知的第一位继承人,伊斯兰体制的形态与语境开始呈现其独特的性质与面貌。该体制包括一个以哈里发为国家元首的国家。哈里发通过选举程序,继而经过效忠仪式(bai'ah)而就任国家元首之职。一个代表民众的议会负责任命哈里发。哈里发任命助手协助其履行治理职责。国家内部的纠纷由司法人员处理。国家偏远地区由哈里发任命的总督治理。随着时间推移,这些国家机构变得更加稳固、界定更加清晰。哈里发国家集体承担起实施伊斯兰制度的责任。通过从《古兰经》和逊奈中推导出的大量规则,可以表明伊斯兰的结构包括经济、社会、政治和司法制度。本出版物特别关注经济制度,这将在后续章节中作更详细的讨论。

With the appointment of Abu Bakr as the first successor of the Prophet, the shape and the context of the Islamic structure has taken its distinct character and shape. The structure included a state with the khalifah as the head of the state. The khalifah assumes the post of the head of state through a process of election followed by a process of bai’ah. A council representing the people is charged with the process of appointing the khalifah. The khalifah appoints assistants to help him carry the governing responsibilities. Disputes within the state are handled by judicial personnel. Remote areas within the state are governed by governors appointed by the khalifah. Over time, these organs of the state became more stable and better defined. The state of the khilafah collectively became responsible for the implementation of the systems of Islam. Through a large set of rules derived from the Quran and the Sunnah, it can be shown that the structure of Islam comprised economic, social, political, and judicial systems. Of particular interest to this publication is the economic system, which will be discussed in greater details in subsequent sections.

伊斯兰的思想结构概括于图28之中。其思想基础由基本信条构成,信条之中包含对安拉为唯一真神的信仰、对穆罕默德ﷺ作为安拉派往全人类的最后一位使者的信仰,以及对《古兰经》作为安拉给人类的最终启示的信仰。实现该思想的方法是伊斯兰国,它负责各项制度的贯彻实施。

The ideological structure of Islam is summarized in figure 28. The intellectual foundation consists of the basic creed which in turn contains the belief in Allah as the one and only god, in Mohammad as the last messenger of Allah to all people, and in the Quran as the final divine revelation to mankind. The method of implementing the ideology is the Islamic state, which is responsible for the implementation of the various systems.

伊斯兰的制度包括社会制度、经济制度、政治制度、法律制度和道德制度。社会制度处理男女关系中产生的问题，例如婚姻、离婚、继承和为人父母之道。

The systems of Islam include the social, economic, political, legal, and moral systems. The social system treats the issues that emerge out of man woman relationships such as marriage, divorce, inheritance, and parenthood.

经济制度涉及以下问题：所有权的界定、合伙与公司、货币制度、国内贸易与对外贸易、国家的收入来源，以及消除贫困的机制。