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Mohd Anisul Karim 卡里姆穆罕默德Anisul

Professor Thomas W. Arnold was a polyglot and a scholar of massive erudition.托马斯教授总统阿诺德是一个多语种和大规模博学的学者。 His magnum opus [1] offers an unbiased and authoritative他的代表作 [1]提供了一个公正，权威 history历史 of the expansion of Islam.对伊斯兰教的扩张。 It exposes the deliberate hamperings of some historians and goes directly to the records early sources to examine numerous claims.它暴露了一些历史学家的直接故意hamperings，去年初的纪录来源审查大量索赔。 It also seeks to explain why some persecutions took place in the Muslim world and cogitates the root cause of such incidents.它还试图解释为什么一些迫害发生在穆斯林世界上的地位和cogitates此类事件的根本原因。

On the very Introduction page, he writes:在非常简介页中，他写道：

Moreover it is not in the cruelties of the persecutor or the fury of the fanatic that we should look for evidences of the missionary spirit of Islam, any more than in the exploits of that mythical personage – the Muslim warrior with sword in one hand and Qur'an in the other, but in the quiet unobtrusive labours of the preacher and the trader who have carried their faith into every quarter of the globe.此外，它不是在迫害或愤怒的狂热分子的残酷，我们应该寻找的伊斯兰教传教士的精神依据，任何超过这一神话人物中的功绩 - 穆斯林与剑一方面和古兰经战士'在另一方面，但在安静不显眼的布道者劳动和谁带到全球每一个季度的交易商的信心。 (p. 5) （第5页）

Thus begins his thorough and exhaustive research into the propagation methods adopted by the Muslims to spread Islam.因此，开始进入了穆斯林的传播方法，他通过深入详尽的研究和传播伊斯兰教。 The fact that Prof. Arnold likes to investigate matters from its very root is evident from the fact that the very second chapter of his book is wholly devoted to examining the life of Prophet事实上，阿诺德教授喜欢调查其问题的根源是非常明显的，是从他的著作非常第二章是完全致力于研究先知生活中的事实 Muhammad穆罕默德 (P). （P）的。 He also quotes numerous Qur'?nic verses to support his contentions.他还引用了许多古兰经'？网卡经文来支持他的论点。 One such example is given on p.其中一个实例上页 43, where he says: 43，在那里，他说：

To the heathen Arab, friendship and hostility were as a loan which he sought to repay with interest, and he prided himself on returning evil for evil, and looked down on any who acted otherwise as a weak nidering.阿拉伯的异教徒，友谊和敌意，作为贷款偿还，他试图与兴趣，他自豪回恶有恶报自己，看不起任何谁充当一个薄弱nidering否则。

He is the perfect man who late and early plotteth still 他是完美的男人谁迟到，还早plotteth
To do a kindness to his friends and work his foes and some ill 做一个爱护他的朋友和工作，他的敌人和一些虐待

To such men the Prophet said, “Recompense evil with that which is better” (xxiii:98 ); as they desired the forgiveness of God, they were to pass over and pardon offences (xxiv: 22), and a Paradise, vast as the heavens and the earth, was prepared for those who mastered their anger and forgave others (iiii: 128).对于这样的人先知说，“邪恶的报应与该哪个更好”（23：98）;，因为他们想要的神的宽恕，他们通过反复赦免罪行（24：22），和一个天堂，为广大天空和大地，是为那些谁掌握了他们的愤怒和（至三：128）原谅别人编写的。

The rest of the chapters focus mainly on the expansion of Islam throughout the globe, as aimed by the book.其余各章的重点主要是在全球范围内，按照书上的目的是对伊斯兰教的扩张。 He debunks many misconceptions and rumours attributed to various Caliphs, especially the so-called “Pact of Umar” as他破除了许多误解和谣传归因于不同的哈里发，特别是所谓的“欧麦尔条约”作为 cited引用 by many anti-Muslim missionaries.许多反穆斯林传教士。 On p.关于第 57, he writes: 57，他写道：

It is in harmony with the same spirit of kindly consideration for his subjects of another faith, that 'Umar is recorded to have ordered an allowance of money and food to be made to soem Christian lepers, apparently out of the public funds [1].这是在和谐与善意考虑的另一种信仰，那是他的臣民同样的精神欧麦尔记录已命令的金钱和食物津贴，作出一些基督教麻风病人，显然是从公共资金[1]。 Even in his last testament, in which he enjoins on his successor the duties of his high office, he remembers the dhimmis (or protected persons of other faiths): “I comment to his care the dhimmis, who enjoy the protection of God and of the Prophet; let him see to it that the covenant with them is kept, and that no greater burdens than they can bear are laid upon them.” [2]即使在他最后的遗言，他在他的继任者，他的崇高职责责成办公室，他记得的dhimmis（或其他信仰的保护人）：“我评论他照顾的dhimmis，谁享受的保护神先知，让他看到它的盟约与他们保持，并没有比他们更大的负担是可以承受对他们身上。“[2]

A later generation attributed to 'Umar a number of restrictive regulations which hampered the Christians in the free exercise of their religion, but De Goeje [3] and Caetani [4] have proved without doubt that they are the invention of a later age; as, however, Muslim theologians of less tolerant periods accepted these ordinaces as genuine, they are of the importance for forming a judgement as to the condition of the Christian Churches under Muslim rule.阿后世归咎于欧麦尔的妨碍了他们的宗教的自由运动的基督徒人数的限制性规定，但德胡耶[3]和卡塔尼[4]已证明，他们无疑是一个后来年龄发明;作为然而，更加令人难以容忍的时期穆斯林神学家接受为真正的这些法例作出，他们是形成以基督教教会穆斯林统治下的条件判断的重要性。 This so-called ordinace of 'Umar runs as follows: “In the name of God……….这种所谓ordinace欧麦尔运行如下：“在上帝的名义... ... ...。 you are at liberty to treat us as enemies and rebels”.你有权向反政府武装视为敌人和我们“。 [5] [5]

[1] Baladhuri, p. [1]拜拉祖里，第 129 [ Liber Expugnationis Regionum ] 129 [ 利贝Expugnationis Regionum]
[2] Ibn S'ad, Vol. [2]伊本S'ad，卷。 III, p.第三，第 246 [ Al-Tabaqat ] 246 [ 铝Tabaqat]
[3] Memoire sur la conquete de la Syrie , p. [3] 拉河畔的回忆conquete德拉Syrie，山口 143 143
[4] Annali dell' Islam , Vol. [4] Annali戴尔伊斯兰教 ，卷。 III, p.第三，第 957. 957。
[5] Gottheil pp. [5]戈特海尔页。 382-4 [Dhimmis and Moslems in Egypt] 382-4 [Dhimmis和穆斯林在埃及]

Tackling the issue of Jizyah so often raised by anti-Muslim missionaries, Prof. Arnold writes:解决问题的Jizyah经常受到反穆斯林传教士提出，阿诺德教授写道：

There is abundant evidence to show that the Christians in the early days of the Muhammadan conquest had little to complain of in the way of religious disabilities.有大量证据表明，在Muhammadan征服早期的基督徒没有什么抱怨在宗教残疾方式。 It is true that adherence to their ancient faith rendered them obnoxious to the payment of Jizyah – a word originally denoted tribute of any kind paid by the non-Muslim subjects of the Arab empire, but came later on to be used for the capitation-tax as the fiscal system of the new rulers became fixed [2]; but this Jizyah was too moderate to constitute a burden, seeing that it released them from the compulsory military service that was incumbent on their Muslim fellow-subjects.诚然，要坚持自己的古老信念提供他们厌恶到Jizyah付款 - 记一个字原本由阿拉伯帝国的非穆斯林科目支付任何形式的敬意，不过他在必须为人头税以后使用作为新的统治者成为固定的财政制度[2]，但这Jizyah太温和构成一种负担，看到它释放的义务兵役这是对他们的穆斯林同胞科目现任他们。 Conversion to Islam was certainly attended by a certain pecuniary advantage, but his former religion could have had but little hold on a convert who abandoned it merely to gain exemption from the jizyah; and now instead of jizyah, the convert has to pay the legal alms, zakat, annually levied on most kinds of movable and immovable property.皈依伊斯兰教肯定出席某金钱利益，但他的前宗教可以有，但很少举行皈依谁放弃它只是从jizyah获得豁免，而现在，而不是jizyah，转换已支付的法律施舍，天课，每年征收的动产和不动产种类最多的。 [3] [3]

[2] There is evidence to show that the Arab conquerors left unchanged the fiscal system that they found prevailing in the lands they conquered from the Byzantines, and that the explanation of jizyah as a capitation-tax is an invention of later jusrists, ignorant of the true condition of affairs in the early days of Islam. [2]有证据表明，阿拉伯征服者保持不变的财政体制，他们发现在他们的土地，当时从拜占庭征服，而且对jizyah作为人头税的解释是后来jusrists，无知的发明事情的真实状况伊斯兰教的早期阶段。 (Caetani, Vol. IV, p. 610 and Vol. V, p. 449) （卡塔尼，卷。四，第610和Vol。五，449页）
[3] Goldziher, Vol. [3] Goldziher，卷。 I, pp.余页。 50-7. 50-7。

The brilliance of this book lies in its vivacious narration of incidents and to investigate its root causes.这本书的辉煌，就在于它活泼的叙述事件，并探讨其根源。 It inadvertently answers arguments raised by many anti-Muslim missionaries.它无意中回答了许多反穆斯林教士提出的论点。 The Answering Islam team has an article by Mark Hartwig entitled应答伊斯兰教队1马克哈特威格文章，题目是 Islam: Spread by the Sword?伊斯兰教：用剑传播的？ where Mr. Hartwig clutches at straws.哈特维格先生在那里离合器在秸秆。 He gives absolutely no instances where it can be shown that Islam, by and large, has spread through the sword.他给绝对没有地方可以证明，伊斯兰教，总的来说，已经通过了剑的蔓延。 Rather, Mr. Hartwig wastes his time and ours by reiterating inane concepts which were dealt several times by not only today's Muslims but Muslims 1000 years prior.相反，他的先生哈特威格浪费时间，我们重申，这不仅是处理今天的穆斯林，但穆斯林千年前几次空洞的概念。 Audaciously, he makes the following comment:大胆，他提出以下意见：

No matter how you cut it, Muhammad was not only a religious leader, but a military leader who waged war against his enemies as soon as he had the means. 无论你如何切割，穆罕默德不仅是一个宗教领袖，而是一个军事领导人谁对他发动战争的敌人一旦他的手段。

This claim is diametrically baseless.这种说法是毫无根据的针锋相对。 Among the numerous incidents, the incident of Tufayl b.在众多的事件，对Tufayl湾事件 Amr is sufficient to refute this.穆萨足以反驳这一点。 He was a member of the Banu Daws tribe and after he approached Prophet Muhammad(P) who expounded him of the Islamic doctrines, he became a Muslim forthwith.他是该部落的成员巴努道斯和他走近后，先知穆罕默德（规划）谁阐述了他的伊斯兰的教义，他立即成为一个穆斯林。 He went back to convince his fellow tribesmen to invite them to this new religion but in vain.他回去说服族人，邀请他们到这个新宗教，而是徒劳。 Discouraged at this ill-success, he besought Prophet Muhammad(P) to curse the tribe of Banu Daws and wage war against it.在这个虐待成功气馁，他恳求先知穆罕默德（P）到诅咒的巴努道斯和工资反对战争部落。 The Prophet(P), then, had all the means to do so, yet he refrained.先知（规划），然后，把所有的手段，这样做，但他忍住了。 This is what he advised Tufayl, instead:这是他应Tufayl，而是：

Return to thy people and summon them to the faith, but deal gently with them.[2]返回到你的人，唤起他们的信心，但他们轻轻地处理[2]。

Prof. Arnold commenting on the issue of campaigns, refutes Hartwig's claim:阿诺德教授评论的运动问题，驳斥哈特威格的要求：

To give any account of these campaigns is beyond the scope of the present work, but it is important to show that Muhammad, when he found himself at the head of a band of armed followers, was not transformed at once, as some would have us believe, from a peaceful preacher into a fanatic, sword in hand, forcing his religion on whomsoever he could.为了让这些运动的任何情况超出了目前的工作范围，但重要的是要表明，穆罕默德，当他发现在一个武装追随者带自己头部，并没有立即改变，因为有些人想让我们相信，成为一个狂热的，从和平牧师剑在手，迫使他对何人他的宗教。 (p. 34) （第34页）

“Ali Sina”, the famous anti-Islamic marauder, also makes a similar claim in “阿里新浪”，著名的反伊斯兰的掠夺者，也进行了类似的索赔 his forum他的论坛 but regarding the forced conversions in India.但就在印度被迫转换。 He gives us the following他给我们以下 Indian site印度网站 as proof for his claim.至于他声称的证据。 The site lists some Muslim invasions and the some massacres of Hindus that followed.该网站列出了一些穆斯林教徒的侵略和屠杀随后一些。 Prof. Arnold makes the following comment about information about India as the one cited by Sina:阿诺德教授对印度作出有关资料如下评论新浪作为一所列举：

The history of proselytising movements and the social influences that brought about their attention, and most of the commonly accessible histories of the Muhammadans in Indian, whether written by Europeans or by native authors, are mere chronicles of wars, campaigns and the achievements of princes, in which little mention of the religious life of the time finds a place, unless it has taken the form of fanaticism or intolerance.在从事传教运动和所带来的社会影响，历史上他们的注意力，和大多数的印度Muhammadans的普遍访问历史，无论是书面的欧洲人或本地作家，仅仅是战争的编年史，运动和王子的成就，其中的宗教生活的时间很少提到发现的地方，除非它已采取或不容忍形式的狂热。 (p. 255) （第255页）

The pseudo-Muslims who conquered and plundered did not do such as a result of a religious zeal (they were spiritually dead!) but out of desire for power and dominion.伪穆斯林谁征服和掠夺并没有这样做，例如一个宗教狂热的结果（他们精神上死了！），但出于对权力和统治的欲望。 Sir Alfred C. Lyall puts it right when he says:阿尔弗雷德C.莱尔先生所说的权利时，他说：

The military adventurers, who founded dynasties in Northern India and carved out kingdoms in the Dekhan, care little for things spiritual; most of them had indeed no time for proselytism, being continually engaged in conquest or in civil war.军事冒险家，谁创立王朝在印度北部和雕刻出的Dekhan，照顾小的东西的精神王国，其中大部分人确实没有时间改宗，正在不断从事征服或内战。 They were usually rough Tartars or Moghals; themselves ill-grounded in the faith of Mahomet, and untouched by the true Semitic enthusiasm which inspired the first Arab standard bearers of Islam.他们通常粗鞑靼或Moghals;自己虐待植根于信仰的穆罕默德，以及真正的犹太人的热情，鼓舞了第一届阿拉伯伊斯兰旗手不变。 The empire they set up was pure military, and it was kept in that state by the half success of their conquests and the comparative failure of their spiritual invasion.他们的帝国成立是纯粹的军事，正是在这种状态保持了其征服成功的一半，以及他们的精神入侵比较失败。 They were strong enough to prevent anything like religious amalgamation among the Hindus, and to check the gathering of tribes into nations; but so far were they from converting India, that among the Mahommedans themselves their own faith never acquired an entire and exclusive monopoly of the high offices of administration.[3]他们强大到足以防止类似宗教教徒之间的合并任何东西，检查到国家的部落集会，但到目前为止，来自印度的转换，即他们自己之间的稗斯林获得了自己的信仰从来没有对他们的整个和独家垄断行政高级职务。[3]

What “Ali Sina” needs to know is that Islam flourished in India, not as a result of persecutions but persuasions.什么“阿里新浪”需要知道的是，伊斯兰教在印度蓬勃发展，而不是作为一种迫害，但信仰的结果。 This was the rule, not an exception.这是规则，而不是一个例外。 Sure there were some despots like Mahmud of Ghazna, Muhammad bin Qasim, etc. but there were also people Muhammad Ghori who was responsible for the conversion of the Ghakkars, a tribe of barbaric people[4], Firuz Shah Tughlaq who used solely the methods of persuasion to convert a “great number of Hindus”[5], and people whose tombs are venerated even today like Arab Muslim preacher Pir Mahabir Khamdayat, a celebrated saint of Gulbarga Sayyid Muhammad Gisudaraq, the highly influential Sayyid Abd al-Qadir Jilani of Baghdad, Shah Muhammad Sadiq Sarmast Husayni, Khwajah Khunmir Husayni and a host of other peaceful missionaries.当然有一些像暴君Ghazna马哈茂德穆罕默德卡西姆斌等人，但也有穆罕默德Ghori是谁的Ghakkars，一个野蛮部落的人负责的转换[4]，Firuz沙阿图格鲁克谁用纯粹的方法说服转换的印度“[”大5号]和人民的崇敬，甚至是像阿拉伯穆斯林牧师皮尔马哈比尔Khamdayat，一个古巴加赛义德穆罕默德Gisudaraq，高度影响力的赛义德阿卜杜勒卡迪尔吉拉尼今天的庆祝圣墓巴格达，沙阿穆罕默德萨迪克萨马斯特Husayni，Khwajah Khunmir Husayni和其他和平传教士主机。

Prof. Arnold also makes the following point of conversions on the aftermath of a Muslim invasion by Muhammad b.阿诺德教授还就一个由穆罕默德湾穆斯林入侵后的转换点以下 Qasim:卡西姆：

That the conversion were in the main voluntary, may be judged from the toleration that the Arabs, after the first violence of their onslaught, showed towards their idolatrous subjects.这种转换在主自愿的，可从容忍判断是，阿拉伯人，他们的进攻后，第一次暴力，表明对他们的偶像崇拜对象。 The people of Brahmanabad, for example, whose city had been taken by storm, were allowed to repair their temple, which was a means of livelihood to the Brahmans, and nobody was to be forbidden or prevented from following his own religion, and generally, where submission was made, quarter was readily given, and the people were permitted the exercise of their own creeds and laws.人民的Brahmanabad例如，其城市被风暴所采取，被允许维修寺庙，这是一个谋生手段的婆罗门，没有人是被禁止或阻止在他自己的宗教，和一般，如果提交了，季容易获得，人民被允许在他们自己的信条和法律行使。 (p. 272) （第272页）

So it was not persecutions all along that actually got converts to the Muslim Ummah but the peaceful preaching of dozens of missionaries from the Arab world that is responsible for the considerable Muslim population of India tolday.因此，它不是迫害，实际上一直得到转换为穆斯林世界的传教士，但来自阿拉伯世界的几十个，它是为大量穆斯林人口的印度tolday负责和平说教。 “Ali Sina”, however, on the very “阿里新浪”，然而，在很 main page主页 of his site after quoting Abraham Lincoln, writes:他的网站引用亚伯拉罕林肯后，写道：

Thereupon I concluded: As I would not be a dhimmi, so I would not be a Muslim. 于是我得出结论：由于我不会是迪米人，所以我不会是一个穆斯林。

This gives quite a false picture of who dhimmis really are and how they were treated during the Islamic regime.这使相当多的谁dhimmis真的是假照片，以及他们如何在伊斯兰政权对待。 The site he provides is by the notorious critic Bat Ye'or, who coined the word dhimmitude.该网站由他提供的是臭名昭著的评论家蝙蝠Ye'or，谁创造了这个词dhimmitude。 Dhimmis, as conceded by Ye'or himself, are “protected people” and not “second-class-citizens” as interpreted by some. Dhimmis，正如他自己承认Ye'or，是“保护人”而不是“二等公民”的一些解释。 Since they are the “protected people”, they are to be treated with the utmost respect and kindness.由于他们是“保护”的人，他们是来对待以最大的尊重和厚爱。 The Prophet Muhammad(P) is reported to have said,先知穆罕默德（P）是有报道说，

Whosoever wrongs with one with whom a compact has been made (ie – a dhimmi ) and lays down on him a burden beyond his strength, I will be his accuser till the day of judgement.[6]凡与他有一个错误紧凑已取得（即-一迪米人 ），并规定了对他的负担超出了他的实力，我会到他的判断原告的一天。[6]

This teaching was also known by the Christians, as the Christian historian Al-Makin notes:这也被称为教学的基督徒，因为基督教历史学家基地马金说明：

The Prophet of Islam has said: “Whoever torments the dhimmis, torments me.”[7]伊斯兰教的先知说：“谁的dhimmis折磨，折磨我。”[7]

What's more is that many Christians themselves preferred living under the Musim rule rather than rule of the Church!更重要的是，许多基督徒根据自己的偏好，而不是教会的统治Musim规则的生活！ Prof. Arnold notes:阿诺德教授说明：

…. ...。 the Turkish population and of the number of the renegades who were constantly entering the Sultan's service – the treatment of their christian subjects by the Ottoman emperors – at least for two centuries after their conquest of Greece – exhibits a toleration such as was at that time quite unknown in the rest of Europe.土耳其的人口和对叛徒谁在不断进入苏丹的服务 - 由奥斯曼帝国皇帝的基督教学科治疗的人数 - 至少在两个世纪后，他们对希腊的征服 - 表现出容忍，如当时相当未知在欧洲其他国家。 The Calvinists of Hungary and Transylvania, and the Unitarians of the latter country, long preferred to submit to the Turks rather than fall into the hands of the fanatical house of Hapsburg; and the Protestants of Silesia looked with longing eyes towards Turkey, and would gladly have purchased religious freedom at the price of submission to the Muslim rule.匈牙利和特兰西瓦尼亚加尔文教派，而后者的国家论派，长期首选提交，而不是下降到特克斯到了狂热的哈布斯堡家的手和新教徒的西里西亚期待与渴望的眼睛对土耳其，并愉快地已购买的价格提交的宗教自由的穆斯林统治。 It was to Turkey that the persecuted Spanish Jews fled for refuge in enormous numbers at the end of the fifteenth century, and the Cossacks who belonged to the sect of the Old Believers and were persecuted by the Russian State Church, found in the dominions of the Sultan the toleration which their Christian brethren denied them.这是土耳其西班牙犹太人的迫害逃到避难在巨大的人口数量在15世纪结束，哥萨克谁属于旧教派信徒，受到俄罗斯国家教会的迫害，在发现的领地苏丹的宽容，他们的基督教兄弟否认他们。 (p. 156) （第156页）

Now why would non-Muslims prefer to live as dhimmis thmselves, if what Bat Ye'or and “Ali Sina” consistently regurgitate as its supposed discriminatory feature is true?现在为什么会不喜欢，作为穆斯林，dhimmis thmselves生活如果什么蝙蝠Ye'or和“阿里新浪”，始终坚持咀嚼功能的歧视性作为其假定是真的吗？ Quite odd, if you ask me.很奇怪，如果你问我。 Bat Ye'or's new book,蝙蝠Ye'or的新书， The Decline of Eastern Christianity Under Islam根据伊斯兰的东方基督教的衰落 , is quite the farce since history is the testimony that是相当的闹剧，是因为历史见证 Christianity基督教 , in fact, spread under Islam!事实上，根据伊斯兰教传播！

Dr. George Khoury makes the following point about Eastern Christianity in乔治博士扈利，使有关问题在下面的东方基督教 his article他的文章 : ：

With its God-and-man doctrine of Christology (in contrast to the orthodox doctrine which held that while in Christ two natures existed, these were moulded into one person), its protest against the deification of the Virgin Mary and its unusual vitality and missionary zeal, this Church at the rise of Islam was the most potent factor in Syrian culture which had impressed itself upon the Near East from Egypt to Persia.凭借其神和人在基督主义相对于正统的学说认为，在基督的同时存在两个性质（这些人塑造成一个人），其抗议的圣母玛利亚和其不同寻常的活力和传教神化热情，这在伊斯兰的崛起教堂是在叙利亚文化，已经留下深刻印象后，从埃及近东到波斯本身最有力的因素。 Members of this community from the fourth century onward had studied and translated Greek philosophical works and spread them throughout Syria and Mesopotamia.这个社区的成员从四世纪起已研究和翻译希腊哲学著作，传播他们在整个叙利亚和美索不达米亚。 From Edessa the Church extended eastward into Persia.从埃德萨教会向东延伸到波斯。 Even under Islam this Church had an unparalleled record of missionary activity.即使是在伊斯兰教这个教会的传教活动有一个无与伦比的纪录。 And there was, on the other hand, the western branch of the Syrian Church with its God-man Christology and its exaltation of the Virgin to the celestial rank, and which was comparatively lacking in missionary endeavour.此外还有另一方面，与它的神人基督和圣母提高其对西方教会叙利亚分支到天体队伍，这是比较缺乏的传教努力。 Its theology was monophysite, giving prominence to the unity of Christ at the expense of the human element.其神学是基督一性，使在人的因素代价突出基督的团结。 In Syria the Monophysite communion was called by hostile Greeks “Jacobites” after Jacob Baradacus, bishop of Edessa in the mid-sixth century.在叙利亚被称为基督一共融敌对希腊人“詹姆斯党雅各布Baradacus后，在主教的edessa 6世纪中叶”。

Prof. Arnold himself has also devoted many pages in explaining the Christian missionary activity during Islamic rule.阿诺德教授本人也致力于在解释基督教传教活动在伊斯兰统治的网页数量。 He mentions many churches (p. 66) being built in Islamic lands and how dhimmis were given high posts.他提到许多教堂高的职位（第66页）正在兴建中的伊斯兰的土地和如何dhimmis给出。 Al-Muwaffaq, who was a virtual ruler of the empire during the reign of his brother al-Mu'tamid (870-892 AD), entrusted the entire administration of the army to a Christian named Israel!铝Muwaffaq，谁是他的弟弟在基地Mu'tamid（870-892年），统治一个帝国的实际统治者赋予军队的整个政府，以一个基督徒名为以色列！ In a later reign of al-Muqtadir (908-932 AD), a Christian was again in charge of the war office!在Al - Muqtadir（908-932年），后来又被统治一个基督徒在战争办公室负责！ Hilal al-Sabi's brilliant book Ta'rikh al-Wuzara lists many more.希拉尔基地萨比的光辉书Ta'rikh基地Wuzara名单等等。 The churches, too, were in full bloom during the Islamic rule.教会，也被盛开在伊斯兰统治。 In the reign of Abd al-Malik (685-705 AD), a wealthy Christian of Edessa, named Athanasius, erected in his native city a fine church dedicated to the so-called 'Mother of God', and a Baptistery in honour of the picture of Christ that was reputed to have been sent to King Abgar; he also built a number of churches and monasteries in various parts of Egypt, among them two magnificient churches in Fustat.[8] In the first year of the reign of Yazid II (AD 720), Mar Elias, the Jacobite Patriarch of Antioch, made a solemn entry into Antioch, accompanied by his clergy and monks, to consecrate a new church which he caused to built; and in the following year, he consecrated another church in the vaillage of Sarmada, in the district of Antioch, and the only opposition he met with was from the rival Christian sect that accepted the Council of Chalcedon![9] When al-Ma'mun (813-833) was in Egypt he gave permission to two of his chamberlains to erect a church on al-Muqattam, a hill near Cairo; and by the same Caliph's leave, a wealthy Christian named Bukam, built several fine churches at Burah in Egypt.[10] New churches and monasteries were also built in the reign of the Abbasid, al-Mustadi (1170-1180 AD), according to Ishok of Romgla.[11]在名为亚他那修的统治的阿卜杜勒马利克（685-705年），一个富裕的基督教的埃德萨，竖立在他的故乡罚款教堂奉献给所谓的'上帝之母'，和荣誉的洗礼基督的图片，是闻名已被送往国王阿布加尔，他还建成了在埃及各地区的一些教堂和修道院，其中两个在福斯塔特宏伟的教堂。[8]在对耶齐德元年二（公元720），3月埃利亚斯，詹姆士的安提阿主教，作出了庄严的入职到安提阿，他的教士和僧侣的陪同下，奉献一个新的教堂，他造成的建立，并在次年，他神圣的另一所教堂在塞尔迈达vaillage，在安提阿区，唯一的反对派，他会见了来自竞争对手基督教的邪教，它接受安理会的卡尔西！[9]当铝马穆科学院（813-833），他在埃及批准了他的侍从2竖立一对Al -穆盖塔姆，一开罗附近山上的教堂，以及由同一哈里发的离开，一个富裕的基督教名为Bukam，建在Burah埃及的几个优良教堂。[10]新的教堂和修道院还建成了阿巴斯，基地Mustadi（公元1170年至一一八○年）时期，根据Romgla Ishok。[11]

In fact, Prof. Arnold states:事实上，阿诺德教授指出：

Indeed so far from the development of the Christian Church being hampered by the establishment of Muhammadan rule, the history of the Nestorians exhibits a remarkable outburst of religious life and energy from the time of their subject to the Muslims.的确如此从基督教教会的发展远远受到阻碍的Muhammadan规则的建立，对景教呈现出显着的宗教生活和能量爆发从他们受到穆斯林的时间历程。 Alternately petted and persecuted by the Persian kings, in whose dominions by far the majority of the members of this sect were found, it has passed a rather precarious existence and had been subjected to harsh treatment, when war between Persia and Byzantium exposed to it the suspeicion of sympathising with the Christian army.交替宠爱和迫害的波斯国王，在他的领地是迄今为止本节的大部分成员被发现，它已经通过了一项相当危险的存在，并受到粗暴对待，当波斯和拜占庭之间的接触到它的战争suspeicion基督教军队与同情。 But, under the rule of the Caliphs, the security they enjoyed at home enabled them to vigorously push forward their missionary eneterprises aborad.但是，在哈里发的统治，他们在家里的安全使他们能够享受大力推进其传教eneterprises aborad。 Missionaries were sent into China and India, both of which were raised to the dignity of metropolitan seas in the eighth century; about the same period they gained a footing in Egypt, and later spread Christian faith right across Asia, and by the eleventh century had gained many converts from among the Tatars.(p. 68)传教士被派到中国和印度，这两个曾分别于八世纪的都市海洋尊严，大约在同一时期，他们获得了在埃及的基础上，后来蔓延整个亚洲基督教信仰的权利，并在11世纪获得了许多信徒之间的鞑靼人。（第68页）

This is highly contrary to anything that can be remotely called a “decline of Eastern Christianity”.这是非常违背任何可以被远程调用的东方基督教“衰落”。 The evidence given by various historians, including Professor Arnold, who is the leading authority in these matters, shows how wrong Bat Ye'or, “Ali Sina” and their likes really are.各历史学家，包括教授阿诺德，谁是领导权威在这些问题上所给予的证据，显示了如何错误蝙蝠Ye'or，“阿里新浪”和他们的喜欢真的。 The true spirit of Islam, that was vibrant during the medieval period, was the epitome of tolerance, equity and justice.伊斯兰的真正精神，这是在中世纪时期充满活力，是宽容的缩影，公平和正义。 This same spirit is now desperately in need during this 21st century where christian and muslim persecutions alike and their intolerance for each other is rampant; where wars take the shoulder of religion upon which they execute their missiles; where innocent beings and civilians are being killed ruthlessly in mid-eastern countries where once they all lived in peace and harmony.这同样的精神，是目前迫切需要在这21世纪基督教和穆斯林迫害的地方都和他们对彼此的不容忍现象十分猖獗，那里的战争是宗教的肩膀时，他们执行他们的导弹;在无辜的生命和平民被杀害无情在中东部国家，一旦他们都生活在和平与和谐。 We need that spirit back.我们需要这种精神回来。 The only way to get it is to establish reason, as done by the early caliphs, and humanity.唯一的办法得到它是建立的原因，如早期的哈里发做，和人性。 In order to do that, we need to establish the Qur'anic percepts and revive the real Islamic rule of tolerance and equality.为了做到这一点，我们需要建立古兰经知觉和恢复真正的宽容和平等的伊斯兰统治。 We need to shun aside the worthless propaganda of people like Bat Ye'or, “Ali Sina”, Pat Robertson, Franklin Graham, Jerry Falwell and their likes and focus ourselves in the revival of ijtihad .我们需要避开不谈蝙蝠Ye'or毫无价值像宣传的人，“阿里新浪”，帕特罗伯逊，富兰克林格雷厄姆，杰里福尔韦尔和他们自己的喜好和重点伊智提哈德在复苏。

History, thus, is the testimony that Islam did not spread by the sword but by the peaceful preaching carried out throughout the globe of the blessed Muslim missionaries.历史，因此，是伊斯兰教没有蔓延的剑，而是以和平的说教进行整个地球的祝福穆斯林传教士出来作证。 It is only under their rule that Eastern Christianity flourished.这是东方基督教盛行只有在自己的统治。

In light of the above, it might be noteworthy to conclude in the words of Professor Edward Montet:鉴于上述情况，可能是值得注意的结束在爱德华蒙特特教授的话：

Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically.伊斯兰教是一种宗教，基本上是在考虑这个词词源和历史上最广泛意义上的理性。 The definition of rationalism as a system that bases religious beliefs on principles flourished by the reason applies to it exactly.理性主义作为一个系统的基础上蓬勃发展的原因宗教信仰原则适用于它的确切定义。 It is true that Muhammad, who was an enthusiast and possessed, too, the ardour of faith and the fire of conviction, that precious quality he transmitted to so many of his disciples, brought forward his reform as a revelation; but this kind of revelation is only one form of exposition and his religion has all the marks of a collection doctrines founded on the data of reason.诚然，穆罕默德，谁是一个发烧友和拥有，也热情的信仰和信念火，宝贵的品质让他转交给他的弟子很多，提出他的改革作为一个启示，但这种类型的启示只是一种形式的论述，他对宗教的原因，建立了数据收集的所有学说的标志。 To believers, the Muhammadan creed is summed up in belief in the unity of God and in the mission of His Prophet, and to ourselves who coldly analyse his doctrines, to belief in God and a future life; these two dogmas, the minimum of religious belief, statements that to the religious man rest on the firm basis of reason, sum up the whole doctrinal teaching of the Qur'an.为了信徒来说，Muhammadan信条是总结了在上帝的信仰和团结在他的先知的使命，为了我们自己谁冷冷地分析他的理论，信仰的上帝，对未来的生活，这两个教条，宗教最低信仰，宗教声明，对其余的人在理性的基础上，总结整个理论教学的古兰经。 The simplicity and the clearness of this teaching are certainly among the most obvious forces at work in the religion and the missionary activity of Islam.简单和清晰的这一教学中肯定了宗教工作在最明显的势力和伊斯兰传教活动。 It cannot be denied that many doctrines and systems of theology and also many superstitions, from the worship of saints to the use rosaries and aumlets, have become grafted on to the main trunk of the Muslim creed.不能否认，许多理论和系统的神学，也有很多迷信，从崇拜圣人的使用念珠和aumlets，已成为对穆斯林信仰主干嫁接。 But in spite of the rich development, in every sense of the term, of the teachings of the Prophet, the Qur'an has invariably kept its place as the fundamental starting-point, and the dogma of the unity of God has always been proclaimed therein with a grandeur, a mjesty, an invariable purity with a note of sure conviction, which it is hard to find it surpassed outside the pale of Islam.但在发展这么丰富，在每一个长远的眼光，对先知的教诲，始终保持了古兰经作为根本出发点的地方，以及神一直宣称统一教条其中有一个宏伟，一mjesty，一个有信念的肯定，它是很难找到它不属于伊斯兰教苍白超过注意到不变的纯洁性。 The fidelity to the fundamental dogma of the religion, the elemental simplicity of the formula in which it is enunciated, the proof that it gains from the fervid conviction of the missionaries who propagate it, are so many causes to explain the Muhammadan missionary efforts.到宗教的基本教义保真度，是在其中阐述的公式是简单的元素，证明它从传教士谁宣传它炽热的信念所获得的，这么多的原因来解释Muhammadan传教士的努力。 A so accessible to the ordinary understanding might be expected to pcreed, so precise, so stripped of all theological complexities and consequently possess and does, indeed, possess a marvellous power of winning its way into the consciences of men.[12]因此接触到一个普通的理解可以预料到pcreed，如此精确，所以剥夺了所有的复杂性，因此具有神学和存在，实际上，拥有1胜在人的良心的方式神奇的力量。[12]

And only God knows best!而且，只有上帝知道最好的！

References 参考资料

[1] TW Arnold, The Spread of Islam in the World [1]荃湾阿诺德， 世界的传播伊斯兰教的

[2] Ibn Ishaq's biography, pp. [2]伊本伊斯哈格的传记，页。 252-4 252-4

[3] Alfred C. Lyall, Asiatic Studies , p. [3]阿尔弗雷德C.莱尔， 亚洲研究 ，第 289 289

[4] Mahomed Kasim Ferishta, History of the Rise of the Mahomedan Power in India (transl. by John Briggs), Vol. [4]穆罕默德卡西姆Ferishta， 电力历史Mahomedan的崛起，在印度 （布里格斯transl.约翰），第一卷。 I, p.我山口 184 184

[5] Sir HM Elliot, The History of India As Told by Its Historians , Vol. [5]先生陛下埃利奥特， 在印度历史卷， 由它作为历史学家告诉 。 III, p.第三，第 386 386

[6] Yahya b. [6]叶海亚湾 Adam, Le Livre de I'Impot Foncier , p.亚当， 乐利夫雷德I'Impot丰西耶 ，第 54 54

[7] Historia Saracenica , p. [7] 史记Saracenica，第 11 11

[8] Michael the Elder's Chronique de Michael le Syrien , Vol. [8] 迈克尔老的迈克尔德纪事报Syrien，卷。 II, p.第二，第 476 476

[9] Ibid. , Vol. [9] 同上。，卷。 II, pp.第二页。 490-491 490-491

[10] Eutychius' Eutchii Patriarchae Alexandrini Annales , ed. [10] Eutychius'Eutchii Patriarchae Alexandrini年鉴 ，编辑。 by Louis Cheikho, Vol.由路易斯谢胡，卷。 II, p.第二，第 58 58

[11] Chronique de Michel le Grand , p. [11] 德纪事米歇尔莱格兰德 ，山口 333 333

[12] La propagande chretienne et ses adversaires musulmans (Paris, 1890), pp. [12] 香格里拉propagande克雷蒂安娜等经济局局长adversaires musulmans（巴黎，1890年），页。 17-18 17-18