伊斯蘭教是否必然會導致暴力？ Does Islam Inevitably Lead to Violence?
作者：Caleb Greggsen 譯者：駱鴻銘
不久之前，多數美國人不知道或不關心伊斯蘭教。它只不過是另一個富有異國情調、與美國沒什麼關聯的宗教，只有宣教士或國家地理雜誌會偶爾提到它。有一位學者指出，「在2001年九月11日之前不到一年，當時專家的共識是...... 伊斯蘭教的影響力早在文藝復興之前就已經結束了。」一個大規模的對美國本土的恐怖攻擊，美國人才突然意識到伊斯蘭教這個宗教。Not that long ago,
most Americans didn’t
know much or care to know much about Islam. It was just one more exotic but
irrelevant religion that missionaries and National Geographic occassionally
talked about. One scholar noted, “Less than a year before September 11, 2001,
the consensus of expert opinion was . . . that [Islam’s] impact had ended long
before the Renaissance.” It took a massive terrorist attack on U.S. soil to
abruptly bring Islam squarely into the center of the American consciousness.
從那時起，有關暴力和伊斯蘭教的問題就開始縈繞在美國人的心中：這些暴力的恐怖分子真的能代表伊斯蘭教嗎？暴力真的是穆斯林信仰（或譯為回教信仰）的本質嗎？我曾經在一所為宣教士的兒女所設立的寄宿學校作過學生。這所學校曾經遭到伊斯蘭教恐怖分子的攻擊，為的是要恐嚇基督教宣教士，把他們趕出這個國家。因此，這些問題對我來說，並不是陳腔濫調，無關痛癢的空想。Since that day,
questions about violence and Islam have lingered in the American mind: do these
violent terrorists truly represent Islam? Is violence intrinsic to the Muslim
faith? Having once been a student at a boarding school for missionary kids that
was attacked by Islamic terrorists in an effort to frighten Christian
missionaries out of the country, these questions are not hackneyed abstractions
for me.
在我觀察試圖去了解伊斯蘭世界的基督徒的同時，伊斯蘭教內的暴力仍然是一個非常重大的問題。身為基督徒，這個問題之所以重要，不只是因為我們相信基督教是真理，而所有其他宗教都是假宗教，更是因為我們有向所有的人宣講福音的責任和義務，包括穆斯林。儘管其他人也許會認為我們應該把「那些穆斯林」盡可能排除在我們的視野之外，但是基督徒必須親近他們，與他們做朋友。As I observe
Christians trying to come to grips with the Islamic world, violence in Islam
remains a deeply important problem. As Christians, the issue is important to us
not simply because we believe that Christianity is true and all other religions
are false, but because we have the duty and privilege of proclaiming the gospel
to all peoples, including Muslims. While others may have the option of keeping
“those Muslims” out of sight and mind as much as possible, Christians must draw
near them.
更好的問題Better Question to
Ask
我們手上的問題，假設了我們有可能決定真正的穆斯林信仰是怎麼一回事，而這是甚至在伊斯蘭教內也沒有定論的事。事實上，最近由穆斯林團體所犯的暴力事件的高漲，和這個事實脫不了關係，即有許多團體在爭奪伊斯蘭教「真正的傳人」這個名正言順的頭銜。就像基督新教和天主教為誰是使徒的傳人而爭論一樣，伊斯蘭教也要面對這個誰具有穆罕默德真正傳人的身份的問題。但是和聖經不同，古蘭經並沒有提供足夠的立足點，來解答這個問題。The question at
hand presupposes the possibility of determining the true Muslim faith, which is
something not even settled within Islam itself. In fact, the recent upsurge in
violence perpetrated by Muslim groups is related to the fact that multiple groups
are contending for the undisputed title of the “true successors.” Much as
Protestants and Catholics argue over the true successors of the apostles, Islam
faces the question as to the identity of the true successors to Mohammed. But
unlike the Bible, the Qur’an does not really provide enough footing on its own
to resolve the question.
因此，一個更好的問題是問：在伊斯蘭傳統，暴力是否具有合法的地位。答案是：有的。在伊斯蘭教決定繼承權的主要途徑是權勢。根據伊斯蘭教的想法，如果你有權勢繼位，那麼上帝很明顯是在賜福你，支持你。如果你沒有能力，那麼上帝就是選擇了不賜福於你。在穆罕默德過世後的四個「卡里發」（caliphs；伊斯蘭教中穆罕默德的繼承人）中，有三個人被暴力所謀害，包括暗殺，暴民，或死於戰爭，都是被支持其他領袖的穆斯林「同胞」所殺害。伊斯蘭的頭兩個王朝，是靠殺戮前任的掌權者而登基的。伊斯蘭的歷史從此只有更加血腥，因為勝者為王，而這是猶太-基督教世界非常陌生的模式。儘管基督徒或非關宗教的西方人遭到穆斯林所殺害，死於穆斯林之手的穆斯林甚至更多。A better question
to ask is whether or not there is a legitimate place for violence within
Islamic tradition. The answer is yes. The primary means of determining this
right in Islam is power. According to Islamic thinking, if you are in power and
succeeding, then God is clearly blessing and supporting you. If you are not,
then God has chosen not to bless you. Of the first four caliphs after Mohammed,
three of them were violently murdered, either by assassination, mob, or in
battle, all by “fellow” Muslims who supported other leaders. The first two
Islamic dynasties came into power by slaughtering those who held power before
them. Islam’s history only gets bloodier from there, since might makes right in
a way that is foreign to the Judeo-Christian world. Despite the shocking number
of Christians or secular Westerners being killed by Muslims, Muslims are
killing even greater numbers of other Muslims.
政治領袖和恐怖分子集團都用強力的手段來確立自己是穆斯林世界正統的領袖。政治領袖會用一種更文明的方式來描繪自己，但是像沙烏地阿拉伯、伊朗這類地方的政府，也會為了獲得或維持權力而不惜投入暴力的舉動，甚至這意味著要對他們自己的國民（或其他剛巧住在他們邊境內的民族）施暴。華盛頓郵報最近的一則報導比較了沙烏地阿拉伯和ISIS（伊斯蘭國）的公義體系。基本上，唯一的差別是伊斯蘭國在全球吹噓他們的豐功偉業，以證明他們的獻身。Political leaders
as well as terrorist groups use force to establish themselves as the rightful
leaders of the Muslim world. Political leaders might portray themselves in a
more civilized manner, but the governments of places like Saudi Arabia and Iran
are just as willing to commit violent acts for the sake of gaining and maintain
power, even if it means commiting them against their own citizens (or other
people groups that happen to live within their borders). The Washington Post
recently ran a story comparing the justice system of Saudi Arabia to that of
ISIS. The only difference, basically, is that the Islamic State brags globally
about their enforcement in an effort to prove their devotion.
三個基礎原則Three Undergirding
Principles
為何在伊斯蘭傳統裏，暴力會保留一個合法的地位？我認為有三個神學和文化的議題構成了伊斯蘭教的暴力基礎。Why else does
violence broadly retain a position of legitimacy within the Islamic tradition?
I think three theological and cultural issues undergird violence within Islam.
強迫和信仰 1. 1.
Coercion and Belief
基督信仰教導上帝所要的，不只是外表的順服。祂所要的是真心的順服和活潑的信仰。如同保羅所說：「你若口認耶穌為主，心信神叫祂從死復活，就必得救。」（羅十9）因此，我們無法強迫一個人成為基督徒。通過強迫，我們所能達成的只是假冒為善。不過，你可以強迫一個人成為一位穆斯林（雖然也許不是很虔誠的穆斯林）。伊斯蘭教的五個支柱都是屬於行為上的，你不必真心相信也可以履行。Christianity
teaches that God does not desire mere outward obeisance. He wants heartfelt obedience
and living faith. As Paul says, “If you confess with your mouth that Jesus is
Lord and believe in your heart that God raised him from the dead, you will be
saved” (Rom. 10:9). Therefore, we cannot coerce someone into becoming a
Christian. All we can make through coercion is hypocrites. However, you can
force someone to become a Muslim (though probably not a truly devout one). All
five pillars of Islam are behavioral. Each one can be fulfilled without
heartfelt conviction.
「伊斯蘭」的意思是順服。「基督徒」的意思是「小基督」。在不同宗教之間，即使從它們的標籤，你也可以在其優先順序上看到一個明顯的不同。一個是提倡作主門徒——教導其他人來遵行。另一個是提倡征服（內在的和外在的）。一位在歐道明大學（Old Dominion
University）講課的著名穆斯林思想家阿克塔達（Shabbir Akhtar），在卡森（D. A. Carson）的書，《對寬容的不寬容》（The Intolerance of
Tolerance）中論證說，「最終伊斯蘭教會（也應該）會贏得普世的統治，因為唯有伊斯蘭教，而顯然不是基督教，從其內部的結構來說是一個專橫的宗教。」這類的思想在聖經基督教內是沒有地位的。Islam means “submission.” Christian means “little Christ.” Even in their
labels, you can see a clear difference in priorities between the religions. One
promotes discipleship—teaching others to follow. The other promotes conquest
(internal and external). Shabbir Akhtar, who lectures at Old Dominion
University, argues in D. A. Carson’s book The Intolerance of Tolerance,
“Ultimately Islam will (and ought to) win worldwide dominion, because Islam
alone, and certainly not Christianity, is internally constituted to be an
imperial religion.” This kind of thinking has no place in biblical
Christianity.
2. 土地2. Land
你可以去看穆罕默德在伊斯坦堡的托普卡珀皇宮（Topkapi Palace）的刀。在據稱是基督所有的擁護者的遺物中，從來沒有人宣稱找到過祂的刀。耶穌對彼拉多說：「我的國不屬這世界；我的國若屬這世界，我的臣僕必要爭戰，使我不至於被交給猶太人。」（約十八36）耶穌責備彼得，因為他為了使耶穌不被逮捕而「發動戰爭」。作為一個基督教國度，這類的事是不存在的，因為新天新地還沒有完全開展。但是作為一個穆斯林國家，這樣的事是存在的，因為任何一塊屬於穆斯林國家的土地都是屬於阿拉的。You can see
Mohammed’s sword in Topkapi
Palace, Istanbul. Of all the supposed relics of Christ, no one has ever claimed
to have found his sword. Jesus said to Pilate, “My kingdom is not of this
world. If it were, my disciples would fight to keep me from being handed over”
(John 18:36). Jesus rebuked Peter for “going to war” to prevent his arrest.
There is no such thing as a Christian nation, because the new heavens and the
new earth have not been fully inaugurated. There is such a thing as a Muslim
nation, because every piece of land that belongs to a Muslim nation belongs to
Allah.
儘管基督徒對例如像在歐洲這樣的地方的衰退而感到傷感，我們卻沒有合法的理由去為基督發動戰爭，去重新奪回這塊土地。相反，我們是靠禱告和傳福音。此外，基督的國度不在於領土上的拓展，而在於人宣告基督是他們的君王（當人心裏尊基督為主，基督的國度就得到擴展）。然而，當穆斯林在穆斯林土地上變得越來越少時，對伊斯蘭教來說，這是一種直接的侮辱，是必須立刻補救的。While Christians
grieve the decline of Christianity in places like Europe, we cannot
legitimately go to war to reclaim it for Christ. Instead, we pray and
evangelize. Furthermore, Christ’s kingdom advances not in territory but in and
through the people who claim him as their King. However, when Muslim lands
become less Muslim, that is a direct affront to Islam that must be redresssed.
3. 榮譽與羞辱3. Honor and Shame
對榮譽的重視是西方和大部分穆斯林國家的關鍵文化差異。拒絕或調侃穆罕默德或伊斯蘭教，是對每一個穆斯林個人的攻擊。每一個脫離伊斯蘭教、成為基督徒的人，都是在羞辱伊斯蘭教，因為他所傳遞的信息是伊斯蘭教是個沒有價值的信仰。基督教導我們，要為基督的名而受世人的辱罵（彼前四14）。穆斯林對接受這類的辱罵，作為他們對阿拉的忠誠的獎賞，並沒有清楚的定義，因為只有成功是上帝賜福的記號。因此當伊斯蘭教被人貶低時，它就必須強烈地反擊。?The importance of
honor is a key cultural difference between the West and most Muslim countries.
Rejection or mockery of Mohammed or Islam is a personal attack on every Muslim.
Every person who leaves Islam to become a Christian shames Islam because he
communicates that it is unworthy of belief. Christ teaches us that to be shamed
by the world for the sake of the Lord is honorable (1 Pet. 4:14). Muslims have
no clear category for receiving that shame as a commendation of their
faithfulness to Allah, since only success is a sign of God’s blessing. So when
Islam is undermined, it must be fiercely defended.
人心中的暴力Violence in the
Human Heart
這些因素都促成了伊斯蘭教的暴力，但是比起其他，他們最譴責的是人心。自從創世記第四章以來，身體的暴力就是所有人類的一個顯著特徵，不是只有伊斯蘭教才有暴力。這是犯罪的人心的特徵。換句話說，使人產生暴力的不是伊斯蘭教，而是罪。作為一個人為的宗教，伊斯蘭教只是人們使內心剛硬並接受罪惡的另一個工具。These factors
contribute to violence in Islam, but more than anything else they condemn the
human heart. Physical violence has been a distinguishing mark of all humanity
ever since Genesis 4. Violence is not unique to Islam. It’s a distinctive of
sinful human hearts. In other words, Islam does not make people violent. Sin
does. As a man-made religion, Islam is just one more tool people use to harden
the heart and embrace sin.
但是上帝的普遍恩典也擴及到穆斯林身上。不是所有的穆斯林都會屈服於暴力，雖然這個體系有可能會合理化暴力，正如你的無神論/世俗的鄰居不會完全接受所有有罪的行為一樣，而這是無神的世界觀有可能合理化的行為。But common grace
also extends to Muslims. Not all Muslims are given over to the violence that
the system could potentially justify, just as your atheist/secular neighbors
don’t fully embrace every sinful behavior that their non-theist worldview could
justify.
基督徒對暴力迫害者的回應Christian Response
to Violent Persecutors
基督徒該如何回應伊斯蘭教暴力的事實呢？西方的世俗世界勉強拼湊出一個答案，但內容非常空洞。每次我們看到穆斯林恐怖分子展開另一次攻擊，公眾人物就趕忙衝到對立的兩極。一邊說暴力證明了恐怖主義是伊斯蘭教無可避免的結果，另一邊則說伊斯蘭教和暴力毫無瓜葛。How should
Christians respond to the reality of Islamic violence? The secular West is
scrambling for an answer but coming up empty. Every time we see another attack
by Muslim terrorists, public figures sprint to opposite sides of the ring. One
side says the violence proves terrorism is the inevitable outworking of Islam,
the other that beliefs had nothing to do with it.
我們身旁的世界在這件事上感到掙扎，是因為他們無法把穆斯林的價值看成是在於他們個人的特質，而不在於他們的信念。世人是以二進位的方式來看人的。穆斯林要麼是「好人」，要麼是極端份子，像希特勒、史達林和波爾布特（Pol Pot）一類的人。The world around us
struggles because they are unable to see Muslims as people whose value exists
in their personhood, not their beliefs. The world thinks of people in binary
terms. Either Muslims are “good people” or extremists who belong with the likes
of Hitler, Stalin, and Pol Pot.
但是我們知道——或應該知道——穆斯林也是按照上帝形象被造的人，也被墮落所扭曲。他們和我們一樣都需要福音。穆斯林不是我們的敵人，但是他們也被撒但所捆綁。But we know—or should know—that Muslims are
humans created in God’s image and distorted by the fall. They need the same
gospel as we do. Muslims are not the enemy, but they are in bondage to him.
此外，我們不能被身體的暴力所威脅，而使我們不去履行傳福音的大使命。福音不只是給「正常的」和平的穆斯林的。福音也是給那些想要殺害我們的人的。暴力的威脅，挑戰我們信仰的真實性，因為福音是無限寶貴的，也值得被帶給所有的人。我自己的父母曾面對他們的兒女會死在穆斯林恐怖分子的手的可能性。感謝主，靠著祂的恩典，這件事並沒有成為他們的攔阻。威脅著要減慢福音廣傳的暴力，的確是攸關生死的事。對不認識耶穌是君王的人來說，這是一件攸關永生和永死的事。Moreover, we cannot
let the threat of physical violence prevent us from fulfilling the Great
Commission. The gospel is not just for “regular” peaceful Muslims. It is also
for those who will try to kill us. The threat of violence challenges the
validity of our belief that the gospel is infinitely precious and worthy of
being taken to all peoples. My own parents faced the possible death their
children at the hands of Muslim terrorists. Praise the Lord, by his grace, that
hasn’t stopped them. The violence that threatens to slow the spread of the
gospel really is a matter of life and death. It’s a matter of eternal life or
death for souls who do not know Jesus Christ as King.
伊斯蘭教可以培養為了他們的志業而願意殺人的戰士。我們也必須為我們自己的志業而願意捨身。Islam may raise up
soldiers willing to kill for their cause. We must be willing to die for ours.
連使徒保羅也曾經迫害並壓迫基督的教會。願主繼續從伊斯蘭國（ISIS）、基地組織（al-Qaeda）、博科聖地組織（Boko Haram）當中興起更多新的保羅，以至於他們不是把福音傳給他們的同胞而已，更把福音帶給全世界。願主從我們當中差遣更多的司提反，興起更多願意為宣講同樣的福音而捨身的戰士。Even Paul was once
a persecutor and oppressor of the church. May the Lord continue to raise up
many new Pauls out of ISIS, al-Qaeda, and Boko Haram, so that they may take the
gospel not only to their own peoples, but to the entire world. And may the Lord
send out from us many Stephens, soldiers willing to die to proclaim that same
gospel, no matter the cost.
葛迦勒（Caleb Greggsen）在中亞、歐洲和澳洲長大。他在南方神學院獲頒道學碩士。他和妻子住在肯塔基州路易維耳市，也在那兒工作。他們都是第三街浸信會的會員。Caleb Greggsen grew
up in Central Asia, Europe, and Australia. He earned his M.Div from Southern
Seminary. He and his wife live and work in Louisville, Kentucky, where they are
members of Third Avenue Baptist Church.