传教活动的入侵被视为先锋，它为欧洲殖民主义铺平了道路：先在文化上征服伊斯兰世界，随后在政治上征服之。通过征服伊斯坦布尔和巴尔干地区，并将伊斯兰带入欧洲，伊斯兰的思想领导权由穆斯林带到了西方国家。当这种领导权衰落之后，穆斯林国家便成为西方的目标，西方随之将其思想领导权带到穆斯林世界。在那里，它遇到了肥沃的土壤，其文化和生活观念以科学、人文主义和宗教布道等不同方式被播种下来。西方并未就此止步，还通过将攻势指向伊斯兰，诋毁伊斯兰文化和伊斯兰的生活观念。这对受过教育的阶层和政治家产生了不利影响，事实上深深影响了所有承载伊斯兰文化的人，并且最终影响到大多数穆斯林。至于受过教育的人群，殖民列强在占领之前于其传教学校中，在占领之后于所有其他学校中，都依据其特定的哲学、文化以及其独特的生活观念，设计了自己的教育大纲和文化课程。他们将西方人格作为这种文化及其复兴的基础，将其历史和环境作为我们穆斯林热切地用来充实头脑的主要素材来源。他们并不止于此，还干预教学大纲的细节，确保任何局部内容都不偏离、不违背代表其哲学与文化的总体原则。即便是伊斯兰教义和历史课程也不例外；这两门课程都是以西方的基础、依照西方的观念设计的。

The missionary invasion was regarded as the spearhead which paved the way for European colonialism to conquer the Islamic world politically after first conquering it culturally. Through conquering Istanbul and the Balkans and by bringing Islam to Europe the Islamic intellectual leadership was carried by the Muslims to the countries of the West. When that leadership faltered the Muslim countries became the target of the West, which consequently carried its intellectual leadership to the Muslim world where it encountered fertile ground for its culture and its concepts about life; these were sowed in different ways under the name of science, humanism and religious preaching. The West did not stop there either, as well it libeled the Islamic culture and the Islamic concepts about life by directing its onslaught against Islam. This adversely affected the educated class and the politicians, in fact it deeply affected all those who carried the Islamic culture, and in time it came to affect the majority of the Muslims. As for the educated people, the colonial powers had designed in their missionary schools, before the occupation, and in all the other schools after the occupation, their own educational syllabus and cultural programs according to their particular philosophy and culture and their own special concepts about life. They made the Western personality the basis of this culture and of their renaissance, history and environment the main sources of the material which we Muslims eagerly overflow our minds with. Neither did they stop at that, but they went as far as interfering with the details of the syllabi making sure that no partial items stepped out of line nor contradicted the general principles which represented their philosophy and culture. This was the case even concerning the Islamic Deen and history lessons; both these syllabi had been designed on a Western basis and according to Western concepts.

即便到了今天,伊斯兰宗教(Deen)在伊斯兰学校中仍被当作一门符合西方宗教概念的精神与道德科目来教授。它的讲授方式远离现实,也远离生活的真实状况。先知穆罕默德ﷺ的生平被教给我们的青年时,与先知的使命和启示割裂开来,其方式与讲授拿破仑或俾斯麦的生平并无二致。结果,这样的教学无法在他们心中唤起应有的情感与观念。宗教课程中的崇拜与道德内容,则被从个人利益的角度来呈现。于是,伊斯兰宗教的教学也同样走上了西方观念中个人得失与利益的道路。

Even today the Islamic Deen is taught in Islamic schools as a spiritual and moral subject conforming to the Western concept of religion. It is taught in a way which is far from reality and far removed from the real facts of life. The life of the Messenger of Allah (pbuh) is taught to our youth in a way which is cut off from the Prophecy and the Message. It is taught in the same way that the lives of Napoleon or Bismarck are taught, for instance. As a result, this does not create in their hearts any of the proper emotions or concepts. The subject of worship and morals, which is included in the religious syllabus, is presented from a self-interest point of view. Thus, the teaching of the Islamic Deen has likewise come to be set upon the same course as the Western concepts of personal benefit and interest.

伊斯兰历史的教育同样因用心不良与误解而蒙受玷污,并且打着历史公正与科学研究的名义被抹黑。更令人痛心的是,一些受过教育的穆斯林也采用传教士的方法与教学大纲来讲授历史、编辑历史著作。结果,所有的教育大纲都依照西方哲学设计,学生通过学习这些大纲,使得大多数知识分子西化了。他们吸收并喜爱这种文化,依其观念生活,直到其中大多数人厌恶伊斯兰文化,并在它与西方文化相抵触的时候和地方对其加以批判。

Educating the Islamic history has also been similarly stained due to illintention and misunderstanding, and has been blackened in the name of historical fairness and scientific research. What rubs salt into the wound is the fact that some of the educated Muslims have taken up the teaching of history and the editing of historical works according to the missionary method and syllabus. Consequently, all the educational syllabi have been designed according to Western philosophy, and, through following its syllabi. This has made most of the intellectuals Westernized. They digested the culture, loved it, and led their lives according to its concepts until most of them became averse to the Islamic culture and critical of it when and where it contradicted Western culture.

那些穆斯林在文化上西化了,这是一种受西方观念支配的文化。他们忠于这种文化,以至于崇拜外国人并采纳其文化。他们中的许多人接受了西方的性格,变得憎恨伊斯兰教和伊斯兰文化,与西方人的态度如出一辙。他们相信伊斯兰教和伊斯兰文化是穆斯林衰落的根源,这正是他们被西方人灌输的看法。因此,当传教远征成功地将那些知识分子穆斯林拉到他们一边时,他们便取得了巨大的成功,这些人随后与西方人并肩对抗伊斯兰教和伊斯兰文化。

Those Muslims became Westernized in their culture, a culture controlled by the Western viewpoint. They were faithful to that culture, to the extent that they idolized the foreigner and adopted his culture. Many of them assumed the Western character, they became hateful of Islam and Islamic culture, in the same way that the Westerner was. They believed that Islam and the Islamic culture was the cause of the decline of the Muslims, as they had been led to believe by them. Consequently, the missionary expeditions achieved great success when they managed to pull across to their side the intellectual Muslims who then fought alongside them against Islam and the Islamic culture.

这种局面进一步蔓延，不仅波及那些在欧洲和外国学校接受教育的人，也波及那些同样承载伊斯兰文化的人。他们对殖民西方列强诋毁其宗教（Deen）的行径既震惊又愤怒，于是开始对这些诽谤作出回应。他们做出回应时，并未先去判断这种回应本身是对是错。急于从外国人的诽谤中捍卫伊斯兰教，使他们没有审视自己的回应。他们确信伊斯兰教正遭到无端指责，但与此同时，他们还是开始了危险的过程，即扭曲伊斯兰教的经训文本，使之迎合西方的观念。

The situation spread even further to include not only those educated in Europe and in foreign schools, but also to those carrying the Islamic culture as well. They were stunned and incensed with the colonial Western powers’ actions in libeling their Deen, and so began their response to the libel. Their response was initiated without realizing whether such was either right or wrong in the first place. In their eagerness to defend Islam from the libel of the foreigners they did not check their reply. They were certain that Islam was being wrongly accused, but all the same they began the dangerous process of twisting the Islamic texts in order to make them comply with Western concepts.

因此,他们的回应软弱无力,实际上正是这种回应,而非回应本身,对传教运动的渗透起到了很大帮助。更糟的是,与伊斯兰文化相悖的西方文化,被他们接受并纳入自己的观念之中,并且不公正、错误地将其归于伊斯兰教。他们大多先是宣称西方的文化源自伊斯兰和穆斯林,随后便开始曲解伊斯兰的律法,使之迎合那种文化,尽管伊斯兰文化与西方文化之间存在着明显的矛盾。

As a result, their reply was weak and in effect, it was this which proved very helpful to the missionary invasion, rather than the reply itself. What is even worse is that the Western culture, which is contradictory to the Islamic culture, became part of their concepts which they readily accepted and unjustly and wrongfully attributed to Islam. Most of them began by saying that the West had taken its culture from Islam and the Muslims, and then they started twisting the Islamic rules to suit that culture, despite the flagrant contradiction between the Islamic and Western cultures.

因此,当他们向自己证明其中的‘Aqeedah(信条)与文化和西方文化相一致之后,他们便接受了西方文化的全部内容。这意味着他们接受了西方文化,并抛弃了他们的伊斯兰文化。这正是殖民主义者所想要的,也正是西方在集中其传教工作和殖民远征时所追求的目标。

Therefore, once they had demonstrated to themselves that their ‘Aqeedah and culture were consistent with the Western culture they came to accept the Western culture in its entirety. This meant that they had accepted the Western culture and abandoned their Islamic culture. This was precisely what the colonialist wanted and what the West was aiming for when it concentrated its missionary work and its colonial expeditions.

由于穆斯林的知识分子大多在西方的学校和学院接受教育，他们对伊斯兰的理解不及接受过伊斯兰教育的人，因此穆斯林总体上承袭了西方关于生活的观念。他们的国家因此被社会中物质主义的西方文化所淹没，社会也因而完全按照西方文化及其观念来运作。

By having their intellectuals educated in Western schools and colleges, and through their lack of understanding of Islam relative to those who had an Islamic education, the Muslims by and large inherited the Western concepts about life. Their countries were, thus, swamped by the materialistic Western culture in the society which led the society to be solely run according to the Western culture and its concepts.

大多数穆斯林并没有意识到，民主制度和资本主义经济制度都是不信之制度。当他们的纷争被以非真主所降示的律法来裁决时，他们既无动于衷，也不感震惊，尽管他们确实知道真主（SWT）说：

Most of the Muslims did not realize that the democratic ruling system and the economic Capitalist system were both systems of disbelief. They were neither moved nor shocked when their disputes were settled by other than what Allah (swt) had revealed despite the fact that they most certainly knew that Allah (swt) says,

“{且谁不依照安拉所降示的来裁决，这些人就是卡菲尔（即不信道者）。}”（黑衣：5:44）

“And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers).” [Al-Ma’idah, 5:44].

所有这一切，都是由于西方文化的缘故。西方文化以政教分离为基础，在他们的社会中占据主导地位；而且唯物主义的西方观念广泛传播。他们认为，只要信仰真主（SWT）并遵守拜功，便已尽到了伊斯兰的责任。与此同时，他们以为可以按照自己的欲望、并依照自己认为最好的方式来处理生活中的事务。这丝毫不让他们感到不安，因为他们已被西方的观念所感染，那种观念说：“恺撒的归恺撒，上帝的归上帝。”相反，他们却不受伊斯兰观念的影响，而伊斯兰观念使恺撒及其所拥有的一切都牢牢处于真主（SWT）的主权之下。真主的命令涵盖一切，拜功也在其内；它涵盖买卖、租赁（实际上是所有商业交易）、司法制度与教育制度，总之无所不包，但穆斯林已不再受这些观念的影响。恨不得他们读过真主（SWT）所说的话……

All this was because of the Western culture, based on the separation of religion from the state, which was predominant amongst their societies, and because the materialistic Western concepts were widespread. They felt that if they just believed in Allah (swt) and observed the prayers, then they would have accomplished their Islamic duties. Meanwhile, they thought that they could conduct their life’s affairs according to their own desires and with what they thought was best. This did not trouble them in the slightest because they had been infected by the Western concept which states that one should, “Render unto Caesar what is Caesar’s and unto God what is God’s.” Conversely, they were unaffected by the Islamic concepts which make Caesar and all he possesses firmly under the domain of Allah (swt). Allah’s orders encompass all things as well as the prayer; they encompass buying and selling, renting (indeed all business transactions), the Judicial and education systems; simply everything, but the Muslims were no longer affected by these concepts. If only they had read what Allah (swt) says,

“以及你当依真主所降示的（启示）在他们之间作出裁决。”（《筵席章》，5:49）

“And so judge (you O Muhammad (pbuh)) between them by what Allah has revealed.” [Al-Ma’idah, 5:49].

以及祂的话:

And His saying,

“当你们彼此约定在一定期限内进行债务交易时，应当把它记录下来。”[黄牛章（Al-Baqarah），2:282]

“When you contract a debt for a fixed period write it down.” [Al-Baqarah, 2:282].

以及祂的话:

And His saying,

“并且，谁在正道已对他明确显示之后，违背使者，并追随信士之道以外的道路，我就任他走他所选择的道路，并将他投入火狱——那是何等恶劣的归宿。”（安-尼萨，4:115）

“And whoever contradicts and opposes the Messenger (Muhammad (pbuh)) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in hell - what an evil destination.” [An-Nisa, 4:115].

以及真主的这句话:

And by Allah’s saying,

“而信士们不应当全体出征。每一大队之中，应当有一部分人出征，以便留守的人研习宗教知识，并在他们回到族人那里时警告他们，使他们可以戒慎。”（《忏悔章》9:122）

“And it is not (proper) for the Believers to go out to fight (Jihad) all together. Of every troop of them, a party should only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).” [At-Tauba, 9:122].

当然，他们即使读诵《古兰经》中的经文，也从未受其所含观念的影响。他们只是把这些经文当作《古兰经》的文字来读，仅此而已。而穆斯林读《古兰经》时，则知道它是活的，应当将其中的观念运用到生活中，努力在生活里加以践行。然而，他们读这些经文时，所处的环境里西方观念占据主导地位，因此他们只沉醉于经文的灵性之美，而一到观念与含义的层面，便筑起了一道心理壁垒。这一切都是因为西方文化与观念实际上支配了他们，对他们产生了控制作用。就大多数人而言情况如此，那些接受过伊斯兰教育或外国教育的人也不例外。

Certainly, they were never affected by the concepts carried in the verses contained in the Qur’an even if they read them. Instead, they read these verses as Qur’anic verses stopping at that. Whereas, a Muslim really reads the Qur’an knowing that it is alive and that he should use the concepts in his life by attempting to implement them in it. However, they read these verses in circumstances whereby Western concepts were predominant and accordingly they indulged in the spirituality of the verses. When it came to the concepts and the meanings of these verses they erected a mental block. All this was because the Western culture and concepts effectively controlled them, holding sway over them. This is as far as the majority of the people were concerned and those who held an Islamic or foreign education.

至于那些政治人物,由他们所造成的磨难要严重得多,灾难也要惨重得多。自从殖民列强聚拢这些政治人物,以重金厚赏引诱他们起来反抗奥斯曼国家以来,他们的所作所为都按照西方人为他们设计的那样行事。在奥斯曼国家时期,他们站在西方人一边,帮助西方人对付他们自己的国家。伊斯兰教明文禁止这样做,然而他们仍设法做到了,并且为此感到自豪。每逢他们自行选定的各种场合和纪念日,他们都要夸耀自己的这一"成就"。那时,他们非但没有为了纠正局势、撼动国家而与执政派系斗争,反而与国家的敌人——不信道者——站在一起反对国家。辛辣的讽刺在于,不信道者最终竟夺取了他们的国家。此后,他们不去寻求民众的帮助来对抗不信道者,反而向后者寻求帮助来对付自己的同胞。他们受不信道者影响至深,以至于丧失了伊斯兰的品格。他们的观念被某些政治和哲学见解所毒化,进而毒害了他们对生活的看法,最终也毒害了他们对圣战本身的看法(而圣战正是国家的终极目的)。这种毒害蔓延开来,污染了整个伊斯兰的氛围,并搅乱了生活各个方面的概念。

As for the politicians the tribulation was far greater and the catastrophe far worse due to them. Ever since the colonial powers had gathered these politicians, tempting them to stand against the ‘Uthmani State by promises of big rewards, they conducted themselves according to what the Westerners had designed for them. In the days of the ‘Uthmani State, they sided with the Westerner and helped him against their State. This being expressly forbidden in Islam, yet still they somehow managed to do it and they felt proud of it. They boasted about their achievement during every occasion and anniversary which they chose for themselves to celebrate. At that time, instead of struggling against the ruling faction in order to redress the situation and shake up the State, they went along with its enemy, the disbelievers, against the State. The bitter irony was that the disbelievers eventually ended up taking over their country. Then, instead of seeking the people’s help against the disbelievers, they sought the help of the latter against their own people. They were affected by the disbelievers to the point whereby they lost their Islamic personality. Their concepts became poisoned by certain political and philosophical opinions and this in turn poisoned their viewpoint about life and ultimately about Jihad itself (this being the ultimate purpose of the State). This spread to poison the whole of the Islamic atmosphere and confuse the concepts in every aspect of life.

以谈判妥协取代了圣战。政治家们相信并采纳了"先取其所能，日后再争其余"的原则——他们认为这比在国土上驻扎庞大的军队更有利于殖民者——于是寻求不信道的殖民者的帮助成为普遍做法和标准规则。他们依赖他，却没有意识到，他们向不信道者寻求的任何援助，都被视为重大罪过和政治上的自杀。他们还借助地域主义的狭隘来开展工作，并将其变成自己的政治氛围。他们没有意识到，正是这种地域主义使政治工作徒劳无功，因为无论地域多大，地域主义都无法履行真正的生活所需的全部政治和非政治职责。他们并未就此止步，而是将个人利益作为关注的焦点，把外国作为他们普遍关注的中心。因此，他们失去了自然的关注中心，即他们的理念。失去了它，无论他们多么努力、多么忠诚，也就失去了实现目标的机会。

Compromising through negotiations replaced Jihad. The politicians believed and adopted the principle of, Khuth wa taalib (Take what you can now and then ask for the rest later) - which is considered better for the colonialist than a huge army in the land - and seeking the help of the disbelieving colonialist became common practice and a standard rule. They relied on him without realizing that any assistance they sought from the disbeliever was considered a grave sin and political suicide. They also resorted to working through the narrowness of regionalism, and made it their own political atmosphere. Not realizing that this very regionalism makes political work fruitless because regionalism - no matter how large the region is - cannot fulfill all the political and non-political duties that a true life needs. They did not stop at that either, but they made their personal interests the focus of their attention and made the foreign countries their general center of attention. Therefore, they lost the natural center of attention, which was their ideology. By losing it, they lost the chance of succeeding in their quest, no matter how hard they worked at it and however faithful they were.

因此,所有的政治运动都归于徒劳,乌玛中每一次觉醒都变成了一种自相矛盾、混乱无序的运动,就像被宰杀的牲畜一样,最终以静止不动、绝望和屈服告终。之所以如此,是因为政治运动的领导者失去了他们天然的核心关注点。于是,乌玛失去这一核心关注点也就成了自然之事。因此,政治家的观念被错误的思想以及外来的意识形态所污染。结果,在穆斯林的土地上,以民族主义、社会主义、地域主义、共产主义、精神宗教、道德、教育和宣教之名建立起了各种运动。这些运动不但使局势更加恶化,还加重了社会所承受的种种心结。

Therefore, all the political movements became futile, and every awakening in the Ummah turned into a contradictory, confused movement like that of the slaughtered animal, which finally ends with a motionless, despair and surrender. This is so, because the leaders of the political movements lost their natural focal attention. Thus, it became natural that the Ummah loses this focal attention. Accordingly, the concepts of the politicians were poisoned with the erroneous, as well as with the foreign ideologies. As a result, movements were established in the Muslim lands in the name of nationalism, socialism, regionalism, communism, spiritual Deen, morals, education and preaching. These movements worsened the situation and added to the complexes of which the society suffers.

这些运动的结果是失败，以及原地打转，因为它们遵循西方的观念，受到传教士入侵的影响；它们引导乌玛去做那些没有带来成果或益处的事情。它们还使帝国主义得以牢牢扎根并长期留存。因此，传教士入侵所取得的成功无与伦比。

The result of all these movements was the failure and to revolve around themselves, because they went according to Western concepts, affected by the Missionary invasion; and they directed the Ummah in matters which brought no fruit or good. They also enabled imperialism to get strong hold and remain there. Thus, the success of the Missionary invasion was unmatched.