真主(SWT)命令先知(ﷺ):

Allah (swt) ordered the Prophet (saw):

"{哦，裹着衣服的人，起来警告，你的主要尊崇！}"（《古兰经》穆达西尔章，第1-3节）

“O you wrapped in garments, arise and warn, your Lord Magnify!” (TMQ al-Mudathir, verse 1-3)

伊玛目艾布·哲耳法尔·atTabari 注释道:“安拉命令先知ﷺ起身警告世人,安拉将因他们忘恩负义地背弃他们的主、崇拜假神和偶像而惩罚他们,而弃置那创造他们并赐予他们日常给养的主。他ﷺ还要告诉他们他的主对他的恩惠,即经文所说:‘你要宣扬你主的恩惠。’据伊本·伊斯哈格所说,这就是他的先知身份(《atTareekh atTabari》第6卷第1156段)。”

Imam Abu Ja’far At-Tabari comments: “Allah commanded the Prophet (saw) to rise up to warn the people that Allah would punish them for ingratitude to their Rabb and their worship of the false gods and the idols to the exclusion of Him who created them and gave them their daily bread. He (saw) was also to tell them of his Lord’s bounty to himself, with the words, “Of the bounty of your Lord let your discourse be..” According to Ibn Ishaq this was his Prophethood (at-Tareekh at Tabari Vol. 6 Par 1156).

在这节经文降下之后,先知ﷺ开始向他的族人宣讲召唤。他ﷺ开始警告他们:要归信伊斯兰,接受对安拉的独一认主(Tawheed),即安拉是唯一的创造主(Khaliq)、唯一的主宰(Malik),没有任何同伴;并接受他ﷺ的领导。他ﷺ这样做,并非通过挑战古莱氏的任何人,也不是通过挑战他们的生活方式,而是向他们阐述信仰(Aqeedah),让他们接受。如果他们接受了,他ﷺ便会随着《古兰经》的经文陆续降下,用伊斯兰来培养他们。

It was after this Ayah was revealed that the Prophet (saw) addressed his people to carry his Da’awah. He started to warn them to embrace Islam, accept the Tawheed (oneness) of Allah, the Khaliq (Creator) and the Malik (Sovereign) with no partners, and to accept his (saw) leadership. He did this not through challenging any of the Quraysh, nor through challenging their way of life, rather through expressing the Aqeedah to them for them to embrace it. If they did then he would culture them with Islam as the Ayaat of the Qur’an came down.

这一阶段的先知ﷺ的宣教持续了三年，先知ﷺ反复践行了所受命令的两件事，尽管他采用了多种不同的方式。因此，有时他ﷺ邀请人们到自己家中，有时他ﷺ去拜访他们；有时他ﷺ在市场上与人们交谈，关于此事有许多传述。然而，先知ﷺ始终反复践行两件事：邀请人们皈依伊斯兰，以及在接受他讯息的人们中，树立对“除真主之外别无应受崇拜者”的坚定理解与信仰。

This phase of the Prophet’s (saw) Da’awah lasted for three years and he (saw) repeatedly undertook the two actions commanded although he utilised many different styles. So at times he (saw) invited people to his house, at other times he visited them. At other times he (saw) discussed with them at the markets and there are many narration’s pertaining to this. However, he (saw) repeatedly undertook two actions, inviting people to embrace Islam, and building the strong understanding and Iman in Laa ilaha ill Allah, amongst those who accepted his message.

需要指出的是,在这一阶段,并没有降示关于拜功、斋戒或天课的教法。所给予他们的召唤不是一种宗教仪式,而是一种信仰(’Aqeedah)。这种信仰将从根本上改变他们对于如何在今世生活的看法。他们不再为偶像而活,不再纯粹为了今世而行事,也不仅仅为了满足自己的私欲。相反,他们开始认识到自己真实的存在及其目的是为了后世(Akhirah),因此必须按照安拉(SWT)为他们所定的方式生活。

An important point to note here is that there were no Ahkam of Salah, nor Ahkam of fasting or Sadaqah revealed at this point. The Da’awah that was given to them was not to call to a ritual rather it was to an Aqeedah. An Aqeedah that was radically going to change their view to how they should live in this Dunya. They no longer lived for the idols, they no longer acted purely for the sake of this Dunya alone, nor merely to satisfy their desires. Rather they now realised their true existence and its purpose was for the Akhirah (Hereafter) and therefore they had to live life in the manner that Allah(swt) decided for them.

因此，圣门弟子（愿真主喜悦他们）从皈依伊斯兰的第一天起，就准备为了宗教而牺牲一切。黑人奴隶比拉勒（愿真主喜悦他）被放在烈日炙烤之下，身上压着一块大石头。苏麦业（愿真主喜悦她）献出了生命，雅西尔（愿真主喜悦他）也是如此。这就是他们拥有的坚定而不可动摇的信仰。他们也理解自己作为宗教承载者的责任。

Therefore, the Sahabah (ra) were prepared from day one of embracing Islam to sacrifice everything for the sake of the Deen. Bilal (ra) the Ethiopian slave was placed in the hot burning sun under a large boulder. Sumayah (ra) gave her life, as did Yaasir (ra). This was the strong and unshakable Iman they had. They also understood their responsibility as the carriers of the Deen.

为进一步说明这一点，《古兰经》早期的经文总会提醒他们，真主(SWT)将赐予他们的成功，以及他们所应承担的责任。据伊本·马斯欧德(ra)传述，当那段经文

To further illustrate this, the early verses of the Qur’an would always remind them of the success that Allah (swt) would grant them as well as their responsibility. It has been narrated from Ibn Mas’ud (ra) that when the Ayah,

“这不过是对人类、精灵以及一切存在者的一种提醒”（《古兰经·笔者》章第52节）——这节经文降示时，他们虽然只是一小撮穆斯林，但他们当时就知道，伊斯兰终将主宰世界（伊玛目泰伯里《古兰经注·搜集解释》）。

“This is nothing but a reminder to mankind, Jinn and all that exists”(TMQ al-Qalam, verse 52) was revealed they knew then, even though they were a small handful of Muslims at that time, that Islam would come to dominate the world (Jami’u al Bayan an Ta’wil ul Qur’an by Imam at-Tabari).

事实上,多神教徒每当遇到穆斯林时,就会讥讽嘲笑他们,说:"这些就是将要战胜波斯的科思鲁和罗马的凯撒的大地之主。"(《密封的甘露》)然而,起初古莱什人并未在穆斯林身上看到任何真正的威胁,情况正是如此。

In fact, when the Mushrikeen would meet the Muslims they would scorn them by jeering, saying “Here are the masters of the Earth who will defeat Chosroes (of Persia) and Caesar (of Rome)” (Raheeq ul-Makhtoom). This was, however, initially the case as the Quraysh did not see in the Muslims any real threat.

因此,先知ﷺ会召唤人们皈依伊斯兰教,并以坚定的信念培育那些归信伊斯兰的人:相信今世的胜利和后世的幸福。

Hence the Prophet (saw) would call the people to Islam and would culture those who embraced Islam with the firm understanding, Iman in the victory in this world and felicity in the Akhirah.

据伊本·希沙姆（第1卷第343页）所载，欧麦尔·本·赫塔卜（愿真主喜悦他）皈依伊斯兰的经过，即他得知其妹妹及妹夫正秘密接受哈巴卜·本·阿拉特（愿真主喜悦他）的教导，后来又读到《古兰经》，此事记载得十分清楚。另外，圣门弟子（愿真主喜悦他们）在阿尔格姆之家秘密受教的情形也同样广为流传。

The example of how Umar ibn al Khattab (ra) embraced Islam upon finding out that his sister, and her husband, were privately being cultured by Khabbab ibn Arrat (ra) and then coming across the Qur’an has been well narrated by Ibn Hisham (Vol. 1/343). As well as the private culturing of the Sahabah (ra) in the house of al-Arqam.

他（saw）持续这些行为三年，直到安拉（swt）命令他改变。这正是我们在建立伊斯兰的方法中所应当效法的。 Wait: the rules say to keep (saw) and (SWT) as they are, and to write ﷺ after every mention of the Prophet Muhammad, instead of a written-out or abbreviated honorific such as "(saw)". So the Prophet's "(saw)" should be replaced by ﷺ, and "(swt)" stays. Corrected translation: 他ﷺ持续这些行为三年，直到安拉（SWT）命令他改变。这正是我们在建立伊斯兰的方法中所应当效法的。

He (saw) persisted in these actions for three years until Allah (swt) ordered him otherwise. This is what we are obligated to emulate as part of the method to establish Islam.

因此,伊斯兰宣教(Da'wah)第一阶段的关键行动包括:

Hence, the key actions in the first phase of the Da’awah are:

i) 不以武力，而是通过理性的讨论来召唤人们归信伊斯兰。

i) Calling people to Islam not through force but intellectual discourse.

ii）培养那些对这一宗教（Deen）有深刻理解、信仰坚定（Iman）的回应者，使他们能够承担传播伊斯兰教召唤（Da'awah）的工作，并肩负起其中的责任。

ii) Culturing those who responded with a strong understanding of this Deen and strong Iman in order to carry the Da’awah and shoulder its responsibilities.

因此，从伊斯兰教法的规定来看，伊斯兰政党有义务承担这些任务：承担伊斯兰的思想宣传，传播正确的观念，并阐明错误观念的谬误。

Therefore, from the Shari’ah rules, the Islamic political party would be obliged to undertake these tasks of carrying the intellectual call of Islam, spreading the correct concepts and illustrating the fallacy of the erroneous concepts.

它还需要努力培养自身的身体和各个肢体，使其能够承担起传播伊斯兰呼声的责任，并怀着对真主、祂的宗教以及伊斯兰复兴的坚定信仰。

It would also need to seek to build its body and its members so they become capable of withstanding the responsibilities of carrying the Da’awah of Islam with firm Iman in Allah, His Deen and the resumption of Islam.

要使那些将承担传播伊斯兰da'wah（宣教）重任的穆斯林，其性格必须彻底转变，以符合伊斯兰的人格。正如先知（saw）在一段圣训中所说："你们中没有人能够达到信仰，直到他的倾向与我所带来的一致。"（由伊玛目al-Isfahani在《Kitab al-Hujja》中转述，并由伊玛目al-Nawawi在其《Arba'een》中认证为可靠。）

It would need to radically change the personalities of those Muslims who were going to take up the responsibility of carrying the Islamic Da’awah to be in line with the Islamic personality. As the Prophet (saw) stated in one Hadith, “No one of you has attained Iman until his inclinations are in accordance to what I have brought (you)” (narrated by Imam al-Isfahani in Kitab al-Hujja and authenticated by Imam al-Nawawi in his Arba’een).