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.

穆斯林在其历史上经历过"舒欧比亚运动"（反阿拉伯主义及反阿拉伯语的思潮）的尝试，时值倭马亚王朝与阿拔斯王朝时期；也经历过阿拔斯王朝时期一些波斯人企图夺取国家政权的图谋。这些运动都对阿拉伯语产生了影响。后来，在近代历史中，对阿拉伯语的冲击呈现出不同的形式，并受到欧洲国家的助长。

2Translator - Muslims witnessed during their history atempts of Shu’ubiyyah (anti-Arabism and Arabic language sentiments) in the days of Ummayds and Abbasids and attempts of some Persians to take over the State in the days of Abbasids. These movements left their effects on the Arabic language. Later on, in the modern history, the onslaught against Arabic language started having different shapes and it was fuelled by European nations.

就伊斯兰文本和语言而言,情况如此。至于伊斯兰教如何适用于现实生活,一种危险的倾向出现了:将印度哲学与伊斯兰教相调和。追求后世的途径被认为在于苦行和自我克制,这使许多人避开生活的享乐,转而接受消极的生活方式。他们放弃了作为社会积极成员的角色,结果给伊斯兰国家和整个穆斯林群体造成了巨大损失。由于这一倾向,国家失去了许多有才华的年轻人,他们本可以投身于伊斯兰的使命,而不是沉溺于苦行和自我克制。

This was as far as the Islamic texts and the language were concerned. As for the applicability of Islam to the realities of life, the dangerous trend of reconciling Indian philosophy with Islam emerged. The seeking of the Hereafter was achieved through asceticism and self deprivation and this led many people to turn away from life’s pleasures and to adopt a passive life. They renounced their role of being active members of society and consequently this resulted in a big loss to the Islamic State and Muslims in general. As a result of this, the State lost many talented young men who could have devoted themselves to the Message of Islam, instead of resorting to asceticism and self deprivation.

后来，西方的文化入侵带来了一种与伊斯兰教格格不入的文化。西方欺骗穆斯林，声称这种文化是从穆斯林那里借鉴而来的，并且它所带来的制度与伊斯兰的律法并不相悖。西方引入了与沙里亚相抵触的立法。这对穆斯林产生了极大的影响，导致西方文化蔓延并渗透到穆斯林之中。穆斯林开始以利益为基础来看待生活。在奥斯曼哈里发统治期间，一些西方法律被采纳，西方的银行体系得以建立，高利贷（里巴）被合理化，刑法陷于停滞并被西方刑法所取代。尽管有人颁布教法裁决（法特瓦）为这些做法辩护，它们仍对国家造成了灾难性的影响，使其偏离了伊斯兰的统治。这种背离伊斯兰的行为熄灭了穆斯林昔日坚定的信仰，使国家偏离了正道，并最终导致其衰弱和瓦解。

Later, the cultural invasion by the West brought with it a culture alien to Islam, the West duped the Muslims by claiming that they took this culture from them and that the systems which it brought did not contradict the Islamic rules. The West had brought legislation which contravened the Shari’yah. This affected the Muslims to a great extent and led to the encroachment of Western culture and influenced the Muslims. The Muslims began to see life as being based on benefit. During the ‘Uthmani Khilafah’s rule, some Western laws were adopted, a Western banking system was established, Riba justified, and the penal code stalled and replaced by Western penal codes. Despite the fact that Fatawa were issued to justify such acts they had a disastrous effect on the State and led her astray from the Islamic rule. This deviation from Islam extinguished the strong Iman Muslims once had, took the State away from the right path, and subsequently led to its weakness and disintegration.

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.”.

这些因素极大地削弱了国家，也导致征服活动的中止，从而使传播伊斯兰教的使命被忽视。

These factors contributed greatly to the weakening of the State, as well as leading to a suspension of the conquests and thereby resulting in neglect towards conveying the Message of Islam.

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.

误用并不仅限于国家层面。各省（Wilayat）也同样染上了这一弊病。阿拔斯王朝对阿卜杜·拉赫曼·达希尔（'Abd al-Rahman al-Dakhil）在安达卢斯（Andalus）所采取的行动保持沉默，这使得这种情况得以延续。他的行动导致了国家的大片疆土被割裂出去，他在安达卢斯独立统治，其后继的总督们也如此，其中一些人甚至获得了"信士的长官"（Amir al-Mu'mineen）的称号。尽管如此，安达卢斯并未完全脱离伊斯兰国家而宣告独立，但它仍被单独统治，这导致了软弱渗入国家的结构之中。

Misapplication was not simply confined to the State. The Wilayat came to be infected by the same malaise. The Abbasids’ silence over the action of ‘Abd al-Rahman al-Dakhil in Andalus ensured this. His action led to the amputation of a big part of the State when he ruled Andalus independently, as did the governors who succeeded him, some of them even acquired the title of Amir al-Mu’mineen. Although, Andalus did not declare total independence from the Islamic State. It was, nevertheless, ruled separately and this resulted in weakness creeping into the State’s structure.

最终，这为异教徒夺取安达卢斯创造了条件，而那时伊斯兰国正处于其荣耀的顶峰和最为强大的时期。国家几乎无力挽救安达卢斯的衰亡，这是由于安达卢斯的行政体系已经瓦解。这一情形发生在西线。在东方，各地的总督（Wulaa'）被赋予了广泛而强制性的权力，这使他们滋生了骄傲之心。他们开始按照自己的方式治理其辖区，哈里发对这种局面也予以默许。他满足于他们在讲坛上对他的赞颂，满足于人们提到代他做出的决定，满足于货币上铭刻着他的名字，也满足于仍能从他们那里收取哈拉吉（Kharaj）税收。这些辖区逐渐变成了小型的独立实体，塞尔柱（Saljuqiyyeen）和哈姆丹（Hamdaniyyeen）等辖区便是如此，还有许多其他辖区也是如此。这同样成为了国家走向衰弱的一个促成因素。

Eventually this facilitated its seizure by the disbelievers while the Islamic State was at the height of its glory and at its most formidable strength. The State could do little to save Andalus’ downfall and this was due to the disintegration of Andalus’ administration. That occurred on the Western front. In the East, the Wulaa’ were given general and wide mandatory powers which triggered their ego. They began to operate their Wilayat according to their own way and the Khaleefah agreed to this state of affairs. He was content with the praise which he received from their pulpit and by the mention that decisions were taken on his behalf or by the issuance of currency bearing his name or with the continued receipt of Kharaj revenues from them. These Wilayat became small independent entity. This was the case with the Wilayat of Saljuqiyyeen and Hamdaniyyeen and many others. This too became a contributory factor in the weakening of the State.

随后，权力转移到了奥斯曼人手中。奥斯曼哈里发国在其统治下统一了大部分穆斯林土地。他们在整个欧洲发起圣战，并重新开始传播伊斯兰的使命。然而，这一时期的活跃局面，仅仅依靠奥斯曼前几任哈里发坚定的信仰和军队的武力，而并非建立在对伊斯兰概念的清晰理解和对伊斯兰的全面落实之上。因此，这些征服未能达到古代征服所取得的成果，统治者的力量也未能涵盖伊斯兰国的各个领域。结果，国家很快衰落，最终崩溃，直至停止运作。这是上述因素的直接后果，加之国家面临的诸多阴谋在暗中酝酿。

Following this period came the ‘Uthmanis and the power shifted to them. The ‘Uthmani Khilafah united most of the Muslim lands under its leadership. They initiated Jihad throughout Europe and resumed the conveyance of the Message of Islam. However, this outburst in activity was only backed by the solid Iman of the first ‘Uthmani Khulafah and the military might of the army, and not on a clear understanding of the Islamic concepts and comprehensive implementation of Islam. Therefore, these conquests did not achieve what the conquests of old had achieved, and the strength of the rulers did not embrace all areas of the Islamic State. Consequently, the State soon waned, eventually collapsing until it finally ceased to function. This was as a direct result of the factors mentioned coupled with the many conspiracies brewing against the State.

导致国家衰弱的因素可以归纳为两个主要原因：对伊斯兰教的理解薄弱且偏离正轨，以及由此导致的对其神圣律例的误用。因此，只有对伊斯兰教有清晰的理解，才能重建伊斯兰国家。国家的存续，则依赖于它守护这种清晰理解的力量、在国内正确实施其沙里亚，以及向全世界传播伊斯兰的讯息。

The factors which contributed to the weakness of the State can be summarized into two main reasons: the weak and defocused understanding of Islam and the resultant misapplication of its Divine rules. Therefore, only a clear understanding of Islam would bring back the Islamic State. The maintenance of the State would rely on its strength of safeguarding such a clear understanding, and the proper implementation of its Shari’yah at home and the conveyance of its Message of Islam to the world.