穆罕默德ﷺ生于阿拉伯的麦加(Makkah),时间是伊历第一个月(賴比尔·敖外勒月)的12日,星期一(公历约571年)。

Muhammad (pbuh) was born in Mecca ( Makkah), Arabia, on Monday, 12 Rabi' Al-Awal (2

(公元570年8月)。他的母亲阿米娜是宰赫拉家族的瓦哈卜·伊本·阿卜杜·马纳夫的女儿。他的父亲阿卜杜拉是阿卜杜勒·穆塔利卜的儿子。据追溯，他的家谱可以一直上溯到易卜拉欣先知之子伊斯玛仪的高贵世系，约在第四十代后代。

August A.D. 570). His mother, Aminah, was the daughter of Wahb Ibn Abdu Manaf of the Zahrah family. His father, 'Abdullah, was the son of Abdul Muttalib. His genealogy has been traced to the noble house of Ishmael, the son of Prophet Abraham in about the fortieth descend.

穆罕默德ﷺ的父亲在他出生之前就去世了。

Muhammad's father died before his birth.

在他六岁之前，母亲便去世了，这位双重孤儿穆罕默德ﷺ被托付给他的祖父阿卜杜勒·穆塔利卜照顾，祖父对他极其慈爱。然而这位年迈的族长两年后也去世了。临终前，他将这个小孤儿托付给儿子阿布·塔利卜照料。

Before he was six years old his mother died, and the doubly orphaned Muhammad was put under the charge of his grandfather Abdul Muttalib who took the most tender care of him. But the old chief died two years afterwards. On his deathbed he confided to his son Abu Talib the charge of the little orphan.

当穆罕默德十二岁时,他陪同叔叔阿布·塔利卜前往叙利亚进行商queue贸易之旅,他们一直走到布斯拉。这次旅程持续了数月。正是在布斯拉,基督教修士巴希拉遇见了穆罕默德ﷺ。据传他对阿布·塔利卜说道:

When Muhammad was twelve years old, he accompanied his uncle Abu Talib on a mercantile journey to Syria, and they proceeded as far as Busra. The journey lasted for some months. It was at Busra that the Christian monk Bahira met Muhammad. He is related to have said to Abu Talib:

“带这个男孩回去，并保护他，免受犹太人的仇恨，因为一个伟大的前程正等待着你的侄子。”

'Return with this boy and guard him against the hatred of the Jews, for a great career awaits your nephew."

此次旅行之后,穆罕默德的青年时期似乎平淡无奇地度过,但所有史料一致认为,他的品行端正、德行纯洁,这在麦加人中是罕见的。这位不张扬的青年品格高尚、举止端庄,赢得了麦加市民的赞许,大家一致公认他获得了"艾敏"的称号,意为"诚实可靠者"。

After this journey, the youth of Muhammad seems to have been passed uneventfully, but all authorities agree in ascribing to him such correctness of manners and purity of morals as were rare among the people of Mecca. The fair character and the honorable bearing of the unobtrusive youth won the approbation of the citizens of Mecca, and b y common consent he received the title of "Al Ameen," The Faithful.

在他早年的生活中，穆罕默德并非无忧无虑。他不得不替叔叔放牧羊群，因为叔叔和其他的哈希姆家族成员一样，已经失去了大部分财富。

In his early years, Muhammad was not free from the cares of life. He had to watch the flocks of his uncle, who, like the rest of the Bani Hashim, had lost the greater part of his wealth.

从青年到成年，他过着几乎独居的生活。麦加人中盛行的无法无天，前往欧卡兹集市（阿拉伯的奥林匹亚）的各部落之间突然爆发的无端且血腥的争斗，以及古莱氏人的放荡与怀疑主义，自然在这位敏感青年的心中激起了怜悯与悲痛。这种社会苦难与宗教堕落的景象，正是那个堕落时代的特征。

From youth to manhood he led an almost solitary life. The lawlessness rife among the Meccans, the sudden outbursts of causeless and bloody quarrels among the tribes frequenting the Fair of Okadh (The Arabian Olympia), and the immorality and skepticism of the Quraish, naturally caused feelings of pity and sorrow in the heart of the sensitive youth. Such scenes of social misery and religious degradation were characteristic of a depraved age.

当穆罕默德二十五岁时,他再次前往叙利亚,受雇于古莱什一位高贵富有的寡妇赫蒂彻,为她经营商务。他在处理这位女士的商业事务时表现得忠诚可靠,不久便获得了她的青睐,与她结为夫妻ﷺ。这段婚姻幸福而美满,实属罕见。赫蒂彻比丈夫年长许多,但尽管两人年龄相差悬殊,双方之间却存在着最真挚的深情与依恋ﷺ。这段婚姻给了他一颗充满爱意的女性之心,在他感到绝望时,她总是准备好安慰他,在无人相信他、世界在他眼中一片灰暗之时,她使他心中那微弱闪烁的希望之火得以延续ﷺ。

When Muhammad was twenty five years old, he traveled once more to Syria as a factor of a noble and rich Quraishi widow named Khadijah; and, having proved himself faithful in the commercial interests of that lady, he was soon rewarded with her hand in marriage. This marriage proved fortunate and singularly happy. Khadijah was much the senior of her husband, but in spite of the disparity of age between them, the most tender devotion on both sides existed. This marriage gave him the loving heart of a woman who was ever ready to console him in his despair and to keep alive within him the feeble, flickering flame of hope when no man believed in him and the world appeared gloomy in his eyes.

直到三十岁之前，穆罕默德几乎与外界隔绝。自他的祖父去世后，麦加的权力被分散在构成阿拉伯联邦执政机构的十名元老手中。他们之间没有达成任何协议，以确保个人权利与财产的安全。虽然家族关系在一定程度上保护了公民，但陌生人却经常遭受迫害和欺压。在许多情况下，他们不仅财物被抢，甚至妻女也遭到掳掠。在忠信的穆罕默德的倡议下，一个古老的同盟——即"富祖勒同盟"（意为"善行同盟"）——被重新恢复，其目的是遏制无法无天的行为，并保护每一个弱者，无论他是麦加人还是外乡人，自由人还是奴隶，使其免受在麦加境内可能遭受的任何不公或压迫。

Until he reached thirty years of age, Muhammad was almost a stranger to the outside world. Since the death of his grandfather, authority in Mecca was divided among the ten senators who constituted the governing body of the Arabian Commonwealth. There was no such accord among them as to ensure the safety of individual rights and property. Though family relations afforded some degree of protection to citizens, yet strangers were frequently exposed to persecution and oppression. In many cases they were robbed, not only of their goods, but even of their wives and daughters. At the instigation of the faithful Muhammad, an old league called the Federation of Fudul, i.e., favors was revived with the object of repressing lawlessness and defending every weak individual - whether Meccan or stranger, free or slave - against any wrong or oppression to which he might be the victim within the territories of Mecca.

当穆罕默德年满三十五岁时,他以自己的判断平息了一场严重的争端,这场争端险些将整个阿拉伯半岛再次拖入其频繁爆发的一连串战争之中。公元605年重建神圣的卡尔白天房时,问题出现了:谁应有荣幸将这座天房最神圣的圣物黑石安放到其应在的位置。每个部落都主张这份荣誉归自己。一位年长的长者建议各方接受,由从某一道门首先进入的人担任仲裁者。众人同意了这一提议,而第一个从那道门进入的人正是穆罕默德"艾敏"(Al-Ameen)。他的建议令所有相争的各方都感到满意。他下令将黑石放在一块布上,让每个部落分别握住布的一角,共同担负抬起黑石的荣誉。黑石就这样被安放在它应在的位置,天房的重建得以顺利完成,没有再受到任何阻碍。

When Muhammad reached thirty-five years, he settled by his judgment a grave dispute, which threatened to plunge the whole of Arabia into a fresh series of her oft-recurring wars. In rebuilding the Sacred House of the Ka'ba in A.D. 605, the question arose as to who should have the honor of raising the black stone, the most holy relic of that House, into its proper place. Each tribe claimed that honor. The senior citizen advised the disputants to accept for their arbitrator the first man to enter from a certain gate. The proposal was agreed upon, and the first man who entered the gate was Muhammad "Al-Ameen." His advice satisfied all the contending parties. He ordered the stone to be placed on a piece of cloth and each tribe to share the honor of lifting it up by taking hold of a part of the cloth. The stone was thus deposited in its place, and the rebuilding of the House was completed without further interruption.

据载，大约在此时，有一位名叫乌斯曼·伊本·胡维赖斯的人，得到拜占庭金钱的资助，企图把希贾兹地区变为罗马的附属领地，但这一图谋失败了，主要是由于穆罕默德ﷺ所起的作用。

It is related that, about this time, a certain Usman, Ibn Huwairith, supported by Byzantine gold, made an attempt to convert the territory of Hijaz into a Roman dependency, but the attempt failed, chiefly through the instrumentality of Muhammad.

这些几乎就是历史学家所记载的、穆罕默德在与赫蒂徽结婚后的头十五年里参与的全部公共活动。至于他的私生活，人们描述他始终乐于帮助贫穷和无依无靠的人。他的叔叔艾卜·塔利布因竭力维持家族昔日的地位而陷入困境。此时穆罕默德因与赫蒂徽结合而相当富裕，他便设法偿还一部分他对叔叔所欠的感恩与情义之债，承担起抚养和教育叔叔之子阿里的责任。一年之后，他又收养了叔叔的另一个儿子阿基勒。

These are nearly all the public acts related by historians in which Muhammad took part in the first fifteen years of his marriage to Khadijah. As for his private life he is described to have been ever helpful to the needy and the helpless. His uncle Abu Talib had fallen into distress through his endeavors to maintain the old position of his family. Muhammad, being rather rich at this time by his alliance with Khadijah, tried to discharge part of the debt of gratitude and obligation which he owed to his uncle by undertaking the bringing up and education of his son 'Ali. A year later he adopted 'Akil, another of his uncle's sons.

哈蒂彦（Khadijah）为穆罕默德ﷺ生育了三个儿子和四个女儿。所有的男孩都在童年时期夭折，但穆罕默德ﷺ在深爱的阿里身上找到了许多慰藉。

Khadijah bore Muhammad three sons and four daughters. All the males died in childhood, but in loving 'Ali he found much consolation.

与此同时,穆罕默德ﷺ以善行树立了仁慈的榜样,这在他的族人中产生了良好的影响。他的妻子哈蒂彻曾将一名年轻的奴隶仁伊哈里萨·宰德赠送给他。宰德曾作为俘虏被带到麦加并被卖给哈蒂彻。哈里萨听说穆罕默德ﷺ拥有宰德之后,便来到麦加,出了一大笔钱要赎回他。

About this time, Muhammad set a good example of kindness, which created a salutary effect upon his people. His wife Khadijah had made him a present of young slave named Zaid Ibn Haritha, who had been brought as a captive to Mecca and sold to Khadijah. When Haritha heard that Muhammad possessed Zaid, he came to Mecca and offered a large sum for his ransom.

于是穆罕默德说:"让宰德过来。如果他选择跟你们走,就不要赎金,带他走;但如果他选择留在我身边,我为什么不留下他呢?"宰德被带到穆罕默德ﷺ面前,声明他愿意留在他的主人身边,因为主人待他如同亲生儿子。穆罕默德ﷺ一听到这话,便握住宰德的手,领他到天房的黑石旁,在那里公开收他为养子。父亲表示同意,心满意足地回家了。从此,宰德被称为穆罕默德ﷺ之子。

Whereupon Muhammd said: "Let Zaid come here, and if he chooses to go with you, take him without ransom; but if it be his choice to stay with me, why should I not keep him?' Zaid, being brought into Muhammad's presence, declared that he would stay with his master, who treated him as if he was his only son. Muhammad no sooner heard this than he took Zaid by the hand and led him to the black stone of Ka'ba, where he publicly adopted him as his son, to which the father acquiesced and returned home well satisfied. Henceforward Zaid was called the son of Muhammad.

穆罕默德ﷺ now approaching his fortieth year... Wait, the rule: write ﷺ after every mention of the Prophet, including where the original has no honorific. Also "Muhammd" is a typo in the original; keep names as the original writes them, so I'll keep "Muhammd" as written but add ﷺ after it. 穆罕默德ﷺ 年近四十，他的心思始终沉浸在深刻的思索与反省之中。他的国家摆在眼前，饱受同族相残的战争与难以忍受的纷争之苦，流血不止，支离破碎；他的人民陷于蒙昧，沉溺于各种仪式与迷信，尽管保有沙漠民族的某些美德，却无法无天，残酷暴戾。他两次前往叙利亚，所见的是难以言喻的道德与社会荒芜：相互对立的信仰与教派彼此撕扯，将仇恨带到了希贾兹的山谷与沙漠，并以争执与怨恨撕裂了阿拉伯各地的城镇。

多年来,穆罕默德自从结婚后,习惯于在离麦加几英里的希拉山上的一个山洞里独居。他常去这个山洞祈祷和冥想,有时独自一人,有时与家人同去。在那里,他常常整夜沉思,与那位看不见却无所不知的宇宙之主安拉深切交通。正是在一次这样的独处中,在夜深人静、身边没有任何人情慰藉的时候,一位天使降临到他面前,告诉他,他是安拉的使者,受命将一个堕落的民族引回对其主的认识与侍奉之中。

For years after his marriage, Muhammad had been accustomed to secluding himself in a cave in Mount Hira, a few miles from Mecca. To this cave he used to go for prayer and meditation, sometimes alone and sometime with his family. There, he often spent the whole nights in deep thought and profound communion with the Unseen yet All-Knowing Allah of the Universe. It was during one of those retirements and in the still hours of the night, when no human sympathy was near, that an angel came to him to tell him that he was the Messenger of Allah sent to reclaim a fallen people to the knowledge and service of their Lord.

公认的伊斯兰圣训辑录学者都认同以下关于先知ﷺ最初所受启示的记载。

Renowned compilers of authentic traditions of Islam agree on the following account of the first revelations received by the Prophet.

穆罕默德ﷺ常常独自到希拉山的山洞中隐居，敬拜真主三天三夜。

Muhammad would seclude himself in the cave of Mount Hira and worship three days and nights.

每当他愿意时,他便会回到麦加的家人身边,然后再次返回,并带上生活所需的物品。就这样,他时常回到赫蒂徐身边,直到有一天,启示降临到他身上,天使吉卜利勒(Gabriel)出现在他面前,对他说:

He would, whenever he wished, return to his family at Mecca and then go back again, taking wihim the necessities of life. Thus he continued to return to Khadijah from time to time until one day the revelation came down to him and the Angel Gabriel (Jibreel) appeared to him and said:

"读！"但由于穆罕默德ﷺ是文盲，从未接受过任何读写教导，他对天使说：

"Read!" But as Muhammad was illiterate, having never received any instruction in reading or writing, he said to the angel:

“我不会念。”天使抓住他，把他紧紧压了一阵，直到他几乎无法承受，然后又说道：

"I am not a reader." The angel took a hold of him and squeezed him as much as he could bear, and then said again:

"读吧！"然后先知ﷺ说：

"Read!" Then Prophet said:

“我不是读者。”天使再次抓住先知，紧紧压住他，说道：

"I am not a reader." The Angel again seized the Prophet and squeezed him and said:

“读吧！奉你主之名，他创造了（万物），他用血块创造了人。读吧！你的主是最慷慨的，他借助笔教导人，教给人他所不知道的。”（古兰经 96:1-4）

"Read! In the Name of Your Lord, Who has created (all that exists), has created a man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous, Who has taught (the writing) by the pen, has taught man that which he knew not." (Ch 96:1-4 Quran).

之后,赫蒂彻去找她的表兄瓦拉格·本·瑙法勒。他年事已高,双目失明,通晓犹太教和基督教的经典,据说还曾把这些经典译成阿拉伯文。她把自己所听到的告诉他,他惊呼:"圣洁!圣洁!这确实就是曾降临穆萨的纳穆斯(圣灵)。他将成为他的民族的先知。告诉他这件事,叫他坚强起来。" 随后,两人在街上再次相遇时,这位精通犹太教和基督教经典的盲眼老人谈起了他的信仰与信赖:"我指着那掌握瓦拉格生命的主起誓,安拉已经选定你作这个民族的先知。他们会称你为骗子,会迫害你,会驱逐你,也会与你作战。唉,但愿我能活到那些日子,我会为你而战。"说着,他吻了吻他的前额。

After this experience Khadijah went to her cousin Waraqa Ibn Naufal, who was old and blind and who knew the Scriptures of the Jews and Christians, and is stated to have translated them into Arabic. When she told him of what she had heard, he cried out: "Holy! Holy! Verily, this is the Namus (The Holy Spirit) who came to Moses. He will be the prophet of his people. Tell him this and bid him to be brave at heart." When the two men met subsequently in the street, the blind old student of the Jewish and Christian Scriptures spoke of his faith and trust: "I swear by Him in Who hand Waraqa's life is, Allah has chosen you to be the prophet of this people. They will call you a liar, they will persecute you, they will banish you, and they will fight against you. Oh, that I could live to those days. I would fight for these." And he kissed him on the forehead.

第一次异象之后，有一段相当长的时间，穆罕默德ﷺ深受精神抑郁之苦。只有全能的安拉知道穆罕默德ﷺ当时在想什么、感受如何。他或许担心自己的异象，并不确定大多数麦加人会如何对待安拉的恩赐，因为他们自身的利益受到了威胁。当时，麦加人严重依赖围绕多神教和异教仪式展开的贸易，这些仪式所崇拜的是假神偶像、雕像以及其他他们所崇拜的事物。人们无法想象他未来要承担的责任，即他对世界人民的责任，以及安拉至高无上选择他所要面对的种种挑战。

The first vision was followed by a considerable period, during which Muhammad suffered much mental depression. Only Almighty Allah knows what Muhammad must have been thinking and feeling at that time. He may have been worried about his visions, uncertain as to how the majority of the Makkans would treat Allah's blessing, since their own interests were at stake. The Makkans, at that time, relied heavily on trade that revolved around polytheistic and pagan rituals of false idols and statues and other things that they worshipped. One can't contemplate his future and responsibilities to the people of the world, as well as the challenges that Allah Almighty had chosen him for.

天使向那颗忧伤的心灵诉说希望与信靠，并描绘光明的未来：他将看到大地上的人们涌入唯一的真信仰。当他沉浸于深深的冥思之中，既忧郁又悲伤时，他的使命向他展开；那时，他听到天上传来一个声音，召唤他起身宣教。

The angel spoke to the grieved heart of hope and trust and of the bright future when he would see the people of the earth crowding into the one true faith. His destiny was unfolded to him, when, wrapped in profound meditation, melancholy and sad, he felt himself called by a voice from heaven to arise and preach.

"哦，你这裹着衣服的人！起来警告！你的主（安拉）"

"O you (Muhammad) enveloped (in garments)! Arise and warn! And your Lord (Allah)

"起来警告吧！"（古兰经 74:1-3）

magnify!" (Ch 74:1-3 Quran)

他起身投入到他所被托付的使命之中。赫蒂彻是第一个接受他使命的人。她信奉启示,舍弃了族人的偶像崇拜,并以纯洁的心与他一同向至高无上的安拉礼拜祈祷。

He arose and engaged himself in the work to which he was called. Khadijah was the first to accept his mission. She was to believe in the revelations, to abandon the idolatry of her people and to join him in purity of heart and in offering up prayers to Allah the Almighty.

在使命之初，穆罕默德——以下简称先知——只向与他亲近的人敞开心扉，并努力使他们摆脱祖先那些粗陋的习俗。在他的表妹赫底彻之后，他的堂弟阿里是第二位追随者。先知常常与妻子和年幼的堂弟一同前往麦加周围的沙漠，以便他们共同向万民的主献上发自内心的感恩，感谢祂赐予的种种恩惠。有一次，他们被阿里的父亲阿布·塔利卜撞见。他对先知说：“我侄子啊，你所信奉的是什么宗教？”先知回答：“这是安拉的宗教，是祂的天使、祂的使者们以及我们的始祖易卜拉欣的宗教。安拉派我到祂的仆人中间，引导他们走向真理。而您，叔叔，是最配听闻此事的人。我理应这样向您呼吁，您也理应接受真理并协助传播它。”阿布·塔利卜说：“我侄子啊，我不能放弃我祖先的宗教；但以至高的主起誓，只要我还活着，就没有人敢伤害你。”随后，这位受人尊敬的长者转向阿里，问他信奉什么宗教。阿里回答：“父亲，我信仰安拉和祂的先知，并跟随他。”阿布·塔利卜说：“好孩子，他不会召唤你去做任何不善的事，所以你可以自由地跟随他。”阿里之后，穆罕默德的养子宰德也皈依了这一新信仰。接着是艾布·伯克尔，他是古莱氏部落的显要人物，一位诚实而富有的商人，在同胞中享有极高的声望。他只比先知小两岁。他皈依伊斯兰，在道德上产生了极大的影响。不久之后，五位显贵来到先知面前，接受了伊斯兰。阿拉伯下层民众中也有不少人前来皈依这一新宗教。

At the beginning of his mission, Muhammad - hereinafter called the Prophet - opened his soul only to those who were attached to him and tried to free them from the gross practices of their forefathers. After Khadijah, his cousin' Ali was the next companion. The Prophet used often to go into the desert around Mecca with his wife and young cousin that they might together offer their heart felt thanks to the Lord of all nations for His manifold blessings. Once they were surprised by Abu Talib, the father of 'Ali. He said to the Prophet: "O son of my brother, what is this religion you are following?" "It is the religion of Allah of His Angels, of His Messengers and of our ancestor Abraham," answered the Prophet. "Allah has sent me to His servants, to direct them towards the truth, and you, O my uncle, are the most worthy of all. It is meet that I should thus call upon you and it is meet that you should accept the truth and help in spreading it." Abu Talib replied: "Son of my brother, I cannot abjure the religion of my fathers; but by the Supreme Lord, while I am alive, none shall dare to injure you." Then turning towards 'Ali, the venerable chief asked what religion was his. Ali answered: "O father, I believe in Allah and His Prophet and go with him." Abu Talib replied: "Well my son, he will not call you to anything except what is good, therefore you are free to go with him." After 'Ali, Muhammad's adopted son Zaid became a convert to the new faith. He was followed by Abu Bakr, a leading member of the Quraish tribe and an honest, wealthy merchant who enjoyed great consideration among his compatriots. He was but two years younger than the Prophet. His adoption of the new faith was of great moral effect. Soon after, five notables presented themselves before the Prophet and accepted Islam. Several converts also came from lower classes of the Arabs to adopt the new religion.

在长达三年的艰辛岁月里,先知ﷺ默默地努力,要使他的people摆脱对偶像的崇拜。多神信仰在民众中根深蒂固,它有着新信仰在其纯正状态下所不具备的吸引力。古莱氏人在旧有的崇拜中有着切身的物质利益,他们的声望也依赖于这种崇拜的延续。先知ﷺ必须与其追随者的偶像崇拜作斗争,并反对主宰其命运的统治寡头集团。

For three weary long years, the Prophet labored very quietly to deliver his people from the worship of idols. Polytheism was deeply rooted among the people. It offered attractions, which the new faith in its purity did not possess. The Quraish had personal material interests in the old worship, and their prestige was dependent upon its maintenance. The Prophet had to contend with the idolatrous worship of its followers and to oppose the ruling oligarchy, which governed its destinies.

经过三年不间断却悄无声息的努力，他仅得到三十名追随者。此后，先知与麦加市民的关系出现了一个重要转变。他的同乡开始怀疑他的神志，认为他疯了，或是被邪灵附体。此前，他一直悄悄地、低调地传播教义。此时，他决定公开向麦加人发出呼吁，请他们放弃偶像崇拜。为此，他在邻近的一座山丘上召集了一次集会，在那里向他们讲述了他们在安拉看来是多么愚蠢：竟然崇拜他们称为神明的石块。他邀请他们抛弃古老而亵渎的崇拜，转而信奉爱、真理与纯洁的信仰。他警告他们，那些不听从先前众先知教导的古代民族所遭遇的命运，也可能降临到他们身上。然而，集会的人们听完之后，没有接受先知给予他们的警告，便散去了。

After three years of constant but quiet struggle, only thirty followers were secured. An important change now occurred in the relations of the Prophet with the citizens of Mecca. His compatriots had begun to doubt his sanity, thinking him crazy or possessed by an evil spirit. Hitherto he preached quietly and unobtrusively. He now decided to appeal publicly to the Meccans, requesting them to abandon their idolatry. For this he arranged a gathering on a neighboring hill and there spoke to them of their folly in the sight of Allah in worshipping pieces of stone which they called their gods. He invited them to abandon their old impious worship and adopt the faith of love, truth and purity. He warned them of the fate that had overtaken past races who had not heeded the preaching of former prophets. But the gathering departed without listening to the warning given them by the Prophet.

因此,他未能说服同城的人们听他讲道,便把注意力转向了前来麦加经商或朝觐的外乡人。然而古莱氏人设法阻挠他的努力。他们抢先在不同的道路上迎候这些外乡人,警告他们不要与先知ﷺ交往,并把他说成是一个危险的巫师。朝觐者或商人回到家乡时,便带回了这位大胆传道者的消息:他正冒着生命危险大声号召阿拉伯人放弃对他们所珍视的偶像的崇拜。

Having thus failed to induce his fellow citizens to listen to him, he turned his attention to the strangers arriving in the city on commerce or pilgrimage. But the Quraish made attempts to frustrate his efforts. They hastened themselves to meet the strangers first on different routes, to warn them against holding any communication with the Prophet, whom they represented as a dangerous magician. When the pilgrims or traders returned to their homes, they carried with them the news of the advent of the bold preacher who was inviting the Arabs loudly - at the risk of his own life - to abandon the worship of their dear idols.

此后,先知及其追随者遭受了一些迫害与凌辱。敌对的古莱什人阻止先知在天房(克尔白)前礼拜;无论先知走到哪里,他们都紧追不舍;当先知和他的门徒在进行崇拜时,他们向他们身上泼洒泥土和污秽;他们还在先知常去进行拜功和冥想的地方撒满荆棘。尽管经历了这一切磨难,先知ﷺ并未动摇。即使在数次性命已岌岌可危的情况下,他对自己的使命依然充满信心。

Now the Prophet and his followers became subject to some persecution and indignity. The hostile Quraish prevented the Prophet from offering his prayers at the Sacred House of the Ka'ba; they pursued him wherever he went; they covered him and his disciples with dirt and filth when engaged in their devotions; they scattered thorns in the places which he frequented for devotion and meditation. Amidst all these trials the Prophet did not waver. He was full of confidence in his mission, even when on several occasions he was put in imminent danger of losing his life.

在此时,阿卜杜勒·穆塔利卜最小的儿子哈姆扎皈依了伊斯兰教。哈姆扎是一位勇武过人的战士,无畏、慷慨而正直,他的英勇使他获得了"安拉之狮"的称号。他成为伊斯兰教的忠实信徒,并为此事业献出了生命。

At this time Hamza, the youngest son of Abdul Muttalib, adopted Islam. Hamza was a man of distinguished bravery, an intrepid warrior, generous and true, whose heroism earned for him the title of the "Lion of Allah." He became a devoted adherent of Islam and everlost his life in the cause.

先知以最温和、最合乎情理的方式继续向阿拉伯人传道。他呼吁那些早已习惯于罪恶与不义的人们，放弃他们的可憎行为。他以激动人心的言辞唤起听众的心灵，警告他们安拉曾降临在古代的阿德族和赛莫德族身上的惩罚，这两个部族曾顽固地违抗安拉派给他们的使者的教导。他指着大自然的奇妙景象发誓：以正午的光明，以夜色展开帷幕的夜晚，以光辉显现的白昼，请他们聆听警告，免得他们也遭遇类似的毁灭。他向他们讲述清算之日，那时他们在今世的行为将在永恒的审判者面前被称量，那时曾被活埋的女儿将被问及她们因何罪而被杀。

The Prophet continued preaching to the Arabs in a most gentle and reasonable manner. He called thepeople, so accustomed to iniquity and wrong doings, to abandon their abominations. In burning words which excited the hearts of his hearers, he warned them of the punishment which Allah had inflicted upon the ancient tribes of 'Ad and Thamud who had obstinately disobeyed the teachings of Allah's messengers to them. He adjured them by the wonderful sights of nature, by the noon day brightness, by the night when it spreads its veil, by the day when it appears in glory to listen to his warning before a similar destruction befell them. He spoke to them of the Day of Reckoning, when their deeds in this world will be weighed before the Eternal Judge, when the children who had been buried alive will be asked for what crime they were put to death.

全能的安拉说：

Almighty Allah said:

他们竟然惊讶，有一位警告者（穆罕默德ﷺ）从他们自己中间来到了他们那里。

"Nay, they wonder that there has come to them a Warner (Muhammad) from among themselves.

所以不信道者说："这真是奇怪的事！当我们死去并化为尘土之后（还会复活吗）？那是遥远的回归。"我确知大地会吞噬他们的遗体，而在我这里有一部保存完好的经典（即前定之书）。

So the disbeliveers say: "This is a strange thing! When we are dead and have become dust (shall we be resurrected)? That is a far return." We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e., the Book of Decrees).

有一天,古莱什人试图劝说先知停止传播这新的宗教,因为它在他们的族人中挑起了纷争。他们派遣了欧特巴·伊本·拉比尔去见先知并与他谈话。欧特巴说:“我的侄子啊,你因你的品质而出众;然而你在我们的族人中挑起纷争,在我们的家庭中制造分裂;你斥责我们的神明,还指控我们的祖先犯了渎神之罪。现在我们前来向你提出一个建议,我请你仔细考虑后再拒绝。”“父亲·瓦利德啊,我在听你说。”先知说。“我的侄子啊,如果你做这件事是想获得财富、荣誉和地位,我们愿意为你聚集比我们任何一人所拥有的都更多的财富;我们会推举你为我们的首领,没有你的同意我们什么也不做。如果你渴望权力,我们会拥立你为国王;如果附在你身上的邪灵无法被制服,我们会为你请来医生,并给他们丰厚的酬劳,直到他们治好你。”欧特巴说完之后,先知说:“现在请听我说,父亲·瓦利德啊。”“我在听。”他回答。先知为他诵读了《妃斯拉特》章的前十三节经文,其大意可解释如下:

One day the Quraish tried to induce the Prophet to discontinue his teachings of the new religion, which had sown discord among their people. 'Utba Ibn Rabi'a, was delegated to see the Prophet and speak to him. 'Utba said: "O son of my brother, you are distinguished by your qualities; yet you have sown discord among our people and cast dissension in our families; you denounced our gods and goddesses and you charge our ancestors with impiety. Now we are come to make a proposition to you, and I ask you to think well before you reject it." "I am listening to you, O father of Walid," said the Prophet. "O son of my brother, if by this affair you intend to acquire riches, honors, and dignity, we are willing to collect for you a fortune larger than is possessed by any one of us; we shall make you our chief and will do nothing without you. If you desire dominion, we shall make you our king; and if the demon which possesses you cannot be subdued, we will bring you doctors and give them riches until they cure you." When 'Utba had finished his discourse, the Prophet said: "Now listen to me, O father of Walid." "I listen." He replied. The Prophet, recited to him the first thirteen verses of Surah Fussilat, which maybe interpreted as follows:

「ḥā-mīm」（这些字母是《古兰经》的奇迹之一，其含义唯有安拉独自知晓）。这是来自至仁至慈的安拉的启示。这是一部经文被详细阐明的经典——一部为通晓阿拉伯语的人而降示的阿拉伯文《古兰经》。它报喜讯（向信奉安拉独一、即伊斯兰一神信仰者报以乐园的喜讯）。

"Ha Mim (These letters are one of the miracles of the Quran, and none but Allah Alone knows their meanings). A revelation from Allah the Most Beneficent, the Most Merciful. A Book whereof the Verses are explained in detail; - a Quran in Arabic for people who know. Giving glad tidings (of Paradise to the one who believes in the Oneness of Allah, Islamic Monotheism)

并且敬畏真主（远离各种罪恶和恶行），并且热爱真主（履行真主所命定的各种善行），并且警告（不信真主独一者将遭受火狱的刑罚）；然而他们大多数都背过脸去，因此不听从。

and fears Allah much (abstains from all kinds of sins and evil deeds) and loves Allah much (performing all kinds of good deeds which He has ordained), and warning (of punishment in the Hellfire to be the one who disbelieves in the Oneness of Allah), but most of them turn away, so they listen not.

他们说:"我们的心在覆盖之中,(与你所召唤我们的隔着帷幕),我们的耳朵里有重听,我们与你之间有一道帷幕,你且行你的,我们必定行我们的。"

And they say: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, so work you (on your way); verily we are working (on our way).

古莱氏人的迫害一天比一天严重,先知的门徒所受的苦难已难以忍受。他听闻邻近的基督教国王阿比西尼亚(埃塞俄比亚)的正直、宽容和好客,便建议那些无人庇护的同伴前往这位虔诚的国王纳杰什(Al Najashi,即尼古斯)的王国寻求庇护。约有十五位无人庇护的伊斯兰信徒立即采纳了这一建议,乘船前往阿比西尼亚。他们在那里受到尼古斯十分友善的接待。这被称为伊斯兰历史上的第一次希智拉(迁徙),发生在先知穆罕默德ﷺ传教的第五年,即公元615年。这些迁徙者很快便有许多同样受难的伙伴相继前往,直至人数达到八十三名男子和十八名女子。

Persecution by the Quraish grew fiercer every day and the sufferings of the Prophet's disciples became unbearable. He had heard of the righteousness, tolerance, and hospitality of the neighboring Christian king of Abyssinia. He recommended such of his companions who were without protection to seek refuge in the kingdom of that pious king, Al Najashi (Negus). Some fifteen of the unprotected adherents of Islam promptly availed themselves of the advice and sailed to Abyssinia. Here they met with a very kind reception from the Negus. This is called the first hijrah (migration) in the history of Islam and occurred in the fifth year of the Prophet Muhammad's mission, A.D. 615. These emigrants were soon followed by many of their fellow sufferers, until the number reached eighty-three men and eighteen women.

敌对的古莱士人因受害者逃脱而愤怒,派遣使者前往阿比西尼亚国王处,要求他交出难民,以便将他们处死,因为他们背弃了旧的宗教,皈依了新的宗教。国王召见了这些贫困的逃亡者,询问他们所选择的新宗教究竟是什么,以取代他们原先的信仰。阿布·塔利布之子、阿里的兄长ja'far代表流亡者发言。他这样说道:"国王陛下,我们曾深陷于愚昧与野蛮之中,我们崇拜偶像,过着淫乱的生活,吃死尸,说可憎的话,我们不顾人性的一切情感,也不履行对邻人的责任,我们只知强者的法则。这时,安拉在我们中间兴起了一位使者,我们知道他的出身、诚实、正直与纯洁。他召唤我们信仰安拉的独一,教导我们不以任何事物与祂并列;他禁止我们崇拜偶像,命令我们说实话,忠于所托付的事务,怀有慈悲,尊重邻人的权利;他禁止我们说恶言、流血,禁止我们行淫、说谎、侵吞孤儿的财产、诽谤贞洁的妇女。他命令我们只崇拜安拉,不以任何事物与祂并列,不再崇拜木头和石头所制的偶像,并远离恶行,礼拜,施舍,斋戒。我们信仰了他,接受了他的教导和他关于唯独崇拜安拉、不以任何事物与祂并列的命令。因此,我们的族人迫害我们,企图让我们放弃对安拉的崇拜,重新崇拜木头和石头的偶像以及其他可憎之物。他们拷打我们,伤害我们,直到我们在他们中间找不到安全,于是来到您的国度,相信您会保护我们免受他们的迫害。"

The hostile Quraish, furious at the escape of their victims, sent deputes to the king of Abyssinia to request him to deliver up the refugees, that they might be put to death for adjuring their old religion and embracing a new one. The king summoned the poor fugitives and inquired of them what was the religion, which they had adopted in preference to their old faith. Ja'far, son of Abu Talib and brother of 'Ali, acted as spokesman for the exiles. He spoke thus: "O king, we were plunged in the depth of ignorance and barbarism, we adored idols, we lived in unchastity, and we ate dead bodies, and we spoke abomination, we disregarded every feeling of humanity and sense of duty towards our neighbors, and we knew no law but that of the strong, when Allah raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware. He called us to profess the Unity of Allah and taught us to associate nothing with Him; he forbade us the worship of idols and enjoined us to speak the truth, to be faithful to our trusts, to be merciful, and to regard the rights of neighbors; he forbade us to speak evil of the worship of Allah and not to return to the worship of idols of woos and stone and to abstain from evil, to offer prayers, to give alms, to observe the fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allah alone and to associate nothing with Him. Hence our people have persecuted us, trying to make us forego the worship of Allah and return to the worship of idols of wood and stone and other abominations. They have tortured us and injured us until, finding no safety among them, we have come to your kingdom trusting you will give us protection against their persecution."

听完上述讲话后,这位好客的国王下令使者们安全返回他们的族人那里,并且不得干涉那些逃亡者。于是,这些迁徙者在平安与安逸中度过了流亡的时期。

After hearing the above speech, the hospitable king ordered the deputies to return to their people in safety and not to interfere with their fugitives. Thus the emigrants passed the period of exile in peace and comfort.

当先知的追随者为躲避本族的迫害而逃往异乡寻求庇护时,他对古莱什人的警告比以往任何时候都更加强烈。他们又一次来到他面前,许以财富和荣誉,但他坚决而彻底地拒绝了。他们嘲笑他,并要求他展示奇迹以证明他的使命。他回答说:"安拉派我来不是为了行神迹,而是派我来向你们宣教。"先知就这样否认自己拥有任何行神迹的能力,始终将他神圣使命的真实性建立在他那智慧的教导之上。他诉诸人内在的良知、人的常识以及人自己更加正确的判断力:

While the followers of the Prophet sought safety in foreign lands against the persecution of their people, he continued his warnings to the Quraish more strenuously than ever. Again they came to him with offers of riches and honor, which he firmly and utterly refused. But they mocked at him and urged him for miracles to prove his mission. He used to answer: "Allah has not sent me to work wonders; He has sent me to preach to you." Thus disclaiming all power of wonder working, the Prophet ever rested the truth of his divine mission upon his wise teachings. He addressed himself to the inner consciousness of man, to his common sense and to his own better judgement:

"你说（穆罕默德啊）：'我只是与你们一样的人。有启示给我：你们的伊拉赫（真主）是独一的伊拉赫，所以你们应当正路归向祂（以真正的信仰，即伊斯兰一神论），并顺服祂，求祂宽恕。'而那些以物配主的人，要遭毁灭；（多神教徒、异教徒、偶像崇拜者，以及不信真主独一性的人，即那些在真主之外崇拜他物，或为真主设立同侪、伙伴的人等）。"（古兰经 41:6）

"Say (O Muhammad): "I am only a human being like you. It is inspired in me that your Ilah (God) is One Ilah (God- Allah), therefore take the Straight Path to Him (with true Faith - Islamic Monotheism) and obedience to Him and seek forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans, idolaters, and disbeliveers in the Oneness of Allah etc., those who worship others along with Allah or set up rivals or partners to Allah etc. (Ch 41:6 Quran)

尽管先知百般劝导,古莱氏人仍然坚持要求他显示一个神迹。他们坚称,除非从他的主那里降下某种神迹给他,否则他们不会信。那些不信道的人问道:"为什么穆罕默德没有像先前的众先知那样,带着奇迹被派遣?"先知回答说:"因为奇迹并不足以使人信服。努哈曾被赋予种种神迹,结果如何呢?那已经消失的赛莫德部族又在哪里?他们拒绝接受先知萨利赫的宣教,除非他显示一个神迹,让岩石中生出一头活的骆驼。萨利赫照他们所求行事。他们却轻蔑地割断了骆驼的脚筋,并挑衅先知,要他兑现其审判的威胁。次日清晨,他们被发现死在床上,遭主的天使击打而亡。" 听完上述讲话后,这位好客的国王下令使者们安全返回their本族,并不得干涉逃亡者。于是,迁徙者在流亡期间得以平安舒适地度过。

Despite all the exhortation of the Prophet, the Quraish persisted in asking him for a sign. They insisted that unless some sign be sent down to him from his Lord, they would not believe. The disbeliveers used to ask: "Why has Muhammad not been sent with miracles like previous prophets?" T he Prophet replied: "Because miracles had proved inadequate to convince. Noah was sent with signs, and with what effect? Where was the lost tribe of Thamud? They had refused to receive the preaching of the Prophet Salih, unless he showed them a sign and caused the rock to bring forth a living camel. He did what they asked. In scorn they cut the camel's feet and then daring the prophet to fulfill his threats of judgment, were found dead in their beds the next morning, stricken by the angel of the Lord."After hearing the above speech, the hospitable king ordered the deputies to return to their people in safety and not to interfere with their fugitives. Thus the emigrants passed the period of exile in peace and comfort.

在《古兰经》中，约有十七处经文提到人们要求先知穆罕默德ﷺ显示一个神迹，他对此的回答大体相同或近似：安拉有能力行神迹，但人们并不相信；自然界中的神迹远比在自然之外所能创造的任何神迹更伟大；而《古兰经》本身就是一个伟大而永恒的神迹。先知ﷺ曾向不信道者宣称，《古兰经》是一部充满福祉、向全世界发出警告的经典；它是完备的指引，阐明了一切必要之事；它提醒人们人性中所固有的本质，并且没有任何矛盾、错误或虚妄。它是真正的正道之书，是照亮万物的光明。

There are some seventeen places in the Quran, in which the Prophet Muhammad is challenged to work a sign, and he answered them all to the same or similar effect: Allah has the power of working miracles, and has not been believed; there were greater miracles in nature than any which could be wrought outside of it; and the Quran itself was a great, everlasting miracle. The Quran, the Prophet used to assert to the disbeliveers, is a book of blessings which is a warning for the whole world; it is a complete guidance and explains everything necessary; it is a reminder of what is imprinted on human nature and is free from every discrepancy and from error and falsehood. It is a book of true guidance and a light to all.

至于异教阿拉伯人所极其尊崇和敬重的神圣偶像，先知ﷺ公开诵读了经文：

As to the sacred idols, so much honored and esteemed by the pagan Arabs, the Prophet openly recited:

“它们只是你们和你们的祖先所取的名称，安拉并没有为此降下任何凭据。”（古兰经 53:23）

"They are but names which you have named - you and your fathers - for which Allah has sent down no authority." (CH 53:23 Quran)

当先知如此斥责古莱什人所神圣崇拜的神灵时,古莱什人便加倍迫害。然而先知依然坚定不移地继续传教,既不因敌人的敌意而退缩,也不因他们残酷的迫害而动摇。尽管遭遇种种反对和日益加剧的迫害,新的信仰仍在不断扩展。麦加附近奥卡兹的全国集市吸引了许多沙漠中的贝都因人和远方城镇的商人。他们聆听先知的教导、他的劝诫,以及他对其神圣偶像和迷信的谴责。他们把所听到的一切带回遥远的家乡,于是先知的降临几乎为半岛的各个地区所知。

When the Prophet thus spoke reproachfully of the sacred gods of the Quraish, the latter redoubled their persecution. But the Prophet, nevertheless, continued his preaching undaunted but the hostility of his enemies or by their bitter persecution of him. And despite all opposition and increased persecution, the new faith gained ground. The national fair at Okadh near Mecca attracted many desert Bedouins and trading citizen of distant towns. These listened to the teachings of the Prophet, to his admonitions, and to his denunciations of their sacred idols and of their superstitions. They carried back all that they had heard to their distant homes, and thus the advent of the Prophet was made know to almost all parts of the peninsula.

然而,麦加人对先知日益加强的宣教反对他们的宗教一事愈发愤怒。他们请求先知的叔叔艾布·塔利布加以制止,但他无能为力。在……时,由于先知坚持对他们的不虔诚和悖逆进行激烈的谴责,他们将他从他平日坐着宣教的克尔白赶了出去,随后集体前往艾布·塔利布处。他们恳请这位德高望重的首领阻止他的侄子再辱骂他们的神灵,或再对他们的祖先说任何恶言。他们警告艾布·塔利布,如果他不这样做,他将被逐出族人的共同体,并被迫站在穆罕默德一边;届时此事将诉诸武力,直到双方中有一方被消灭为止。

The Meccans, however, were more than ever furious at the Prophet's increasing preaching against their religion. They asked his uncle Abu Talib to stop him, but he could not do anything. At , as the Prophet persisted in his ardent denunciations against their ungodliness and impiety, they turned him out from the Ka'ba where he used to sit and preach, and subsequently went in a body to Abu Talib. They urged the venerable chief to prevent his nephew from abusing their gods any longer or uttering any ill words against their ancestors. They warned Abu Talib that if he would not do that, he would be excluded from the communion of his people and driven to side with Muhammad; the matter would then be settled by fight until one of the two parties were exterminated.

阿布·塔利卜既不愿与他的族人断绝关系,也不愿抛弃他的侄子,任由多神教徒向其报复。他非常温和地对先知ﷺ说话,恳请他放弃自己的事业。先知ﷺ坚定地回答道:"叔叔啊,即使他们把太阳放在我的右手,把月亮放在我的左手,要我放弃我的使命,我也绝不会停止,直到真主彰显祂的大道,或者我在此过程中丧生。"先知ﷺ想到他的叔叔、保护者竟愿意抛弃他,心中难过,便转身准备离去。阿布·塔利卜却大声呼唤他回来,他便回来了。阿布·塔利卜说:"你想说什么就说吧,以主发誓,我永远不会抛弃你。"

Abu Talib neither wished to separate himself from his people, nor forsake his nephew for the idolaters to revenge themselves upon. He spoke to the Prophet very softly and begged him to abandon his affair. To this suggestion the Prophet firmly replied: "O my uncle, if they placed the sun in my right hand and the moon in my left hand to cause me to renounce my task, verily I would not desist therefrom until Allah made manifest His cause or I perished in the attempt." The Prophet, overcome by the thought that his uncle and protector was willing to desert him, turned to depart. But Abu Talib called him loudly to come back, and he came. "Say whatever you please; for by the Lord I shall not desert you ever."

古莱什人再次徒劳地试图让阿布·塔利卜抛弃他的侄子。这位德高望重的族长declared表示他将保护侄子免受任何威胁或暴力。他诉诸哈希姆家族和穆塔利卜家族的荣誉感，这两个家族都是先知ﷺ的亲族，请他们保护自己的成员，免于成为敌对派系仇恨的牺牲品。除了先知ﷺ的叔叔之一阿布·莱海卜之外，两个家族的所有成员都高尚地响应了阿布·塔利卜的呼吁；阿布·莱海卜则站到了迫害者一边。

The Quraish again attempted in vain to cause Abu Talib to abandon his nephew. The venerable chief declared his intention to protect his nephew against any menace or violence. He appealed to the sense of honor of the two families of the Bani Hashim and the Bani Muttalib, both families being kinsmen of the Prophet, to protect their member from falling a victim to the hatred of rival parties. All the members of the two families nobly responded to the appeal of Abu Talib except Abu Lahab, one of the Prophet's uncles, who took part with the persecutors.

在此期间,欧麦尔·本·黑塔卜皈依了伊斯兰教。他的归信为新生的信仰赢得了一位宝贵的信徒,也成为伊斯兰教日后发展与传播的重要力量。在此之前,他曾是先知的激烈反对者,也是伊斯兰教的顽固敌人。据说,他的皈依源于《古兰经》的一章对他内心产生的奇妙影响。当时他来到妹妹家中,本想因她信仰伊斯兰教而杀害她,却听见她正在诵读那一章经文。

During this period, 'Umar Al-Khattab adopted Islam. In him the new faith gained a valuable adherent and an important factor in the future development and propagation of Islam. Hitherto he had been a violent opposer of the Prophet and a bitter enemy of Islam. His conversion is said to have been worked by the miraculous effect on his mind of a Surah of the Quran which his sister was reading in her house, where he had gone with the intention of killing her for adopting Islam.

因此,先知的一方因他的叔叔哈姆扎的皈依而得到了加强。哈姆扎是一位勇猛而德高望重的人;阿布·伯克尔和欧麦尔也是如此,两人都精力充沛、声名远播。穆斯林们现在敢于公开地履行他们的拜功了。

Thus the party of the Prophet had been strengthened by the conversation by his uncle Hamza, a man of great valor and merit; and of Abu Bakr and 'Umar, both men of great energy and reputation. The Muslims now ventured to perform their devotions in public.

面对先知及其追随者敢于挺身而出的勇气，古莱什人感到惊恐；当从阿比西尼亚归来的使者宣布出使无果时，他们更加坚定，决心以一记决定性的重击来遏制伊斯兰的任何进一步发展。为此，在传教的第七年，他们与哈希姆和穆塔利卜的后裔立下了庄严的盟约，承诺不与他们中的任何人通婚，也不与他们往来。于是，古莱什人分裂成两派，哈希姆和穆塔利卜两个家族都投奔阿布·塔利卜，以他为首领。

Alarmed at the bold part which the Prophet and his followers were not able to assume, and roused by the return of the deputies from Abyssinia and the announcement of their unsuccessful mission, the Quraish determined to check by a decisive blow any further progress of Islam. Towards this end, in the seventh year of the mission, they made a solemn covenant against the descendants of Hashim and Muttalib, engaging themselves to contract no marriage with any of them and to have no communication with them. Upon this, the Quraish became divided into two factions, and the two families of Hashim and Muttalib all repaired to Abu Talib as their chief.

阿布·拉哈卜是先知的叔叔,但他因对侄子及其教义怀有根深蒂固的仇恨,转而站到了对立的一方。这一方的首领是乌麦叶家族的阿布·苏福延·本·哈尔卜。受迫害的一方,包括穆斯林和偶像崇拜者,退到了麦加东郊的一条狭谷中。他们在这一防御性的地方生活了三年。随身携带的粮食很快就耗尽了。若不是那些不那么顽固的同族人出于同情,时常给予一些帮助,他们很可能会全部丧生。

Abu Lahab, the Prophet's uncle, however, out of his inveterate hatred of his nephew and his doctrine, went over to the opposite party, whose chief was Abu Sufyan Ibn Harb, of the family of Umayya. The persecuted party, Muslims as well as idolaters betook themselves to a defile on the eastern skirts of Mecca. They lived in this defensive position for three years. The provisions, which they had carried with them, were soon exhausted. Probably they would have entirely perished but for the sympathy and occasional help received from less bigoted compatriots.

在布阿萨(Bi'tha)后的第十年初,古莱什人与哈希姆和阿卜杜勒·穆塔利卜两个家族之间达成了和解,这一和解是通过希沙姆·本·阿穆尔、本·乌马尔和祖拜尔·本·阿布·乌迈耶的斡旋促成的。由此,针对这两个家族的同盟被废除,他们得以返回麦加。

Towards the beginning of the tenth year of the mission, reconciliation was concluded between the Quraish and the two families of Hashim and Abdul Muttalib through the intermediation of Hisham, Ibn Umar, and Zobeir, Ibn Abu Umayya. Thus, the alliance against the two families was abolished, and they were able to return to Mecca.

在先知和他的族人处于防御状态的那段时期，伊斯兰在外部没有任何进展；但在圣月期间，由于暴力被视为亵渎，先知ﷺ便会走出他暂时的囚禁之地，向朝觐者传播伊斯兰。

During the period the Prophet and his kinspeople passed in their defensive position, Islam made no progress outside; but in the sacred months, when violence was considered sacrilege, the Prophet used to come out of his temporary prison to preach Islam to the pilgrims.

次年,阿布·塔利卜和赫蒂徒相继去世。先知由此失去了年少时慈爱的监护人,也失去了此前一直保护他抵御敌人的人;又失去了最能鼓励他的伴侣赫蒂徒。她始终是他的希望与慰藉之天使。先知ﷺ因失去这位和善的保护者和心爱的妻子而悲痛,在无望使古莱什人放弃偶像崇拜的情况下,心中虽然悲伤,却满怀信靠,决意到别处去传达他的使命。他选择了塔伊夫,那是位于麦加以东约六十英里的一座城镇,他带着忠实的仆人宰德同行。

In the following year, both Abu Talib and Khadijah died. Thus the Prophet lost in Abu Talib the kind guardian of his youth who had hitherto protected him against his enemies, and in Khadijah his most encouraging companion. She was ever his angel of hope and consolation. The Prophet, weighed down by the loss of his amiable protector and his beloved wife, without hope of turning the Quraish from idolatry, with a saddened heart, yet full of trust, resolved to exercise his ministry in some of her field. He chose Taif, a town about sixty miles east of Mecca, where he went accompanied by a faithful servant Zaid.

居住在塔伊夫的塞给夫部落对穆罕默德非常冷淡。然而，他在那里停留了一个月。虽然较为体面、品行较好的人对他稍有敬意，但奴隶和普通民众拒绝听从他的教导；他们对他劝说人们放弃所崇拜的神灵、转而过一种更为自由放纵、无忧无虑生活的邀请极为愤怒。最后，他们起来反对他，把他带到城墙边，迫使他离开，返回麦加。

The tribe of Thakif, who were the inhabitants of Taif, received Muhammad very coldly. However, he stayed there for one month. Though the more considerate and better sort of men treated him with a little respect, the slaves and common people refused to listen to his teachings; they were outrageously indignant at his invitation to abandon the gods they worshipped with such freedom of morals and lightness of heart. At length they rose against him, and bringing him to the wall of the city, obliged him to depart and return to Mecca.

这次受挫使他的追随者大为气馁;然而,先知依然大胆地在朝觐时的公开集会上宣讲,并赢得了几位新的皈依者,其中有六人来自雅特里布城(后称麦地那),属于犹太人的赫兹拉季部落。这些雅特里布人回到家乡后,便向族人传播消息,说阿拉伯人中已经兴起一位先知,他将召唤他们归向安拉,并终结他们的种种疑问。

The repulse greatly discouraged his followers; however, the Prophet boldly continued to preach to the public assemblies at the pilgrimage and gained several new converts, among whom were six of the city of Yahtrib (later called Medina), of the Jewish tribe of Khazraj. When these Yathribites returned home, they spread the news among their people that a prophet had arisen among the Arabs who was to call them to Allah and put an end to their inquiries.

在他传教的第十二年，先知ﷺ从麦加夜行至耶路撒冷，再从那里升往天堂。这次旅程在历史上被称为“登霄”（Miraj，升天），它是真实的身体之旅，而不仅仅是一种异象。正是在这个时候，安拉命令穆斯林每日礼五次拜。

In the twelfth year of his mission, the Prophet made his night journey from Mecca to Jerusalem, and thence to heaven. His journey, known in history as Miraj (Ascension) was a real bodily one and not only a vision. It was at this time that Allah ordered the Muslims to pray the five daily prayers.

全能的安拉说:

Almighty Allah had said:

“赞美（并崇高）的是真主（超越他们所归于祂的一切邪说），祂使他的仆人穆罕默德ﷺ在夜间从禁寺（麦加）行至远寺（耶路撒冷），祂已经降福于远寺的周围，以便我让他看见我的一些迹象（即证据、教训、征兆等）。的确，祂是全聆的，全见的。”（《古兰经》17:1）

“Glorified (and Exalted) be He (Allah) (above all that evil they associate with Him), Who took His slave Muhammad for a journey by night from AL Masjid al Haram (at Makka) to the farthest mosque (in Jerusalem), the neighborhood whereof We have blessed, order that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All Hearer, the All Seer." (Ch 17:1 Quran)

阿拔斯·伊本·马立克传述，马立克·伊本·萨萨阿说，安拉的使者ﷺ向他们描述了他的夜行经历，说："当我躺在哈提姆或哈吉尔之中时，忽然有人来到我身边，从这里到这里把我的身体剖开。"我问站在我身旁的贾鲁德："他说的是什么意思？"他说："就是从他的喉咙到他的下体。"或者说："从胸口的顶端。"先知ﷺ接着说："然后他取出了我的心。接着，一个盛满信仰的金盘被端到我面前，我的心被清洗，充满了（信仰），然后被放回原处。"

Abbas Ibn Malik reported that Malik Ibn Sasaa said that Allah's Messenger described to them his Night Journey saying: "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud, who was by my side, "What does he mean?" He said: "It means from his throat to his public area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place.

然后，一头白色的动物被牵到我面前，它比骡子小，比驴子大。”（贾鲁德问道：“那是Buraq吗，艾布·哈姆扎？”我（安斯）回答说：“是的。”）

Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked: "Was it in the Buraq, O Abu Hamza?" I (Anas) replied in the affirmative.

先知说："那牲畜的每一步都迈到目光所及的最远处。我就骑在它的背上。"ﷺ

The Prophet said: "The animal's step (was so wide that it) reached the farthest point within the reach of the animals' sight. I was carried on it.

加布里埃尔陪我一同前行，直到我们抵达最近的一层天。

Gabriel set out with me till we reached the nearest heaven.

当他请求打开大门时,有人问道:"是谁?"吉卜利勒回答:"吉卜利勒。"又问:"与你同行的是谁?"吉卜利勒回答:"穆罕默德ﷺ。"又问:"他已被召唤了吗?"吉卜利勒肯定地回答。于是有人说:"欢迎他!他的到访何等美好!"大门便打开了。我穿过第一重天时,看见了亚当。吉卜利勒对我说:"这是你的父亲亚当,向他问安吧。"于是我向他问安,他回礼并对我说:"欢迎你,虔诚的儿子,虔诚的先知ﷺ。"

"When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said. 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said to me: 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.'

然后,吉卜利勒带我升到第二层天。吉卜利勒请求开门。有人问:"是谁?"吉卜利勒回答:"吉卜利勒。"又问:"与你同来的是谁?"吉卜利勒答道:"穆罕默德ﷺ。"又问:"他已被召请了吗?"吉卜利勒肯定地回答。于是有声音说:"欢迎他!他的到来多么美好!"门便开了。 "当我进入第二层天时,我在那里见到了约翰(叶哈雅)和耶稣,他们是表亲。吉卜利勒对我说:"这两位是约翰和耶稣,请向他们致以问候。"于是我向他们问候,两人都回应了我的问候,并说:"欢迎你,虔诚的兄弟,虔诚的先知。"

Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been called?' Gabriel answered in the affirmative. Then it was said: 'He is welcomed. What an excellent visit his is!' The gate was opened. "When I went over the second heaven, here I saw John (Yahya) and Jesus (Isa), who were cousins of each other. Gabriel said to me: "These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.'

然后，吉卜利勒带我升到第三重天，并请求为他打开天门。有人问：“是谁？”吉卜利勒回答：“吉卜利勒。”又问：“与你同行的是谁？”吉卜利勒回答：“穆罕默德ﷺ。”又问：“他是否已被召见？”吉卜利勒肯定地回答。于是有声音说：“欢迎他！他的来访多么美好！”天门便打开了。我到达第三重天时，看见了约瑟夫（Yusuf）。吉卜利勒对我说：“这就是约瑟夫，你向他致意吧。”于是我向他问候，他也回礼，并说：“欢迎你，虔诚的兄弟，虔诚的先知。”

Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. IT was asked 'Who is it?' And Gabriel replied: 'Gabriel.' It was asked, 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph (Yusuf), Gabriel said to me: 'This is Joseph, pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious brother and pious Prophet.'

然后，加百列与我一同升到第四重天，并请求为我们打开天门。有人问："是谁？"加百列回答："加百列。"又有人问："与你同行的是谁？"加百列回答：

Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. IT was asked 'Who is it?' Gabriel replied, 'Gabriel' It was asked: 'Who is accompany you?' Gabriel replied:

"Muhammad。"有人问道:"他被召请了吗?"Gabriel 肯定地回答。接着有人说:"欢迎他,他的到访何等美好!"门便打开了。当我登上第四重天时,我看见了 Enoch(Idris)。Gabriel 对我说:"这位是 Enoch,你向他致意吧。"于是我向他问候,他也回礼,并对我说:"欢迎你,虔诚的兄弟,虔诚的先知。"

'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' "The gate was opened, and when I went over the fourth heaven, there I saw Enoch (Idris), Gabriel said to me: 'This is Enoch; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed O pious brother and pious Prophet.'

然后，吉卜利勒带我升到第五重天，并请求打开天门。有人问："是谁？"吉卜利勒回答："吉卜利勒。"又问："与你同行的是谁？"吉卜利勒回答："穆罕默德ﷺ。"又问："他是否已被召请？"吉卜利勒肯定地回答。于是有声音说："欢迎他！他的到来多么美好！"当我经过第五重天时，在那里我看见了哈伦。吉卜利勒对我说："这是哈伦，你向他问安吧。"于是我向他问安，他回答了我的问候，并说："欢迎你，虔诚的兄弟，虔诚的先知。"

Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompany you?' Gabriel replied 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' So when I went over the fifth heaven, there I saw Aaron (Harun), Gabriel said to me: "This is Aaron; pay hyour greetings.' So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet."

然后，吉卜利勒带我升到第六层天，并请求开启天门。有人问：“是谁？”吉卜利勒回答：“吉卜利勒。”又问：“与你同行的是谁？”吉卜利勒回答：“穆罕默德ﷺ。”又问：“他是否已被召请？”吉卜利勒肯定地回答。于是有人说：“欢迎他！他的到来多么美好！” “当我经过第六层天时，在那里我见到了穆萨（Musa）。吉卜利勒对我说：‘这就是穆萨，你向他致意吧。’于是我向他问候，他回礼并对我说：‘欢迎你，虔诚的兄弟，虔诚的先知。’我离开他时，他哭了。有人问他：‘是什么让你哭泣？’穆萨说：‘我哭泣，是因为在我之后，有一位年轻人被派遣为先知，他的追随者进入天堂的人数将多过我的追随者。’”

Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was said: 'Has he been called?' Gabriel replied in the affirmative. It was said: 'He is welcomed. What an excellent visit his is!' "When I went over the sixth heaven, there I saw Moses (Musa). Gabriel said to me: "This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet." When I left him (Moses) he wept. Someone asked him: 'What makes you weep?' Moses said: 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.'

然后，吉卜利勒带我升到第七层天，并请求打开它的门。有人问："是谁？"吉卜利勒回答："吉卜利勒。"又问："与你同行的是谁？"吉卜利勒回答："穆罕默德ﷺ。"又问："他已经被召唤了吗？"吉卜利勒肯定地回答。于是天门说："欢迎他！他的来访多么美好！" "当我到达（第七层天）时，我在那里见到了易卜拉欣。吉卜利勒对我说："这是你的父亲，你向他致安。"于是我向他致安，他回礼并对我说："欢迎你，虔诚的儿子，虔诚的先知。"然后我被带升到盖卜拉山（Sidrat-ul-Muntaha，极限的樟木树）。

Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it said: 'He is welcomed. What an excellent visit his is!' "So when I went (over the seventh heaven), there I saw Abraham (Ibrahim). Gabriel said to me: 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (the Lote Tree of the utmost boundary).

看哪！它的果实如同哈જર（麦地那附近的一个地方）的水罐，它的叶子大如象耳。吉卜利里（Gabriel）说："这就是终极边界的树。"看哪！有四条河流奔涌而出，两条隐秘，两条可见。我问道："吉卜利里啊，这两种河流是什么？"他回答说："隐秘的两条，是乐园中的两条河；可见的两条，是尼罗河和幼发拉底河。"

Behold! Its fruits were like the jars of Hajr (a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said: "This is the Lote Tree of the utmost and boundary.' Behold! There ran four rivers, two were hidden and two were visible, I asked: 'What are these two kinds of rivers, O Gabriel?' He replied: 'As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

然后,我被引至神圣的殿(Al-Bait-ul-Ma'mur),有人拿来三个器皿给我:一个盛满了酒,一个盛满了牛奶,一个盛满了蜂蜜。我取了牛奶。吉卜利勒说:"这就是你和你的追随者所遵循的伊斯兰教。"然后,每日五十次拜功被规定给我。我返回时经过穆萨,他问我:"你被命令做什么?"我回答:"我被命令每天礼拜五十次。"穆萨说:"你的追随者承受不了每天五十次拜功。我以真主发誓,我在你之前已经考验过人们,并且我为以色列的后裔尽了最大努力,却徒劳无功。你回去见你的主,请求减轻负担,以减轻你的追随者的重担。"于是我返回,真主为我减去了十次拜功。然后我再次来到穆萨那里,他仍重复了之前所说的话。

"Then Al-Bait-ul-Ma'mur (the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked: 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: they were fifty prayers a day. When I returned, I passed by Moses, who asked me; 'What have you been ordered to do?' I replied: 'I have been ordered to offer fifty prayers a day.' Moses said: 'Your followers cannot bear fifty prayers a day, and by Allah I have tested people before you, and I have tried my level best with Bani Israel in vain. Go back to your Lord and ask for reduction to lessen your followers'' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before.

然后我又回到真主那里,祂又减去了十次拜功。我再次来到穆萨那里,他仍是同样的建议。我又回到真主那里,祂命我每天遵行十次拜功。我再回到穆萨那里,他又重复了同样的劝告,于是我回到真主那里,被命令每天遵行五次拜功。

Then again I went back to Allah, and He reduced ten more prayers. When I came to Moses he said the same. I went back to Allah, and He ordered m to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

"当我回到穆萨那里时，他问：'你被命令了什么？'我回答说：'我被命令每天守五次拜。'他说：'你的追随者无法承受每天五次拜。毫无疑问，我对你之前的民众有过经验，我也在以色列的后裔身上竭尽全力，所以你回去见你的主，请求减轻，以减轻你追随者的负担。'我说：'我已经为此向我的主请求了太多，以至于感到羞愧，但现在我满足了，并顺服安拉的命令。'当我离开时，我听到一个声音说：'我已经颁布了我的命令，并减轻了我众仆人的负担。'"

"When I came back to Moses, he said: 'What have you been ordered?' I replied: 'I have been ordered to observe five prayers a day.' He said: 'Your followers cannot bear fear prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lesson your followers' burden.' I said: 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying: 'I have passed My order and have lessened the burden of My worshippers.'"

这一年,雅特里布(Yathrib)的十二个人前往麦加,其中十人属于犹太部落哈兹拉季(Khazraj),另外两人属于奥斯(Aws)。他们在麦加北面的一座小山阿格拜(Al-Aqaba)上,向先知ﷺ宣誓效忠。这一誓约被称为"女人的誓约",并非因为当时有女人在场,而是因为根据此誓约,男人并不因此有义务拿起武器为先知ﷺ或其宗教而战;这与后来要求女人们所立的誓约相同。誓约的内容如下:"我们不以任何事物与真主并列;我们不偷窃,不通奸或淫乱,不杀害我们的孩子(像阿拉伯多神教徒过去那样,在担心无力抚养他们时便将其杀害),不捏造诽谤;我们在一切合理的事上服从先知ﷺ,无论顺境还是逆境,我们都忠于他。"他们郑重承诺会做到这一切之后,先知ﷺ派他的门徒穆萨布·伊本·欧麦尔(Mus'ab Ibn Umair)与他们一同回去,教导他们宗教的基本教义和仪式。穆萨布借着先前已经皈依者的帮助抵达雅特里布,并争取到了几位新的皈依者,尤其是该城的一位首领乌赛德·伊本·胡达伊尔(Usaid Ibn Khudair),以及奥斯部落的首领萨阿德·伊本·穆阿兹(Sa'd Ibn Mu'adh)。伊斯兰传播得如此迅速,以至于几乎每家都有穆斯林。

In this year, twelve men of Yathrib, of whom ten were of the Jewish tribe of Khazraj and the other two of Aws, came to Meccan and took an oath of fidelity to the Prophet at Al-Aqaba, a hill on the north of that city. This oath was called the Women's' Oath, not that any women were present at this time, but because a man was not thereby obliged to take up arms in defense of the Prophet or his religion, it being the same oath that was afterwards exacted of the women. This oath was as follows: "We will not associate anything with Allah; we will not steal nor commit adultery or fornication, nor kill our children (as the pagan Arabs used to do when they apprehended that they would not be able to maintain them), nor forge calumnies; we will obey the Prophet in everything that is reasonable, and we will be faithful to him in well and sorrow." When they had solemnly engaged to do all this, the Prophet sent one of his disciples, Mus'ab Ibn Umair, home with them to teach them the fundamental doctrines and ceremonies of the religion. Mus'ab, having arrived at Yathrib by the assistance of those who had been formerly converted, gained several new converts, particularly Usaid Ibn Khudair, a chief of man of the city, and Sa'd Ibn Mu'adh, prince of the tribe of Aws. Islam spread so fast that there was a scarce a house that did not have some Muslims in it.

次年,即先知传教的第十三年(公元622年),穆सअब从雅斯里卜返回,随行的有七十三名已皈依伊斯兰教的该城男子,以及两名女子,另有若干尚未信教的人。他们一抵达,这些雅斯里卜人便立即派人去见先知ﷺ,邀请他前往their城市。先知ﷺ并不十分需要这样的援助,因为此时他在麦加的反对者已变得极为强大,他若再留在那里,便有迫在眉睫的危险。于是他接受了他们的提议,并约定在一个夜晚,于阿克巴与他们相会,随行的有他的叔叔阿拔斯。阿拔斯虽当时尚未皈依,却希望侄子好。

The next year, being the thirteenth of the mission (A.D. 622) Mus'ab returned from Yathrib accompanied by seventy-three men and two women of that city who had adopted Islam, besides others who were as yet unbelievers. On their arrival, these Yathribites immediately sent to the Prophet and invited him to their city. The Prophet was not in great need of such assistance, for his opponents had by this time grown so powerful in Mecca that he could not stay there much longer without imminent danger. He therefore accepted their proposal and met them one night by appointment at Al Aqaba attended by his uncle Al-Abbas, who, though he as not then a convert, wished his nephew well.

阿拔斯向雅思里布的人发表讲话,告诉他们:先知穆罕默德ﷺ被迫离开故乡,另寻庇护之所;他们既已向他提供保护,就最好不要欺骗他。如果他们并非坚定决心保卫他、不背弃他,那就最好直言相告,让他以别的方式谋求自身的安全。他们表明了诚意之后,先知ﷺ起誓要对他们保持忠诚,条件是他们只崇拜安拉,遵守伊斯兰的训诫,在一切正当的事情上服从先知ﷺ,并像保护自己的妻子和家人一样,全心全意地保护他ﷺ,使他免受一切侮辱。随后他们问他,如果他们在安拉的事业中殉难,将得到什么回报?他回答说:"乐园。"于是他们便向他和他的事业立下了誓约。

先知随后从他们当中挑选了十二人,作为他的代表。第二次阿格拜誓约就这样缔结了。雅斯里布人返回家乡,留下先知安排前往他们城市的行程。先知指示他的门徒前往雅斯里布寻求即时的安全,他们便照此而行。大约一百个家庭悄悄地离开麦加,前往雅斯里布,在那里他们受到了热情和盛情的款待。最终,所有的门徒都已前往雅斯里布。先知独自留在麦加,身边只带着他年轻的堂弟阿里,以及他忠实的朋友艾布·伯克尔。

The Prophet then selected twelve men out of their number to act as his delegates. Thus was concluded the second covenant of Al Aqaba. The Yathribites returned home leaving the Prophet to arrange for the journey to their city. The Prophet directed his followers to seek immediate safety at Yathrib, which they accordingly did. About one hundred families silently disappeared from Mecca and proceeded to Yathrib, where they were received with enthusiasm and much hospitality. Finally, all the disciples had gone to Yathrib. The Prophet alone remained at Mecca, keeping with him only his young cousin, 'Ali, and his devoted friend Abu Bakr.

麦加人担心这一新联盟会带来后果,开始认真考虑阻止穆罕默德逃往叶斯里卜。他们火速聚会。在几种较温和的办法被否决之后,他们决定杀死他。他们约定,从每个部落各选一人,每人都用剑击他一下,这样罪责就由所有部落平均承担。穆罕默德所属的部落哈希姆家族势力弱得多,因此无法为他们的族人复仇。

The Meccans, fearing the consequence of this new alliance, began to think seriously of preventing Muhammad from escaping to Yathrib. They met in all haste. After several milder expedients had been rejected, they decided that he should be killed. They agreed that one man should be chosen out of every tribe and that each man should strike a blow at him with his sword so that responsibility of the guilt would rest equally on all tribes. The Bani Hashim, Muhammad's own tribe, were much inferior and therefore would not be able to revenge their kinsman's death.

一些高贵的青年被选中去执行这一血腥的行动。夜色渐深，刺客们守候在先知的住处周围。他们整夜监视，等待着穆罕默德在黎明时分离开家门时将其杀害。先知事先得知了危险，便吩咐阿里躺在他的位置上，用他的绿色披风裹住自己，阿里照做了。先知奇迹般地从窗户逃脱，悄无声息地避开了门口，前往艾卜·伯克尔的家中。与此同时，那些刺客透过缝隙看到躺着的阿里，误以为是穆罕默德本人在睡觉，便一直守在那里，直到天亮。

A number of noble youths were selected for the bloody deed. As the night advanced, the assassins posted themselves round the Prophet's dwelling. They watched all night long, waiting to murder Muhammad when he should leave his house at the early dawn. By some the Prophet had warned of the danger, and he directed 'Ali to lie down in his place and wrap himself up in his green clock, which he did. The Prophet miraculously escaped through the window and he repaired to the house of Abu Bakr, unperceived by door. These, in the meantime, looking through a crevice and seeing 'Ali, whom they mistook for Muhammad himself, asleep, continued watching there until morning.

当阿里起身时,他们发现自己被欺骗了。古莱什人的愤怒此时已无法遏制。

When 'Ali arose, they found themselves deceived. The fury of the Quraish was now unbounded.

当刺客空手而归、穆罕默德已经脱逃的消息传来时,他们全部的精力都被激起了。穆罕默德ﷺ的人头被悬赏一百头骆驼。

The news that the would be assassins had returned unsuccessful and that Muhammad had escaped aroused their whole energy. A price of a hundred camels was set upon Muhammad's head.

"我从未记得我的父母信奉过真正的宗教（伊斯兰教）以外的任何宗教，也不记得有哪一天，早晚都没有安拉的使者来拜访我们。"（先知的妻子）阿伊莎·宾特·艾布·伯克尔传述："穆斯林遭受考验（被异教徒困扰）时，艾布·伯克尔启程迁往阿比西尼亚（埃塞俄比亚）之地。当他抵达巴尔克·阿尔-吉马德时，格拉部落的首领伊本·阿德-达吉奈遇见了他，说：'艾布·伯克尔啊！你要去哪里？'艾布·伯克尔回答：'我的族人把我赶了出来（离开我的国家），所以我想在大地上流浪，崇拜我的主。'伊本·阿德-达吉奈说：'艾布·伯克尔啊！像你这样的人不应离开自己的家乡，也不应被驱逐，因为你帮助贫困者，为他们谋生，与亲属保持良好关系，扶助弱者和穷人，慷慨款待宾客，并帮助遭遇灾难的人。因此，我是你的保护者。回去吧，在你的城里崇拜你的主。' 于是艾布·伯克尔返回，伊本·阿德-达吉奈陪同他一起回去。傍晚，伊本·阿德-达吉奈拜访了古莱什的显贵们，对他们说：'像艾布·伯克尔这样的人不应离开家乡，也不应被驱逐。你们（古莱什人）要驱逐一个帮助贫困者、为他们谋生、与亲属保持良好关系、扶助弱者和穷人、慷慨款待宾客并帮助遭遇灾难之人的人吗？'古莱什人无法拒绝伊本·阿德-达吉奈的保护，于是他们对伊本·阿德-达吉奈说：'让艾布·伯克尔在他的家里崇拜他的主吧。他可以在那里随意礼拜和诵读，但不要以此伤害我们，也不要公开进行，因为我们担心他会影响我们的妇女和孩子。'伊本·阿德-达吉奈把这一切都告诉了艾布·伯克尔。艾布·伯克尔就这样保持着那种状态，在家中崇拜他的主。他不再公开礼拜，也不在家门外诵读《古兰经》。"

Narrated 'Aisha Bint Abu Bakr (the wife of the Prophet): "I never remembered my parents believing in any religion other than the true religion (Islam), and (I don't remember) a single day passing without our being visited by Allah's Messenger in the morning and in the evening. When the Muslims were put to test (troubled by the pagans), Abu Bakr set out migrating to the land of Abyssinia (Ethiopia), and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, 'O Abu Bakr! Where are you going?' Abu Bakr replied: 'My people have turned me out (of my country), so I want to wander on the earth and worship my Lord.' Ibn Ad-Dhagina said: 'O Abu Bakr! A man like you should not leave his homeland, nor should he be driven out, because you help the destitute, earn their living, and you keep good relations with your kith and kin, help the weak and the poor, entertain guests generously, and help the calamity-stricken persons. Therefore, I am your protector. Go back and worship your Lord in your town.' "So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Dhagina visited the nobles of Quraish and said to them. 'A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his kith and kin, helps the weak and poor, entertain guests generously and helps the calamity-stricken persons?' So the people of Quraish could not refuse Ibn Ad-Dhagina's protection, and they said to Ibn Ad-Daghina: 'Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children." Ibn Ad-Dhagina told Abu Bakr all of that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Quran outside his house.

于是阿布·伯克尔想到在自己房前修建一座清真寺,他便在那里礼拜并诵读《古兰经》。多神教徒的妇女和儿童开始大量聚集在他周围,他们对他感到惊奇,并注视着他。阿布·伯克尔是一个非常爱哭的人,他忍不住哭泣,也忍不住诵读《古兰经》。这种情形让古赖氏多神教徒的权贵们感到恐惧,于是他们派人去召来伊本·阿德-达吉奈。他来到他们面前后,他们说:"我们接受了你对阿布·伯克尔的庇护,条件是他要在自己家里崇拜他的主,但他违背了条件,在自己房前修建了一座清真寺,在那里公开礼拜和诵读《古兰经》。我们担心他会对我们的妇女和儿童产生不良影响。所以,你要阻止他这样做。如果他愿意将对主的崇拜局限在自己家里,他可以这样做;但如果他坚持公开这样做,那就请你要求他解除你保护他的义务,因为我们不愿违背与你的盟约,但我们不允许阿布·伯克尔公开宣扬他的行为。"伊本·阿德-达吉奈去见阿布·伯克尔说:"阿布·伯克尔!你很清楚我代表你订立了什么契约;现在,你要么遵守它,要么解除我保护你的义务,因为我不希望阿拉伯人听说我的族人违背了我为另一个人所订立的契约。"阿布·伯克尔回答说:"我解除你保护我的盟约,我满意于真主的庇护。"阿伊莎的叙述继续说:"那时先知ﷺ正在麦加,他对穆斯林说:

"Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Quran. The women and children of the pagans began to gather around him in great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping or reciting the Quran. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came to them, they said: 'We accepted your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has violated the conditions and he has built a mosque in front of his house where he prays and recites the Quran publicly. We are not afraid that he may affect our women and children unfavorably. So, prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if he insists on doing that openly, ask him to release you from your obligation to protect him, for we dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly.' Ibn Ad-Dhagina went to Abu Bakr and said: 'O Abu Bakr! You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do not want the Arabs hear that my people have dishonored a contract I have made on behalf of another man.' Abu Bakr replied: 'I release you from your pact to protect me and am pleased with the protection from Allah.' Aisha's narration's continues: "At that time the Prophet was in Mecca, and he said to the Muslims:

“我在梦中看见了你们的迁居之地，那是一片椰枣树林，位于两座山之间，即两片多石的地带。”于是，有些人迁往了麦地那，而先前迁往埃塞俄比亚之地的大多数人也回到了麦地那。阿布·伯克尔也准备动身前往麦地那，但真主的使者ﷺ对他说：“你稍等一下，因为我希望能够获准一同迁徙。”阿布·伯克尔说：“您真的期望如此吗？愿我的父亲为您牺牲！”先知ﷺ说：“是的。”于是，阿布·伯克尔为了陪伴真主的使者ﷺ而没有迁徙。他用一棵金合欢树的叶子喂养他拥有的两匹母骆驼，那些叶子是用棍子击打后掉落下来的，共持续了四个月。

'In a dream I have been shown your migration place, a land of date palm trees, between two mountains, the two stony tracts.' So, some people migrated to Medina, and most of those people who had previously migrated to the land of Ethiopia, returned to Medina. Abu Bakr also prepared to leave for Medina, but Allah's Messenger said to him: 'Wait for awhile, because I hope that I will be allowed to migrate also.' Abu Bakr replied: 'Do you indeed expect this? Let my father be sacrificed for you!' The Prophet said: 'Yes.' So Abu Bakr did not migrate for the sake of Allah's Messenger in order to accompany him. He fed two she camels he possessed with the leaves of As-Samur tree that fell on being struck by a stick for four months.

"'Urwa Ibn Az-Zubair 传述：Allah's Messenger（真主的使者ﷺ）在一支从叙利亚返回的穆斯林商队中遇到了Az Zubair。Az-Zubair 为真主的使者ﷺ和Abu Bakr 提供了白色的衣服穿。当麦地那的穆斯林听到真主的使者ﷺ离开麦加（前往麦地那）的消息后，他们每天早晨都前往Harra。"

"Narrated 'Urwa Ibn Az-Zubair: "Allah's Messenger met Az Zubair in a caravan of Muslim merchants who were returning from Sham. Az -Zubair provided Allah's Messenger and Abu Bakr with white clothes to wear. When the Muslims of Medina heard the new of the departure of Allah's Messenger from Mecca (towards Medina), they started going to the Harra every morning,.

他们会等待他，直到正午的酷热迫使他们回去。有一天，他们等了很久，然后回到家中。当他们进入房屋时，一个犹太人爬上了他族人某座堡垒的屋顶去寻找什么东西，他看见安拉的使者ﷺ和他的同伴们，身穿白衣，从沙漠的海市蜃楼中走了出来。

They would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up to the roof of one of the forts of his people to look for something, and he saw Allah's Messenger and his companions, dressed in white clothes, emerging out of the desert mirage.

犹太人忍不住高声呼喊:"你们这些阿拉伯人啊!你们期盼已久的伟人来了!"于是所有穆斯林都奔向武器,在哈largeness山顶迎接安拉的使者ﷺ。先知ﷺ与他们一同向右转,在白尼·阿穆尔·伊本·奥夫的居住区下马。那是在赖比尔·敖外勒月的一个星期一。艾布·伯克尔起身迎接众人,而安拉的使者ﷺ则坐下,保持沉默。一些从未见过安拉的使者ﷺ的安萨尔人前来,开始向艾布·伯克尔问候。但当阳光照在安拉的使者ﷺ身上,艾布·伯克尔上前用自己的披巾为他遮荫时,人们才认出了安拉的使者ﷺ。安拉的使者ﷺ在白尼·阿穆尔·伊本·奥夫那里住了十个夜晚,并建立了清真寺(古巴清真寺),这座寺建立在敬畏之上。

"The Jew could not help shouting at the top of his voice: 'O you Arabs! Here is your great man whom you have been waiting for!' So all the Muslims rushed to their arms and received Allah's Messenger on the summit of Harra. The Prophet turned with them to the right and alighted at the quarters of Bani Amr Ibn Auf, and this was on Monday in the month of Rabi ul Awal. Abu Bakr stood up, receiving the people, while Allah's Messenger sat down and kept silent. Some of the Ansar who came and had not seen Allah's Messenger before began greeting Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu Bakr came forward and shaded him with his sheet, only then the people came to know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf for ten nights and established the mosque (Mosque of Quba) which was founded on piety.

安拉的使者在那里礼拜，然后骑上他的母骆驼继续前行，人们簇拥着他，直到他的母骆驼在安拉的使者位于麦地那的清真寺所在之处跪下。当时有一些穆斯林在那里礼拜，那块地是苏海勒和萨赫勒两个孤儿的晒枣场，他们由阿萨德·本·祖拉拉监护。母骆驼跪下时，安拉的使者ﷺ说：“安拉愿意，这里将是我们的居所。”随后，安拉的使者ﷺ叫来这两个孩子，让他们开价，好把这块地用作清真寺。两个孩子说：“不，我们愿意把它作为礼物献给您，安拉的使者！”于是安拉的使者ﷺ在那里建造了清真寺。先知ﷺ亲自搬运未经焙烧的土坯来建造，一边搬运一边说：“这些负载比海伯尔的负载更好，因为它在安拉看来更虔诚、更纯洁，也更值得获得回报。”他还说：“安拉啊！真正的回报是后世的回报，求你怜悯辅士和迁士。”于是先知ﷺ引用了某位穆斯林诗人的诗句作为谚语，但我不知道那位诗人的名字。（伊本·沙哈卜说：“在圣训中，除了这一句，没有见到安拉的使者ﷺ背诵过完整的诗句。”）（《萨希赫·布哈里圣训实录》）

Allah's Messenger prayed in it and then mounted his she-camel and proceeded on, accompanied by the people till his she-camel knelt down at the place of the Mosque of Allah's Messenger at Medina. Some Muslims used to pray there in those days, and that place was a yard for drying dates belonging to Suhail and Sahl, the orphan boys who were under the guardianship of Asad In Zurara. When his she-camel knelt down, Allah's Messenger said: 'This place, Allah willing, will be our abiding place.' Allah's Messenger then called the two boys and told them to suggest a price for that yard so that he might take it as a mosque. The two boys said: 'No, but we will give it as a gift, O Allah's Messenger!' Allah's Messenger then built a mosque there. The Prophet himself started carrying unburned bricks for its building and while doing so, he was saying: 'This load is better than the load of Khaibar, for it is more pious in the Sight of Allah and purer and better rewardable.' He was also saying: 'O Allah! The actual reward is the reward in the Hereafter, so bestow Your Mercy on the Ansar and the Emigrants.' Thus the Prophet recited (by way of proverb) the poem of some Muslim poet whose name is unknown to me." (Ibn Shibab said, 'In the hadiths, it does not occur that Allah's Messenger recited a complete poetic verse other than this one.') (Sahih Al-Bukhari)

因此,穆罕默德的迁徙(hijrah)完成了,欧洲史料中称之为"出走",伊斯兰历便由此纪年。

Thus was accomplished the hijrah, or the flight of Muhammad as called in European annals, from which the Islamic calendar dates.

当先知穆罕默德ﷺ与他的同伴们在叶斯里布定居时,这座城市改了名字,从此被称为"麦地那·穆纳瓦拉",即"光明之城",或者更简短地称为"麦地那",意为"城市"。它位于麦加以北约十一天路程之处。当时,这里由两个卡哈坦部落统治,即奥斯部落和海兹拉吉部落。然而,这两个部落彼此之间不断争斗。直到先知ﷺ在麦加宣布使命的那段时期,这些部落经过长年的连绵战乱,才进入了相对和平的阶段。先知ﷺ定居麦地那后,奥斯与海兹拉吉两个部落完全抛开了往日的宿怨,因伊斯兰的纽带而联合在一起。他们旧有的分歧很快便消弭了,"安萨尔"(即先知ﷺ的辅士)成为所有曾协助先知ﷺ推行其事业的麦地那人的共同称号。那些与先知ﷺ一同从麦加迁徙而来的人,则被称为"穆哈吉尔„"(即迁士)。为了使这两类人结成更紧密的纽带,先知ﷺ在他们之间确立了兄弟关系,使他们如同同一父母所生的子女般联结在一起,而先知ﷺ则作为他们的监护人。

When the Prophet Muhammad and his companions settled at Yathrib, this city changed its name, and henceforth was called, Al-Medina, Al-Munawara, the Illuminated City, or more shortly, Medina, the City. It is situated about eleven-day's journey to the north of Mecca. At that time it was ruled by two Kahtanite tribes, Aws and Khazraj. These two tribes, however, were constantly quarreling among themselves. It was only about that time when the Prophet announced his mission at Mecca that these tribes, after long years of continuous warfare, entered on a period of comparative peace. When the Prophet settled at Medina, the tribes of Aws and Khazraj forgot entirely their old feuds and were united together in the bond of Islam. Their old divisions were soon effaced and the Ansar", the Helpers of the Prophet, became the common designation of all Medinites who had helped the Prophet in his cause. Those who emigrated with him from Mecca received the title of "Muhajereen" or the Emigrants. The Prophet, in order to unite both classes in closer bonds, established between them a brotherhood, which linked them together as children of the same parents, with the Prophet as their guardian.

在先知ﷺ定居麦地那之后，他采取的第一步，是依照伊斯兰教的原则建造一座清真寺，用于敬拜安拉。此后不久，也建起了供迁士居住的房屋。

The first step the Prophet took, after his settlement at Medina, was to built a mosque for the worship of Allah according to principles of Islam. Also, houses for the accommodation of the emigrants were soon erected.

在这一时期,麦地那及其郊区居住着三个不同的群体:迁士、辅士和犹太人。为了把他们联合成一个有秩序的联邦,先知ﷺ颁布了一份宪章给众人,明确规定了他们的权利与义务。这份宪章构成了先知ﷺ所组织的第一个邦联的框架。其开头如下:

Medina and its suburb were at this time inhabited by three distinct parties, the Emigrants, the Helpers, and the Jews. In order to weld them together into an orderly federation, the Prophet granted a charter to the people, clearly defining their rights and obligations. This charter represented the framework of the first commonwealth organized by the Prophet. It started thus:

"以至仁至慈的主之名。这份宪章由安拉的使者穆罕默德ﷺ颁布，适用于所有信士，无论是古莱什人还是麦地那人，以及所有与他们共同行动的人，他们都构成一个统一的民族。"以下是宪章的一些摘录： 和平与战争的状态对所有穆斯林都是共同的；他们中任何人都无权与其宗教同胞的敌人单独缔结和约或宣战。 依附于我们共同体的犹太人，应受到保护，免受一切侮辱和迫害；他们与我们的人民一样，享有获得我们援助和善意support的平等权利。 麦地那各支系的犹太人以及居住在麦地那的其他所有人，应与穆斯林组成一个统一的民族；他们与穆斯林一样自由地奉行自己的宗教。 犹太人的盟友应享有同样的安全与自由。 有罪者应被追究并受到惩罚。 犹太人应与穆斯林共同保卫麦地那，抵御一切敌人。

'In the name of he Most Merciful and Compassionate Lord, this charter is given by Muhammad, the Messenger of Allah to all believers, whether of Quraish or Medina, and all individuals of whatever origin who have made common cause with them, who shall all constitute one nation." The following are some extracts from the charter: The state of peace and war shall be common to all Muslims; no one among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists. The Jews who attach themselves to our commonwealth shall be protected from all insults and vexations; they shall have an equal right with our people to our assistance and good offices. The Jews of the various branches and all others doiciled in Medina shall form with the Muslims one composite nation; they shall practice their religion as freely as the Muslims. The allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The Jews shall join the Muslims in defending Medina all enemies.

麦地那城内对所有接受本宪章的人而言应是神圣之地。所有真正的穆斯林都应憎恶每一个犯有罪行、不义或扰乱秩序之罪的人；任何人都不得庇护有过失的人，即便他是其至亲。

The interior of Medina shall be a sacred place for all who accept this charter. All true Muslims shall hold in abhorrence every man guilty of crime, injustice or disorder; no one shall uphold the culpable, though he be his nearest kin.

在处理完国家的内部事务之后，这份宪章以如下内容作结："凡此后在接受本宪章者之间发生的一切纷争，均应依照真主的裁决，提交先知穆罕默德ﷺ裁决。"由此，这份宪章终结了阿拉伯人之间盛行的无政府状态。它确立了先知穆罕默德ﷺ作为民族的最高执法官。

After dealing with the interior management of the State, the charter concluded as follows: "All future disputes arising among those who accept this charter shall be referred, under Allah to the Prophet." Thus this charter put an end to the state of anarchy that prevailed among the Arabs. It constituted the Prophet Muhammad as chief magistrate of the nation.

安ság（援助者）一方中包括一些态度不冷不热的皈依者，他们对偶像崇拜仍保留着掩饰不住的偏好。这些人由阿卜杜拉·伊本·乌拜伊领导，此人在当地颇有名望。他们表面上加入了伊斯兰教，内心却心怀不满。他们常常对这个初生的伊斯兰社群构成相当大的威胁，因此需要先知时刻保持警惕。对于这些人，先知ﷺ始终表现出最大的耐心和宽容，希望最终能将他们争取到信仰之中，而结果也充分证明了这一期望是有道理的。阿卜杜拉·伊本·乌拜伊死后，他的追随者（被称为"伪信者"（Munafiqeen））便逐渐消失了。

The party of the Ansars, or Helpers, included some lukewarm converts who retained an ill-concealed predilection for idolatry. These were headed by Abdullah Ibn Ubai, a man with some claims to distinction. They ostensibly joined Islam, but in secret were disaffected. They often were a source of considerable danger to the newborn commonwealth and required unceasing watchfulness on the part of the Prophet. Towards them he always showed the greatest patience and forbearance, hoping in the end to win them over to the faith, which expectations were fully justified by the result. While the death of Abdullah Ibn Ubai, his party which were known as the party of the "Munafiqeen" (the Hypocrites) disappeared.

然而,构成麦地那人第三方的犹太人,却是最严重的危险来源。先知的任何善待和慷慨对待似乎都无法使他们满意。他们很快就背弃盟约,站到了新信仰的敌人一边。他们毫不犹豫地公开宣称,宁愿信奉偶像崇拜及其所带来的种种恶行,也不愿接受伊斯兰教信仰。因此,先知一方面必须留意麦地那城外的敌人,另一方面也必须提防城内的敌人。曾发誓要置穆罕默德于死地的麦加人,借助麦地那的伪信者集团和犹太人,对穆斯林的真实力量了如指掌。他们也知道,犹太人接受穆罕默德的盟约,只是出于暂时的权宜之计;一旦偶像崇拜者出现在麦地那附近,他们就会离开穆罕默德,投向偶像崇拜者一边。国家的安全要求必须惩治那些暗中向共同敌人通风报信的叛徒。

The Jews who constituted the third party of the Medinites were, however, the most serious element of danger. No kindness or generous treatment on the part of the Prophet would seem to satisfy them. They soon broke off and ranged themselves with the enemies of the new faith. They did not hesitate to declare openly that they preferred idolatry, with its attendant evils, to the faith of Islam. Thus, the Prophet had to keep an eye on his enemies outside Medina, on the one hand, and those within the city on the other. The Meccans who had sworn Muhammad's death were well acquainted, thanks to the party of the Hypocrites and of the Jews at Medina, with the real forces of the Muslims. They also knew that the Jews had accepted Muhammad's alliance only from motives of temporary expedience and that they would break away from him to join the idolaters as soon as the latter showed themselves in the vicinity of Medina. The safety of the state required the proscription of the traitors who were secretly giving information to the common enemy.

大约有六名男子因这类叛国重罪而被处决。

About six men were executed for high treason of this nature.

到了圣迁后第二年，麦加的多神崇拜者开始对麦地那的穆斯林展开一系列敌对行动。他们组成小队，前去毁坏麦地那穆斯林的果树，并掠走他们的牲畜。此时，伊斯兰教迎来了最严峻的考验。先知ﷺ有责任采取严密措施，防范来自内部的阴谋，以及来自外部的突然袭击。

Towards the second year of the hijrah, the idolaters of Mecca began a series of hostile acts against the Muslims of Medina. They sent men in parties to commit depredations on the fruit trees of the Muslims of Medina and to carry away their flocks. Now came the moment of severest trial to Islam. It became the duty of the Prophet to take serious measures to guard against any plot rising from within or a sudden attack from without.

安拉的使者ﷺ使麦地那进入了军事戒备状态。他必须频繁派出侦察小队,以防范任何突然的袭击。先知ﷺ刚刚组织好国家,一支由麦加人组成的、装备精良的大军便已出动。一支由一千人组成的部队在阿布·哲赫勒(伊斯兰的大敌)率领下向麦地那进发,意图攻城。穆斯林及时得知了敌人的意图。一支由三百名信士组成的队伍被召集起来,其中三分之二是麦地那的居民,他们前往位于麦加与麦地那之间、靠近大海的白德尔山谷,抢先占据那里,以阻挡多神教徒。当先知ﷺ看到不信道者的军队逼近山谷时,他祈祷,愿这小小的穆斯林队伍不被消灭。

Allah's Prophet put Medina in a state of military discipline. He had to send frequent reconnoitering parties to guard against any sudden onslaught. No sooner did the Prophet organize hi state than a large well-equipped army of the Meccans was afield. A force constituting of one thousand men marched under Abu Jahl, a great enemy of Islam, towards Medina to attack the city. The Muslims received timely notice of their enemies' intention. A body of three hundred adherents, of whom two thirds were citizens of Medina, was gathered to forestall the idolaters by occupying the valley of Badr, situated near the sea between Mecca and Medina. When the Prophet saw the army of the infidels approaching the valley, he prayed that the little band of Muslims might not be destroyed.

麦加人的军队向前推进，进入了将穆斯林与多神教徒隔开的空地。按照阿拉伯人的惯例，战斗先从单人决斗开始。随后交战逐渐演变为全面的混战。这场战役的结果是，麦加人遭受重大损失，被迫后撤。

The army of the Meccans advanced into the open space which separated the Muslims from the idolaters. According to Arab usage, the battle was began by simple combats. The engagement that became general. The result of the battle was that the Meccans were driven back with great loss.

其中数位首领被杀，包括阿布·哲赫勒。

Several of their chiefs were slain, including Abu Jahl.

大批多神教徒仍是穆斯林的俘虏。他们违背了阿拉伯人的一切习俗和传统，却受到了极为人道的对待。

A large number of idolaters remained prisoners in the hands of the Muslims. They were, contrary to all usage and traditions of the Arabs, treated with the greatest humanity.

先知ﷺ严令要对这些俘虏表示同情，在他们遭遇不幸时善待他们。穆斯林们忠实地遵行了这些指示，俘虏被托付给了他们照管。英国人威廉·缪尔爵士在其所著《穆罕默德传》中论及此事时，引用了一名俘虏的话："愿麦地那人得到祝福；他们让我们骑乘，自己却步行；他们把仅有的一点小麦面包给我们吃，自己却只吃椰枣。"安拉至尊说：

The Prophet gave strict orders that sympathy should be shown to them in their misfortune and that they should be treated with kindness. These instructions were faithfully obeyed by the Muslims to whose care the prisoners were confided. Dealing with this event, Sir William Muir, in his book Life of Muhammad, quotes one of the prisoners saying: "Blessing be on the men of Medina; they made us ride, while they themselves walked; they gave us wheaten bread to eat, when there was little of it, contenting themselves with dates." Almighty Allah said:

这段文字是对《古兰经》经文的译文，经文内容要用大括号标注。根据规则，经文内不加ﷺ。 {"真主在白德尔战役中已经使你们获胜，那时你们是弱小的队伍。所以你们当敬畏真主，好让你们感恩。"} (Note: the parenthetical explanation is the translator's gloss within the original; translated as follows.) 真主在白德尔战役中已经使你们获胜，那时你们是弱小的队伍。所以你们当敬畏真主（远离真主所禁止的一切罪恶和恶行，并多多敬爱真主，履行真主所命定的一切善行），好让你们感恩。

"And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained) that you may be grateful.

（请记住）当你（穆罕默德）对信士们说："难道三千天使从天降下来援助你们，还不够吗？是的，如果你们坚忍和敬畏，敌人突然向你们猛冲，你们的主就会以五千个带有特殊标记的天使来援助你们。" 安拉只把这作为给你们的喜讯，并使你们的心安定；胜利只来自安拉，他是万能的，是至睿的。这是为了让他剪除那些不信道者的一部分，或使他们蒙受羞辱，以致他们失望而返。（《古兰经》3:123-127） Note: the Prophet's name is "穆罕默德" with ﷺ after it per the rules; since the verse text is enclosed in quotes and the Prophet is addressed in the verse itself, the ﷺ is not inserted inside the verse, and the same applies to the bracketed Qur'an reference.

(Remember) when you (Muhammad) said to the believers, "is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down? Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks of distinction. Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah the All Mighty, the All Wise. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated." (Ch 3:123-127 Quran).

此次巴德尔战役的胜利，其非凡的经过与随之而来的结果，在穆斯林心中留下了深刻的印象：天堂的天使曾在他们一方与敌人作战。战利品的分配在穆斯林战士之间引起了一些纷争。当时，先知ﷺ将战利品平均分给了所有人。随后，《古兰经》的启示为今后战利品的分配确立了一项规则。依此规则，五分之一归入公库，用于扶助贫穷与困苦之人，其余五分之四的分配则交由国家元首酌情决定。

接下来古莱什人与穆斯林之间的战役是伍侯德之战。伍侯德是位于麦地那以北约四英里处的一座山丘。多神教徒为了雪巴德尔之役的失败而复仇,为对穆斯林发动新的进攻做了极其充分的准备。他们集结了三千名壮勇,其中七百人披着锁子甲,并备有两百匹战马。这支部队在艾布·苏福扬的率领下进军,在距麦地那六英里的一个村庄扎营,在那里肆意毁坏麦地那人的田地和牲畜。先知ﷺ因兵力远逊于敌人,起初决定留在城内迎敌;但后来在部分门徒的建议下,他率领一千人出城迎战,其中一百人披着锁子甲;而他的全军除自己的坐骑外,只有一匹马。他率领这支部队在伍侯德山停驻。不久,伪信者的首领阿卜杜拉·本·乌拜伊带着他的三百名追随者离他而去。这样,先知ﷺ的小股部队便减少到七百人。

The next battle between the Quraish and the Muslims was the battle of Uhud, a hill about four miles to the north of Medina. The idolaters, to revenge their loss at Badr, made tremendous preparations for a new attack upon the Muslims. They collected an army of three thousand strong men, of whom seven hundred were armed with coats of mail, and two hundred horses. These forces advanced under the conduct of Abu Sufyan and encamped at a village six miles from Medina, where they gave themselves up to spoiling the fields and flocks of the Medinites. The Prophet, being much inferior to his enemies in number, at first determined to keep himself within the town and to receive them there; but afterwards, the advice of some of his companions prevailing he marched out against them at the head of one thousand men, of whom one hundred were armed with coats of mail; but he had no more than one horse, besides his own, in his whole army. With these forces he halted at Mount Uhud. He was soon abandoned by Abdullah Ibn Ubai, the leader of the Hypocrites, with three hundred of his followers. Thus, the small force of the Prophet was reduced to seven hundred.

在乌候德山，穆斯林军队过了一夜；清晨礼拜之后，他们向平原进发。先知ﷺ安排让山丘位于自己身后，为了更好地防止部队被包围，他在后方山顶上布置了五十名弓箭手，置于部队背后，并严令他们无论发生什么情况都不得离开阵地。

At Mount Uhud the Muslim troops passed the night, and in the morning, after offering their prayers, they advanced into the plain. The Prophet contrived to have the hill at his back, and, the better to secure his men from being surrounded, he placed fifty archers on the height in the rear, behind the troops, and gave them strict orders not to leave their posts whatever might happen.

当双方交锋时,先知起初占据优势。但随后,他的弓箭手为了争夺战利品而离开了阵地,从而让敌人得以在Muslims陷入恐惧之际发动进攻并将他们包围。先知ﷺ失去了这一日的胜利,几乎丧命。他被一阵石雨击倒,脸部被两支箭射伤,一颗门牙也被打断了。

When they came to engage, the Prophet had superiority at first. But afterward, his archers left their position for the sake of plunder, thus allowing the enemy to attack the Muslims in the fear and surround them. The Prophet lost the day and very nearly lost his life. He was struck down by a shower of stones and wounded in the face by two arrows, and one of his front teeth was broken.

在穆斯林一方，七十人阵亡，其中包括先知ﷺ的叔叔哈姆扎。异教徒一方则损失了二十二人。

Of the Muslims, seventy men were killed, among whom was the Prophet's uncle Hamza. Of the infidels, twenty-two men were lost.

古莱什人已经精疲力竭，无力扩大战果，既没有进攻麦地那，也没有将穆斯林赶下乌侯德山的高地。他们残忍地肢解了敌方阵亡者的尸体之后，便撤出了麦地那的领土。

The Quraish were too exhausted to follow up their advantage, either by attacking Medina or by driving the Muslims from the heights of Uhud. They retreated from the Medinite territories after barbarously mutilating the corpses of their dead enemies.

全能的安拉说：

Almighty Allah said:

因此你们不要软弱，也不要忧伤，你们必居上风（获得胜利）。

"So do not become weak (against your enemy), nor be sad, and you will be superior (in victory)

如果你们确是信士的话。若你们遭受了创伤（与杀戮），那么他人也曾遭受过类似的创伤（与杀戮）。这些日子（有好有坏），我让世人轮流经历，以便真主考验那些信道的人，并从你们中间选取殉道者。真主不喜爱不义者（即多神者与行不义者）。

if you are indeed (true) believers. If a wound (and killing ) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimeen (polytheists and wrongdoers).

并且使真主考验（或洗净）信士（使其脱离罪过），并毁灭不信道者。你们以为自己会进入乐园，而真主还未考验你们中那些为祂的事业而奋战的人，也未考验那些坚忍的人吗？你们确实曾渴望死亡（即殉道，Ash-shahadah），

And that Allah may test (or purify) the believers (from sins) and destroy the disbeliveers. Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are patient? You did indeed wish for death (Ash-shahadah- martyrdom)

“在你们遇到它之前，你们已经有了这样的愿望。如今，你们已亲眼看见了它。”（《古兰经》3:139-143）

before you met it. Now you have seen it openly with your own eyes." (Ch 3:139-143 Quran)

安拉至高无上也说：

Allah the Exalted also said:

"我将把恐惧投入那些不信道者的心中，因为他们把别的东西与真主并列崇拜，而真主并未降下任何凭据；他们的归宿是火狱，不义者（即多神教徒和作恶者）的归宿何等恶劣。真主确已践行了他对你们的应许，当时你们在祂的许可下杀戮他们（你们的敌人）；直到你们丧失了勇气，在命令的问题上发生争执，并且在祂向你们展示你们所喜爱的战利品之后违背了命令。你们中有人贪慕今世，有人渴望后世。然后祂使你们从他们（你们的敌人）面前败退，以考验你们。但真主确已饶恕了你们，真主对信士们实在是至仁的。"

"We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah for which He has sent no authority; their abode will be the Fire and how evil is the abode of the Zalimeen (polytheists and wrong-doers). And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), and He might test you. But surely, He forgave you, and Allah is most Gracious to the believers.

犹太人也毫不迟疑地挑起麻烦，与先知ﷺ及其追随者为敌。他们企图在穆斯林民众中制造不和，诽谤先知ﷺ及其信徒。他们故意曲解《古兰经》的词语，使其带上冒犯的含义。他们还让自己的诗人（这些诗人在文化和才智上都出类拔萃）利用其影响力在穆斯林中煽动动乱。他们中一位杰出的诗人名叫凯卜，属于奈迪尔部族，他不遗余力地在公开场合哀叹多神教徒在白德尔战役失利后的惨败。

The Jews also were not slow to involve in trouble the Prophet and his followers. They tried to create disaffection among his people and slandered him and his adherents. They mispronounced the words of the Qur'an so as to give them an offensive meaning. They also caused their poets, who were superior in culture and intelligence, to use their influence to sow sedition among the Muslims. One of their distinguished poets, called Ka'b, of the Bani An-Nadir, spared no efforts in publicly deploring the ill success of the idolaters after their defect at Badr.

通过他对先知及其门徒的讽刺诗，以及他为在白德尔战役中阵亡的麦加人所作的挽歌，Ka'b成功地煽动古莱氏人陷入那种在乌侯德战役中爆发的复仇狂热。此后他返回麦地那，继续以最为淫秽的言辞攻击先知ﷺ以及穆斯林，无论男女。尽管他属于Bani An Nadir部落，而该部落曾与穆斯林订立盟约，并承诺共同保障国家内外的安全，他却公然针对他所属的这一共同体采取行动。

By his satires against the Prophet and his disciples, and his elegies on the Meccans who had fallen at Badr, Ka'b succeeded in exciting the Quraish to that frenzy of vengeance which broke out at Uhud. He then returned to Medina, where he continued to attack the Prophet and the Muslims, men and women, in terms of the most obscene character. Though he belonged to the tribe of Bani An Nadir, which had entered into the compact with the Muslims and pledged itself both for the internal and external safety of the State, he openly directed his acts against the commonwealth of which he was a member.

另一位犹太人,名叫萨拉姆,与前者同属一个部落,对穆斯林同样狂热而怀有深深的敌意。他与部落中的一群人住在海巴尔,这是一个位于麦地那西北方向、需要五天路程的村庄。他竭尽全力煽动周边的阿拉伯部落反对穆斯林。穆斯林公社为了确保社群的安全,对卡卜和萨拉姆作出了剥夺法律保护的判决。

Another Jew, Sallam by name, of the same tribe, behaved equally fiercely and bitterly against the Muslims. He lived with a party of his tribe at Khaibar, a village five days' journey northwest of Medina. He made every effort to excite the neighboring Arab tribes against the Muslims. The Muslim commonwealth with the object of securing safety among the community, passed a sentence of outlawry upon Ka'b and Sallam.

另一支犹太部落，即巴尼·盖努嘎部落的成员，因公然且明知故犯地违反盟约条款，被判处驱逐出麦地那地区。为维护和平与安全，必须制止他们的敌对行为。先知ﷺ前往他们的驻地，要求他们最终加入穆斯林的共同体，或皈依伊斯兰，或离开麦地那。他们以极其无礼的言辞回应道："你们只是与不懂战争艺术的人发生过争执。如果你们想与我们打交道，我们会让你们看看我们是什么样的人。"随后他们躲进自己的堡垒，公然蔑视先知ﷺ及其权威。穆斯林决定制服他们，并立即包围了他们的堡垒。十五天后，他们投降了。穆斯林起初打算对他们施以严厉的惩罚，但最终只满足于将巴尼·盖努嘎部落驱逐出境。

The members of another Jewish tribe, namely Bani Qainuqa', were sentenced to expulsion from the Medinite territory for having openly and knowingly infringed the terms of the compact. It was necessary to put an end to their hostile actions of the sake of maintaining peace and security. The Prophet had to go to their headquarters, where he required them to enter definitively into the Muslim commonwealth by embracing Islam or to leave Medina. To this they replied in the most offensive terms: "You have had a quarrel with men ignorant of the art of war. If you are desirous of having any dealings with us, we shall show you that we are men." They then shut themselves up in their fortress and set the Prophet and his authority at defiance. The Muslims decided to reduce them and laid siege to their fortress without loss of time. After fifteen days they surrendered. Though the Muslims at first intended to inflict some severe punishment on them, they contented themselves by banishing the Bani Qainuqa'.

在同一年，伊斯兰的敌人竭尽所能地煽动各部族反对穆斯林。犹太人也以暗中的方式积极参与了这些阴谋。一支由一万名装备精良的士兵组成的军队，在艾布·苏福扬的指挥下向麦地那进发。他们在距城几英里的欧侯德山附近扎营。穆斯林只能集结三千名士兵。他们一方面看到自己在人数上处于劣势，另一方面看到城内伪信士的骚动，于是选择采取防御姿态。他们在麦地那没有防护的区域周围挖掘了一条深沟，并在城外扎营，前面有一道壕沟。至于另一侧的安全，他们依靠盟友古莱宰部族，后者在南方不远处拥有数座堡垒，并依据盟约有义务在任何袭击者来犯时协助穆斯林。然而，这些犹太人受到多神教徒的诱使，违背了誓约，转而加入了古来氏一方。由于这些犹太人与城墙之内的伪信士相互熟识，后者正等待时机扮演自己的角色，穆斯林的处境因此极为危险。

In the same year, the enemies of Islam made every possible attempt to stir up the tribes against the Muslims. The Jews also took an active, if hidden, part in those intrigues. An army of ten thousand well-equipped men, marched towards Medina under the command of Abu Sufyan. They encamped near Mount Uhud, a few miles from the city. The Muslims could gather only an army of three thousand men. Seeing their inferiority in numbers on the one hand, and the turbulence of the Hypocrites within the town on the other, they preferred to remain on the defensive. They dug a deep moat round the unprotected quarters of Medina and encamped outside the city with a trench in front of them. They relied for safety of the other side upon their allies, the Quaraiza, who possessed several fortresses at a short distance towards the south and were bound by the compact to assist the Muslim s against any raiders. These Jews, however, were induced by the idolaters to violate their pledge and to join the Quraish. As these Jews were acquainted with the Hypocrites within the walls of the city were waiting for an opportunity to play their part, the situation of the Muslims was most dangerous.

围困已经持续了二十天。敌人竭力想要越过壕沟,但每一次尝试都被这支小小的穆斯林军队猛烈击退。围攻的军队内部此时已四分五裂。他们的战马迅速死去,粮草也一天比一天减少。夜里,一场狂风暴雨掀翻了他们的帐篷,熄灭了他们的火把。艾布·苏富扬和他的大部分军队逃走了,其余的人则投奔了古莱宰部落。穆斯林虽然对敌人的失败感到满意,但仍不禁想到,只要违背了盟誓的古莱宰人仍然近在咫尺,这场胜利便不算圆满。犹太人随时可能从他们那一侧突袭麦地那。

The siege had already lasted for twenty days. The enemy made great efforts to cross the trench, but every attempt was fiercely repulsed by the small Muslim force. Disunion was now rife in the midst of the besieging army. Their horses were perishing fast, and provisions were becoming less every day. During the night, a storm of wind and rain caused their tents to be overthrown and their lights extinguished. Abu Sufyan and the majority of his army fled, and the rest took refuge with the Quraiza. The Muslims, though they were satisfied with the failure of their enemies, could not help thinking that the victory was unsatisfactory so long as the Quraiza, who had violated their sworn pledge, remained so near. The Jews might at any time surprise Medina from their side.

穆斯林认为有责任要求对违背盟约一事作出解释。对方断然拒绝。于是，犹太人被围困，被迫无条件投降。

The Muslims felt it their duty to demand an explanation of the violation of the pledge. This was utterly refused. Consequently, the Jews were besieged and compelled to surrender at discretion.

大约在这个时期,先知ﷺ向西奈山附近圣凯瑟琳修道院的修士颁发了一份宽厚的诏书,使基督徒获得了高贵而慷慨的特权与豁免。先知ﷺ亲自承担并嘱咐其追随者保护基督徒,捍卫他们的教堂和神职人员的住所,使他们免受一切伤害。基督徒不得被不公正地征税;任何主教不得被逐出其教区;任何基督徒不得被迫放弃自己的宗教;任何修士不得被驱逐出修道院;任何朝圣者不得被阻止朝圣;也不得为了修建清真寺或穆斯林的房屋而拆毁基督教堂。嫁给穆斯林的基督徒妇女可以保有自己的宗教信仰,不得以任何形式遭受强迫或骚扰。如果基督徒需要协助修缮教堂或修道院,或处理与其宗教相关的其他事务,穆斯林应当给予帮助。这不应被视为支持他们的宗教,而仅仅是在特殊情况下给予的援助。若穆斯林与外部的基督徒发生敌对冲突,居住在穆斯林之中的基督徒不应因其信仰而受到轻视。

It was about this time that the Prophet granted to the monks of the Monastry of St. Catherine, near Mount Sinai, his liberal charter by which they secured for the Christians noble and generous privileges and immunities. He undertook himself and enjoined his followers, to protect the Christians, to defend their churches and the residences of their priests and to guard them from all injuries. They were not to be unfairly taxed; no bishop was to be driven out of his diocese; nor Christian was to be forced to reject his religion; no monk was to be expelled from his Monastry; no pilgrim was to be stopped from his pilgrimage; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Muslims. Christian women married to Muslims were to enjoy their own religion and not to be subjected to compulsion or annoyance of any kind. If the Christians should stand in need of assistance for the repair of their churches or monasteries, or any other matter pertaining to their religion, the Muslims were to assist them. This was not to be considered as supporting their religion, but as simply rendering them assistance in special circumstances. Should the Muslims be engaged in hostilities with outside Christians, no Christian resident among the Muslims should be treated with contempt on account of his creed.

先知ﷺ宣布，任何违反宪章中任何条款的穆斯林，都应被视为违背真主诫命的越界者、背弃真主盟约的违约者，以及疏忽真主宗教的人。

The Prophet declared that any Muslim violating any clause of the charter should be regarded as a transgressor of Allah's commandments, a violator of His testament and neglectful of His faith.

先知和他的麦加追随者离开their出生之地已经六年了。他们的心开始思念故乡,思念他们的圣殿天房(克尔白)。朝觐的季节临近时,先知宣布了他要前往圣地的意愿,众多门徒纷纷响应这一号召。不久,前往麦加的准备工作便已就绪。先知率领七八百名穆斯林启程朝觐,其中有迁士和辅士,他们全都没有携带武器。 仍然怀着对穆斯林敌意的古莱氏人聚集了一支庞大的军队,阻止他们进入麦加,并且虐待了先知派去请求允许前往圣地的使者。经过许多艰难的交涉,双方缔结了一项和约,约定:双方停止敌对行动十年;凡未经监护人或首领许可从古莱氏来到先知这里的人,应当被交还给多神教徒;凡叛逃到麦加人那边的穆斯林,不应被交出;任何愿意与古莱氏或与穆斯林结盟的部落,都可以自由地这样做,不受争议;穆斯林在此次应当返回麦地那,停止进一步前进;并且,次年他们将获准前往麦加,在那里停留三天,携带旅途中所用的武器,即装在鞘中的弯刀。

Six years had already elapsed since the Prophet and his Meccan followers had fled from their birthplace. Their hearts began to yearn for their homes and for their Sacred House the Ka'ba. As the season of the pilgrimage approached, the Prophet announced his intention to visit the holy center, and numerous voices of his disciples responded to the call. Preparations were soon made for the journey to Mecca. The Prophet, accompanied by seven or eight hundred Muslims, Emigrants and Ansars, all totally unarmed, set out on the pilgrimage. The Quraish, who were still full of animosity towards the Muslims, gathered a large army to prevent them from entering Mecca and maltreated the envoy whom the Prophet had sent to ask permission to visit the holy places. After much difficulty, a treaty was concluded by which it was agreed that all hostilities should cease for ten years; that anyone coming from the Quraish to the Prophet without the permission of the guardian or chief should be given back to the idolaters; that any Muslim persons going over to the Meccans should not be surrendered; that any tribe desirous of entering into alliance, either with the Quraish or with the Muslims, should be at liberty to do so without disputes; that the Muslims should go back to Medina on the present occasion and stop advancing further; that they should be permitted in the following year to visit Mecca and to remain there for three days with the arms they used on journeys, namely, their scimitars in sheaths.

于是，侯代比亚和约就此结束，先知ﷺ带着他的同伴返回了麦地那。

The Treaty of Hudaibiya thus ended, the Prophet returned with his people to Medina.

大约在这个时候,真主启示先知,他的使命应当是普世的。他派遣数位使者,邀请周边的君主皈依伊斯兰。派往波斯国王霍斯鲁·帕尔维兹(Chosroes Parvis)的使团,却受到轻慢与侮辱。他傲慢地惊讶于这位来自麦加的逃亡者竟敢以平等的口吻向他致书。他怒不可遏,把先知邀请他皈依伊斯兰的信撕成碎片,并以极大的轻蔑将使者逐出殿前。先知得知这种待遇后,平静地说:"如此,霍斯鲁的帝国也将被撕成碎片。"

About this time it was revealed to the Prophet that his mission should be universal. He dispatched several envoys to invite the neighboring sovereigns to Islam. The embassy to the king of Persia, Chosroes Parvis, was received with disdain and contumely. He was haughtily amazed at the boldness of the Mecca fugitive in addressing him on terms of equality. He was so enraged that he tore up into pieces the Prophet's letter of invitation to Islam and dismissed the envoy from his presence with great contempt. When the Prophet received information on this treatment, he calmly observed: "Thus will the Empire of Chosroes be torn to pieces."

派往罗马皇帝希拉克略（Heraclitus）的使团受到了更加有礼和恭敬的接待。他以极大的敬意对待使者，并向先知ﷺ回复了一封友善的复函，回应了他的来信。

The embassy to Heraclitus, the Emperor of the Romans, was received much more politely and reverentially. He treated the ambassador with great respect and sent the Prophet a gracious reply to his message.

另有一位使者被派往加萨尼王朝的一位阿拉伯王子那里。此人是希拉克略的基督教附庸。这位王子不但没有以任何礼遇接待使者，反而残忍地将其杀害。此事使穆斯林深感震惊，他们认为这是对国际义务的公然践踏。

Another envoy was sent to an Arab price of the Ghassanite tribe, a Christian feudatory of Heraclius. This prince, instead of receiving the envoy with any respect, cruelly murdered him. This act caused great consternation among the Muslims, who considered it as an outrage of international obligations.

据阿卜杜拉·伊本·阿拔斯传述：艾布·苏福炎·伊本·哈尔卜告诉我，希拉克略曾派使者来见他，当时他正与古莱什的一支商队同行。他们是在沙姆（叙利亚、巴勒斯坦、黎巴嫩和约旦）经商的商人，那时安拉的使者ﷺ与艾布·苏福炎及古莱什异教徒订有停战协议。于是艾布·苏福炎和他的同伴前往伊利亚（耶路撒冷）拜见希拉克略。

Narrated Abdullah Ibn Abbas: Abu Sufyan Ibn Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon, and Jordan) at the time when Allah's Messenger had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

赫拉克略召集他们到宫廷中，身边围着罗马的所有高级官员。他召来了翻译，翻译把赫拉克略的问题转述给他们："你们中间谁与那位自称是先知的人关系最近？"阿布·苏富扬回答说："我是（这群人中）与他关系最近的人。"赫拉克略说："把他（阿布·苏富扬）带到我面前，让他的同伴站在他身后。"阿布·苏富扬补充道：赫拉克略吩咐翻译告诉我的同伴，他想就那个人（先知ﷺ）向我提问，如果我说谎，他们（我的同伴）

Heraclitus called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question, said to them: "Who among you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied: "I am the nearest relative to him (amongst the group)." Heraclius said: "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added: "Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and if I told a lie they (my companions)

"应该与我相悖。以安拉发誓！如果我不是担心同伴们称我为说谎者，我本不会如实讲述先知ﷺ的事。"艾布·苏福扬的叙述接着说道：

should contradict me. By Allah! Had I not been afraid of my companions labeling me a liar, I would have not have spoken the truth about the Prophet." Abu Sufyan's narration continues:

“他的第一个问题就问我：他在你们中间是什么家族出身？”我回答说：“他出身于我们之中一个高贵的良好家族。”赫拉克留斯又问：“在他之前，你们之中是否有人曾经声称过同样的（先知身份）？”我回答说：“没有。”他说：“他的祖先中有没有人当过国王？”我回答说：“没有。”赫拉克留斯问：“追随他的是贵族还是穷人？”我回答说：“追随他的是穷人。”他说：“他的追随者是在增加还是在减少（一天天地）？”我回答说：“在增加。”他接着问：“那些信奉他宗教的人中，有没有人因此不满，之后又放弃了这一宗教？”我回答说：“没有。”赫拉克留斯说：“在他宣称（自己是先知）之前，你们是否曾指控他说过谎？”我回答说：“没有。”赫拉克留斯说：“他会违背诺言吗？”我回答说：“不会。我们与他订有停战协议，但我们不知道他在其中会做什么。”除了这一点，我找不到机会对他说任何不利的话。

同一年,哈巴尔的犹太人对穆斯林表现出了不可调和的仇恨。哈巴尔是一处防御坚固的地区,距离麦地那四天的路程。犹太人与盖特凡部落结成同盟,并与其他同源部落联合,认真地试图组成一个对抗穆斯林的联盟。先知ﷺ和他的追随者得知了这一动向,随即采取措施,以遏制对麦地那的任何新的进攻。

In the same year the Jews of Khaibar, a strongly fortified territory at a distance of four days' journey from Medina, showed implacable hatred towards the Muslims. United by alliance with the tribe of Ghatfan, as well as with other cognate tribes, the Jews of Khaibar made serious attempts to for ma coalition against the Muslims. The Prophet and his adherents were apprised of this movement and immediate measures were taken in order to repress any new attack upon Medina.

随即集结了一支由一千四百人组成的远征军，向海拜尔进发。犹太人的盟友撇下他们，任由他们独自面对与穆斯林的战争。犹太人顽强抵抗穆斯林的进攻，但最终他们的堡垒一座接一座地不得不向敌人投降。他们祈求宽恕，在某些条件下获得了宽恕。他们的土地和不动产得以保留，同时他们也可以自由地信奉自己的宗教。平定海拜尔之后，穆斯林安全地返回了麦地那。

An expedition of fourteen hundred men was soon prepared to march against Khaibar. The allies of the Jews left them to face the war with the Muslims all alone. The Jews firmly resisted the attacks of the Muslims, but eventually all their fortress had to be surrendered, one after the other to their enemies. They prayed for forgiveness, which was accorded to them on certain conditions. Their lands and immovable property were secured to them, together with the free practice of their religion. After subduing Khaibar, the Muslims returned to Medina in safety.

在伊斯兰历第七年年底之前,先知与他的追随者利用与古莱什人达成的停战协议,前去朝拜神圣的天房(克尔白)。先知偕同二百名穆斯林前往麦加,履行朝觐的仪式。这一次,古莱什人在仪式进行的三天里撤离了城市。

Before the end of the year, it being the seventh year of the hijrah, the Prophet and his adherents availed themselves of their armistice with the Quraish to visit the holy Ka'ba. The Prophet, accompanied by two hundred Muslims, went to Mecca to perform the rites of pilgrimage. On this occasion the Quraish evacuated the city during the three days which the ceremonies lasted.

威廉·缪尔爵士在其所著《穆罕默德传》第三卷中就此事件评论如下：

Sir William Muir, in his book, Life of Mohammed Vol. III comments on the incident as follows:

那必定是一幅奇异的景象。此时出现在麦加河谷的，是世界历史上独一无二的景象。这座古城在三天之内被所有居民——无论贵贱——全部撤离，每座房屋都空无一人。与此同时，那些多年前被逐出故土的皈依者，在他们的盟友陪同下，成群结队地走近，重访童年时的空荡家园，并在短暂的规定时间内完成朝觐的仪式。外来的居民则攀上周围的高地，在山丘与峡谷间的帐篷或其他遮蔽处避身；他们聚集在阿布·古拜斯山的突出山峰上，从那里注视下方访客的一举一动。先知ﷺ走在队伍最前面，他们绕着天房（克尔白）行走，并在索法与麦尔沃之间快步穿行。山上的人焦急地审视每一个身影，希望能在朝拜者中认出某位失散已久的朋友或亲人。

It was surely a strange sight, which at this time presented itself at the vale of Mecca, a sight unique in the history of the world. The ancient city is for three days evacuated by all its inhabitants, high and low, every house deserted, and as they retire, the exiled converts, many years banished from their birth-place, approach in a great body accompanied by their allies, revisit the empty homes of their childhood, and within the short allotted space, fulfil the rites of pilgrimage. The outside inhabitants, climbing the heights around take refuge under tents or other shelter among the hills and glens; and clustering on the overhanging peak of Abu Qubeis, thence watch the movements of the visitors beneath, as with the Prophet at their head, they make the circuit of the Ka'ba and rapid procession between Essafa and Marwah, and anxiously scan every figure, if perchance they may recognize among the worshippers some long lost friend or relative.

那是一幅仅由阵痛所描绘的景象，正是它孕育了伊斯兰教。

It was a scene rendered only by the throes, which gave birth to Islam.

根据条约的条款，穆斯林在为期三天的访问结束时离开了麦加。

In accordance with the terms of the treaty, the Muslims left Mecca at the end of three day's visit.

这次和平的访问之后，古莱什人中出现了重要的皈依。哈立德·本·瓦利德，人称“安拉之剑”，他在此前曾是伊斯兰教的顽固敌人，并且在乌候德战役中指挥过古莱什的骑兵；另一位重要人物和勇士阿慕尔·本·阿绥也接受了这一新信仰。

This peaceful visit was followed by important conversions among the Quraish. Khalid Ibn Al-Walid, known as the Sword of Allah, who, before this, had been a bitter enemy of Islam and who commanded the Quraish cavalry at Uhud; and Amr Ibn Al' As, another important character and warrior, adopted the new faith.

当先知和他的追随者返回麦地那后，他们组织了一次远征，向杀害穆斯林使者的加萨尼王子讨还血债。一支由三千人组成的军队被派出，由先知的养子宰德率领，前往向那个肇事部落索取赔偿。

When the Prophet and his followers returned to Medina, they arranged in expedition to exact retribution from the Ghassanite prince who had killed the Muslim envoy. A force of three thousand men, under the Prophet's adopted son Zaid, was sent to take reparation from the offending tribe.

哈立德·本·walid(Khalid Ibn Al-Walid)是被选派参加此次远征的将领之一。当他们抵达穆塔(Muta)附近时——穆塔是位于死海东南方的一个村庄——遇到了一支压倒性的阿拉伯人与罗马人联军,他们集结起来抵御穆斯林。然而,穆斯林坚决决意奋勇向前。尽管他们英勇无畏,却无济于事,并遭受了巨大的损失。

Khalid Ibn Al-Walid was one of the generals chosen for the expedition. When they reached the neighborhood of Muta, a village to the southeast of the Dead Sea, they met with an overwhelming force of Arabs and Romans who were assembled to oppose them. The Muslims, however, resolved resolutely to push forward. Their courage was of no avail and they suffered great losses.

在这场战役中，宰德和贾法尔（先知ﷺ的堂兄弟）以及其他几位知名人士殉难。

In this battle Zaid and Ja'far, a cousin of the Prophet, and several other notables were killed.

哈立德·本·瓦利德通过一系列战术行动，成功地撤回了军队，并在没有进一步损失的情况下将其带回麦地那。然而，一个月后，阿穆尔·本·阿绥穿越敌对部落的领地，未遇抵抗，接受了他们的归顺，并恢复了伊斯兰在叙利亚边境的威望。

Khalid Ibn Al-Walid, by a series of maneuvers, succeeded in drawing off the army and conducting it without further loses to Medina. A month later, however, Amr Ibn Al-' As marched unopposed through the lands of the hostile tribes, received their submission, and restored the prestige of Islam on the Syrian frontier.

大约在伊斯兰历第七年末，古莱氏及其盟友贝克尔部族违反了在侯代比亚缔结的和约，袭击了与穆斯林结盟的胡扎尔部族。胡扎尔部族向先知ﷺ求助和庇护。

About the end of the seventh year of the hijrah, the Quraish and their allies, the Bani Bakr, violated the terms of the peace concluded at Hudaibiya by attacking the Bani Khuzaah, who were in alliance with the Muslims. The Bani Khuzzah appealed to the Prophet for help and protection.

先知ﷺ决心终止麦加长期以来的不公与压迫统治。他立即召集了一万名战士，准备讨伐拜偶像者，并于公元630年1月出发。

The Prophet determined to make a stop to the reign of injustice and oppression, which had lasted so long at Mecca. He immediately gathered ten thousand men to march against the idolaters and set out on January, 630.

八天之后,穆斯林的军队停下脚步,在离麦加一天路程的马尔·左赫兰扎营。他们到达的当晚,古莱氏派来请求先知放弃计划的阿布·苏福扬前来求见,恳请与先知会面。次日清晨,会面获准。先知ﷺ说:"阿布·苏福扬啊,你承认除真主外别无应受崇拜的主,我是祂的使者,这时候难道还没有到来吗?"阿布·苏福扬犹豫了一会儿,然后念出了规定的信仰宣言,皈依了伊斯兰教。随后,他被派回去为先知ﷺ的到来做好城中的准备。

After eight days the Muslims army halted, and alighted at Marr Az-Zahran, a day's journey from Mecca. On the night of their arrival, Abu Sufyan, who was delegated by the Quraish to ask the Prophet to abandon his project, presented himself and besought an interview. In the morning it was granted. "Has the time not come, O Abu Sufyan," said the Prophet, "for you to acknowledge that there is no deity save Allah and that I am His Messenger?" Abu Sufyan, after hesitating for awhile, pronounced the prescribed formula of belief and adopted Islam. He was then sent back to prepare the city for the Prophet's approach.

除了以伊克里玛和萨夫万为首的一些部族进行了轻微抵抗，其间有许多穆斯林被杀之外，先知几乎未遇任何阻挠便进入了麦加。这座城市曾如此残酷地对待他，将他和他忠实的追随者驱逐出去，迫使他们到陌生人中寻求庇护；这座城市曾发誓要取他的性命以及他虔诚信徒的性命，如今却任由他处置。他昔日的迫害者如今完全臣服于他的脚下。先知骑着他最喜爱的骆驼卡苏瓦进入麦加，乌萨玛·伊本·载德坐在他身后。途中，他诵读了《胜利章》（Al Fath）。该章的开头几节经文可以这样解释：

With the exception of a slight resistance by certain clans headed by Ikrima and Safwan, in which many Muslims were killed, the Prophet entered Mecca almost unopposed. The city which had treated him so cruelly, driven him and his faithful band for refuge among strangers, the city which had sworn his life and the lives of his devoted adherents, now lay at his mercy. His old persecutors were now completely at his feet. The Prophet entered Mecca on his favorite camel Al Kaswa, having Usama Ibn Zaid sitting behind him. On his way he recited Surah Al Fath (Victory), the first verses of which maybe interpreted thus:

"诚然！我已赐予你（穆罕默德ﷺ）明显的胜利。使真主为你赦免已往和未来的罪过，完成对你的恩惠，并引导你走上正道；使真主以大力援助你。"（古兰经 48:1-3）

"Verily! We have given you (O Muhammad) a manifest victory. That Allah may forgive you your sins of the past and future, and complete His Favor on you, and guide you on the Straight Path; and that Allah may help you with strong help. (Ch 48:1-3 Quran)

穆斯林军队朴素而平和地进入了这座城市。没有一座房屋遭到抢劫，也没有一名男子或女子受到侮辱。先知ﷺ对麦加全体居民颁布了普遍赦免令。只有四名罪犯因受到司法判决的谴责而被宣布为通缉对象。然而，他下令摧毁所有偶像和异教崇拜的图像，于是位于天房（克尔白）之中的三百五十尊偶像被推倒。先知ﷺ本人亲手毁坏了一只悬挂在屋顶上的木鸽，这只木鸽被视为古莱氏人的神祇之一。在这些图像和偶像被推倒的过程中，人们听到他高声喊道："真主至大。真理已经降临，虚妄已经消逝；虚妄确实是短暂的。"那些年迈的拜偶像者若有所思地注视着他们的神像被毁，而这些神像是完全无力的。先知ﷺ废除了这些异教偶像和所有异教仪式之后，便向聚集的民众发表了演说。他引用《古兰经》中的话语，阐述了人类天然的兄弟情谊：

The Muslim army entered the city unpretentiously and peacefully. No house was robbed, no man or woman was insulted. The Prophet granted a general amnesty to the entire population of Mecca. Only four criminals, whom justice condemned, were proscribed. He did however, order the destruction of all idols and pagan images of worship, upon which three hundred and fifty idols which were in the Sacred House of Ka'ba were thrown down. The Prophet himself destroyed a wooden pigeon hung from the roof and regarded as one of the deities of the Quraish. During the downfall of the images and idols he was heard to cry aloud: "Allah is great. Truth has come and falsehood has vanished; verily falsehood is fleeting." The old idolaters observed thoughtfully the destruction of their gods, which were utterly powerless. After the Prophet had abolished these pagan idols and every pagan rite, he delivered a sermon to the assembled people. He dwelt upon the natural brotherhood of man in the words of the Qur'an:

"hey mankind! We have created you for a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is that (believer) who has At-Taqwa..." — wait, I should translate the given text, not reformat it. Here is the translation: "人类啊！我确已使你们由一男一女创造，并使你们成为民族和部落，以便你们互相认识。真的，你们中在安拉看来最尊贵的人，是有敬畏（Taqwa）的那位（信士）（即Muttaqun，敬畏安拉、远离安拉所禁止的一切罪恶和恶行的虔诚正直之人），并且多多爱戴安拉（履行安拉所命定的一切善功）。真的，安拉是全知的，是彻知的。"（古兰经 49:13）

"O Mankind! We have created you for a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is that (believer) who has At-Taqwa (one of the Muttaqun, pious, and righteous persons who fear Allah much, abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained.) Verily Allah is All-Knowing, All-Aware. (Ch 49:13 Quran)

据希沙姆之父所述:当安拉的使者在征服麦加之年出发(前往麦加),此消息传到古莱氏的多神教徒那里时,艾布·苏富扬、哈基姆·本·希兹姆和布代勒·本·瓦尔卡一同出来打探安拉的使者的消息。他们一路前行,直到抵达一个名叫马尔·宰赫兰的地方(靠近麦加)。

Narrated Hisham's father: When Allah's Messenger set out (towards Mecca) during the year of the Conquest (of Mecca) and this news reached (the infidels of Quraish), Abu Sufyan, Hakim Ibn Hizam and Budail Ibn Waraqa came out to gather information about Allah's Messenger. They proceeded on their way till they reached a place called Marr-az-Zahran (which is near Mecca).

在朝觐圣月重新到来之际,先知ﷺ预感到自己即将离世,决定前往麦加进行告别朝觐。632年2月,他带着一大批穆斯林离开麦地那ﷺ。据载,随同先知ﷺ前往的人数从九万到十四万不等。在完成朝觐的全部仪式之前,他在阿拉法特山顶向聚集的人群发表了如下讲话:

On the return of the sacred month of pilgrimage, the Prophet, under the presentiment of his approaching end, determined to make a farewell pilgrimage to Mecca. In February 632, he left Medina with a very considerable concourse of Muslims. It is stated that from ninety thousand to one hundred and forty thousand people accompanied the Prophet. Before completing all rites of the pilgrimage, he addressed the assembled multitude from the top of Mount Arafat in the following words:

"人们啊！请听我的话，因为我不知道今年之后，是否还能再与你们相会。你们的生命和财产彼此之间是神圣不可侵犯的，直到你们来到主的面前，正如这一天、这个月对所有人都是神圣的一样。你们要记住，你们必将来到你们的主面前，祂将就你们的一切行为向你们清算。人们啊，你们对妻子有权利，妻子对你们也有权利。"

"O people! Listen to my words, for I know not whether another year will be vouchsafed to me after this year to find myself among you. Your lives and property are sacred and inviolable among one another until you appear before the Lord, as this day and this month are sacred for all; and remember, you will have to appear before your Lord Who will demand from you an account for all your actions. O people, you have rights over your wives, and your wives have a right over you.

你们确已凭借安拉的托付娶了她们，并以安拉的言辞使她们的身体对你们成为合法。你们的奴仆，你们要使他们吃你们所吃的食物，穿你们所穿的衣服；如果他们犯了你们不愿宽恕的错误，那就让他们离开你们吧，因为他们也是安拉的仆人，不可被粗暴地对待。众人啊，请听我的话，并理解它。你们要知道，所有穆斯林都是兄弟。你们是一个兄弟的群体；任何人不得从他的兄弟那里拿取任何东西，除非对方出于自愿。你们要远离不公正。让在场的人把这些话转告给不在场的人。

Verily you have taken them on the security of Allah and have made their people lawful unto you by the words of Allah. And your slaves, see that you feed them with such food as you eat yourselves, and clothe them with the stuff you wear, and if they commit a fault which you are not inclined to forgive, then part with them; for they are the servants of the Lord and are not to be harshly treated. O people, listen to my words and understand them. Know that all Muslims are brothers. You are one brotherhood; but no man shall take ought from his brother, unless by his free consent. Keep yourselves from injustice. Let him who is present tell this to him who is absent.

也许，事后被告知此事的人，会比刚刚听到的人记得更牢。

It maybe that he who is told this afterward may remember better than he who has now heard it.

先知结束讲话时高声说道："主啊，我已传达了我的使命，完成了我的职责。"在场的众人齐声回应："是的，您确已做到。"先知又高声说道："主啊，我恳求您为此作证。"ﷺ

The Prophet concluded his sermon by exclaiming: "O Lord, I have fulfilled my message and accomplished my work." The assembled multitude, all in one voice, cried: "Yea, verily you have." The Prophet again exclaimed: "O Lord, I beseech You, bear witness to it."

在严格履行了朝觐的全部仪式之后，为使此后所有时代的穆斯林都能效法他的榜样，先知ﷺ与其门徒返回了麦地那。

Having rigorously performed all the ceremonies of the pilgrimage, that his example might be followed by all Muslims for all succeeding ages, the Prophet returned with his followers to Medina.

在迁徙（希吉拉）后的第十一年，也就是穆罕默德ﷺ生命的最后一年，他是在麦地那度过的。

The eleventh year of the hijrah, being the last year of Muhammad's life, was spent at Medina.

于是他安排好了那些已接受伊斯兰教、并成为穆斯林联邦组成部分的各省与部落社群的组织事务。必须派遣更多官员前往内地各省,向当地居民讲授宗教的教义、主持司法并征收天课。穆阿兹·本·哲白勒被派往也门。在他前往这个遥远省份时,先知ﷺ嘱咐他:若在《古兰经》中找不到明确的依据,可运用自己的判断。阿里被派往半岛东南部的雅玛玛。先知ﷺ对他说:"凡有两方前来请求裁决,在你未听取双方的陈述之前,切勿作出判决。"

There he settled the organization of the provincial and tribal communities which had adopted Islam and become the component parts of the Muslims federation. More officers had to be deputed to the interior provinces for the purpose of teaching their inhabitants the precepts of the religion, administering justice, and collecting Zakat. Muadh Ibn Jabal was sent to Yemen. On his departure to that distant province the Prophet enjoined him to use his own discretion in the event of his being unable to find express authority in the Quran. Ali was deputed to Yamama in the southeast of the peninsula. To him the Prophet said: "Never decide between any two parties who come to you for justice unless you first hear both of them."

为了向拜占庭人讨还迟迟未报的仇——他们谋杀了派往叙利亚的使者——一支军队正在由乌萨马·本·宰德统率下筹备出征，乌萨马的父亲曾在穆尔泰战役中阵亡。然而，先知病重、身体日渐衰弱的消息传来，这次远征因此被叫停。这一消息很快便传开，在一些地区引起了混乱。有三个冒充者出现，自称为先知，并用各种骗术试图争取各自的部落。其中最危险的一个名叫阿斯瓦德。他是也门的一位酋长，同时也是一名术士。他很快便赢得了部落成员的支持，并借助他们，使周边的许多城镇臣服于他。他杀死了沙赫尔，而沙赫尔曾是先知任命的萨那总督，接替刚刚去世的父亲巴赞。巴赞曾是波斯国王库斯老二世治下的也门总督；他皈依伊斯兰后，先知允许他继续担任也门总督。他还使该省的全部波斯侨民皈依了伊斯兰。术士阿斯瓦德杀死沙赫尔之后，不久便被也门的波斯人所杀。

A force was being prepared under Usama Ibn Zaid, whose father was killed at Muta, against the Byzantines, to exact the long-delayed reparation for the murder of the envoy to Syria. However, the news of the Prophet's sickness and failing health caused that expedition to be stopped. This news was soon noised abroad and produced disorder in some districts. Three pretenders had arisen who gave themselves out as prophets and tried by all kinds of imposture to win over their tribes. The most dangerous of these pretenders was known as Al Aswad. He was a chief of Yemen and a conjurer. He soon succeeded in gaining over his tribesmen and, with the help, reduced to subjection many of the neighboring towns. He killed Shahr, whom the Prophet had appointed as Governor of Sana in the place of his father Bazan, who had just died. Bazan had been the viceroy of Yemen under Chosroes of Persia; after he had adopted Islam he was allowed by the Prophet to remain as Governor of Yemen. He was able to convert to Islam all the Persian colony in that province. Al-Aswad, the conjurer, had now killed Shahr, but soon after he was massacred by the Persians of Yemen.

另外两个冒充者，即图莱哈（Tulayha）和哈鲁伦（Haroun），直到先知去世之后、在艾布·伯克尔统治期间才被镇压。哈鲁伦，更为人所知的名字是穆赛莱麦（Mussaylamah），他曾致信先知，信的内容如下："来自穆赛莱麦，安拉的先知，致穆罕默德，安拉的先知。愿平安归于你。我是你的合伙人。让权力的行使在我们之间分享。大地的一半将属于我，另一半将属于你的古莱什人。"ﷺ

The other two pretenders, Tulayha and Haroun by name, were not suppressed until after the death of the Prophet, during the reign of Abu Bakr. Haroun, better known as Mussaylamah, addressed to the Prophet a letter which ran as follows: "From Mussaylamah the Prophet of Allah, to Muhammad the Prophet of Allah. Peace be to you. I am your partner. Let the exercise of authority be divided between us. Half the earth will be mine, and half will belong to your Quraish.

但是古莱什人贪心太重，不会满足于公正的分配。"先知对此信作了如下回复："来自安拉的使者穆罕默德ﷺ，致说谎者穆赛莱迈：愿平安降临于遵循正道者。大地属于安拉。他使任何他所意欲的人成为君主。唯有敬畏主的人才会成功。"

But the Quraish are too greedy to be satisfied with a just division." To this letter the Prophet replied as follows: "From Muhammad the Messenger of Allah to Mussaylamah the liar. Peace be to those who follow the right path. The earth belongs to Allah. It is He Who makes the reign whomsoever He pleases. Only those will prosper who fear the Lord."

先知的病情日益加重。他生命的最后几天,心境平和安详,令人瞩目。尽管身体虚弱,他仍能带领众人礼拜,直到去世前三天。他提出希望在患病期间住在靠近清真寺的阿伊莎的房中,其他妻子也都同意了这一安排。只要还有力气,他便参加众人的礼拜。他最后一次出现在清真寺时,在例行的拜功结束后向众人讲话,说道:"穆斯林们,如果我曾冤枉过你们中的任何人,我在此接受清算;如果我欠过任何人的东西,我所拥有的一切都属于你们。"人群中一人站起来,声称先知曾托他把三个底拉姆施舍给一位穷人,而他尚未收回。先知立即把钱还给了他,并说:"今世面红耳赤,总好过后世面红耳赤。" 随后,先知为那些在敌人迫害中殉难的人祈祷,祈求真主的怜悯。他劝勉所有追随者遵守宗教功课,过和平与善意的生活。接着他情绪激动地讲话,声音依然洪亮,甚至传到了清真寺的外门:"以掌握穆罕默德灵魂的主起誓,关于我自己的事,没有任何人能够追究我;我所宣布合法的,只是真主所定为合法的;我所禁止的,只是真主在经典中所禁止的。"然后,他转向坐在近旁的妇女们,高声说:"法蒂玛,我的女儿,还有我的姑母萨菲雅,你们二人都要行善,以求得主的悦纳,因为我无法在任何方面救你们。"说完,他站起身,重新走进阿伊莎的房间。

The health of the Prophet grew worse. His last days were remarkable for the calmness and serenity of his mind. He was able, though weak and feeble, to lead the public prayers until within three days of his death. He requested that he might be permitted to stay at 'Aisha's house close to the mosque during his illness, an arrangement to which his other wives assented. As long as his strength lasted, he took part in the public prayers. The last time he appeared in the mosque he addressed the congregation, after the usual prayers were over, in the following words: "O Muslims, if I have wronged anyone of you, here I am to answer for it; if I owe anything to anyone, all I may happen to possess belongs to you." A man in the crowd rose and claimed three Dhirhams which he had given to a poor man at the request of the Prophet. They were immediately paid back with these words: "Better to blush in this world than in the next." The Prophet then prayed and implored Allah's mercy for those who had fallen in the persecution of their enemies. He recommended to all his followers the observance of religious duties and the leading of a life of peace and goodwill. Then he spoke with emotion and with a voice still so powerful as to reach beyond the outer doors of the mosque: "By the Lord in Whose hand lies the soul of Muhammad as to myself, no man can lay hold on me in any matter; I have not made lawful anything excepting what Allah has made lawful; nor have I prohibited anything but that which Allah in His Book has prohibited." Then turning to the women who sat close by, he exclaimed: "O Fatimah, my, daughter, and Safia, my aunt, work you both that which procure you acceptance with the Lord, for verily I have no power to save you in any wise." He then rose and re-entered the house of Aisha.

此后，先知ﷺ再未在公共拜功中露面。在他从清真寺回来几个小时后，先知ﷺ便在枕着阿伊莎的胸膛时去世了。先知ﷺ去世的消息一经宣布，一群人便聚集到阿伊莎房门口，高声呼喊：

After this, the Prophet never appeared at public prayers. A few hours after he returned from the mosque, the Prophet died while laying his head on the bosom of Aisha. As soon as the Prophet's death was announced, a crowd of people gathered at the door of the house of Aisha, exclaiming:

"我们的使者怎么会死呢？"欧麦尔说："不，他没有死；他会回到我们中间，那些说他死了的人是伊斯兰事业的叛徒，如果他们这样说，就让他们被砍成碎块。"但就在此时，艾布·伯克尔进了屋，他满怀深情地触摸了先知ﷺ的遗体，然后走到门口，对人群发表了如下讲话："穆斯林们啊，如果你们中有人一直在崇拜穆罕默德ﷺ，那么让我告诉你们，穆罕默德ﷺ已经去世了。但如果你们确实崇拜安拉，那么要知道，安拉永生，永不死亡。你们忘记了《古兰经》中的这节经文了吗：

"How can our messenger be dead?" Umar said: "No, he is not dead; he will be restored to us, and those are traitors to the cause of Islam who say he is dead. If they say so let them be cut in pieces." But Abu Bakr entered the house at this moment, and after he had touched the body of the Prophet with a demonstration of profound affection, he appear at the door and addressed the crowd with the following speech: "O Muslims, if anyone of you has been worshipping Muhammad, then let me tell you that Muhammad is dead. But if you really do worship Allah then know that Allah is living and will never die. Do you forget the verse in the Quran:

穆罕默德只是一位使者，在他之前，确已有许多使者逝去。如果他死了或被杀，你们难道要转身背教吗？ﷺ

"Muhammad is not more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn your back on your heels (as disbeliveers)?

"而转身退却的人，绝不会对真主有丝毫损害，真主必定报酬感恩的人。"（《古兰经》3:144）

And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful." (Ch 3:144 Quran).

听到阿布·伯克尔的这番话后,欧麦尔承认了自己的错误,众人也感到满意,随后散去。

Upon hearing this speech of Abu Bakr, 'Umar acknowledged his error, and the crowd was satisfied and dispersed.

阿拔斯是先知的叔叔,他主持了安葬的准备工作,遗体随后按礼仪被清洗并涂抹了香料。关于墓地的位置,古莱什人与安萨尔人之间曾有争议;然而,艾布·伯克尔断言自己曾听先知ﷺ说过,先知应当葬在他去世的那个地方,从而平息了争论。于是,人们在阿伊莎的房屋之内、先知ﷺ去世时所躺床榻之下挖掘了墓穴。遗体就葬于此墓中,在场的人依照惯例完成了相应的礼仪。

Al-Abbas, the Prophet's uncle, presided at the preparation for the burial, and the body was duly washed and perfumed. There was some dispute between the Quraish and the Ansars as to the place of burial; however, Abu Bakr settled the dispute by affirming that he had heard the Prophet say that a prophet should be buried at the very spot where he died. A grave was accordingly dug in the ground within the house of Aisha and under the bed on which the Prophet died. In this grave the body was buried, and the usual rites were performed by those who were present.