伊玛目艾布·贾法尔·particularly 塔巴里(愿真主喜悦他)说道:"在先知职分开始的三年之后,安拉(斯布哈纳胡·瓦塔阿拉)命令祂的使者(ﷺ)出去,公开地向人们宣讲使命(进入社会),并号召他们信仰。安拉(斯布哈纳胡·瓦塔阿拉)对他说: Note: I should correct a mistake in my draft above; the correct rendering of the name is: 伊玛目艾布·贾法尔·塔巴里(愿真主喜悦他)说道:"在先知职分开始的三年之后,安拉(斯布哈纳胡·瓦塔阿拉)命令祂的使者(ﷺ)出去,公开地向人们宣讲使命(进入社会),并号召他们信仰。安拉(斯布哈纳胡·瓦塔阿拉)对他说:

Imam Abu Ja’far At-Tabari (ra) states, “After three years of his Prophethood Allah (swt) commanded His Messenger (saw) to go out and proclaim the Message to the people publicly (enter the society) and summon them to it. Allah (swt) said to him,

“故你当宣扬你所奉命宣扬的，并且远离多神教徒。”（《古兰经》15:94）（塔巴里《历代先知与君王史》第6卷，第1170段）

“So proclaim what you have been commanded and tun away from the Polytheists”(TMQ al-Hijr, verse 94) (at-Tareekh at-Tabari Vol. 6 Par 1170).

在这一阶段的传教过程中,先知(saw)与社会展开了互动。他(saw)向人们传播伊斯兰,目的是使伊斯兰在权威地位上确立起来。他(saw)挑战了古莱什人的权威,挑战了他们管理社会事务的腐败方式,即当时存在的各种关系。他(saw)也揭露了他们的种种行径,因此与他的圣门弟子(ra)一同遭受各种迫害、抵制和诽谤。他(saw)拒绝了古莱什人及其领袖在任何方面妥协退让的一切企图。他(saw)所高举的是伊斯兰,作为阿拉伯人乃至全人类唯一的领导。

It was in this phase of the Da’awah that the Prophet (saw) interacted with the society. He (saw) carried Islam to the people, in order to be established in authority. He (saw) challenged the authority of the Quraysh. He(saw) challenged the corrupt way they were running the affairs in their society i.e. the existing relationships. He (saw) also exposed their practices, facing with his Sahabah (ra) all types of persecution, boycotts and slander as a result. He (saw) rejected all attempts of the Quraysh and their leaders to be pliant and compromise on any aspect whatsoever. He carried Islam as the only leadership for the Arabs and the whole of humanity.

因此，da'wah 走上了思想与政治斗争的道路，旨在改变制度的各个方面，以确立安拉的宗教（Deen），从根本上铲除库夫尔（Kufr），并以伊斯兰取而代之。

Hence the Da’awah took the way of an intellectual and political struggle in order to change every aspect of the system to establish the Deen of Allah, to uproot Kufr from its very basis and replace it with Islam.

所有这些都记载于圣训和圣传的典籍之中，内容涉及古兰经经文的降示、与之相关的事件，以及先知ﷺ在奋斗过程中向民众传达这些经文的方式。

This has all been narrated in the books of Sunnah and Seerah regarding the revelation of the verses of the Qur’an, the incidents surrounding them and the way in which the Prophet (saw) carried them to the people through the struggle.

在《古兰经》的各节经文中，安拉（subhanahu wa ta'ala）论及了社会中的各种关系与习俗。例如，经文提问："当被活埋的女婴被问及，她因何罪而被杀"（《古兰经·黑暗》，第8-9节）。

The addressing of the relationships in the society Allah (swt) in the various ayaat of the Qur’an addressed the various relationships and practices in the society. An example is when the Qur’an posed the question “When the infant child asks, for what crime was she killed” (TMQ al-Takweer, verse 8-9)

《сīrah》之书记载，这节经文在整个社会中产生了深远影响，因为在当时活埋女儿是普遍存在的现象，尽管人们也越来越难为这一习俗辩护。据传，‘Ammār（ra）的母亲Sumayah（ra）在这些经文使她反思自己的不良行为之后皈依了伊斯兰教，也因此皈依了穆罕默德ﷺ所传的新宗教。

The books of Seerah narrate that this Ayah had a profound effect across the society as burying the daughters was a widespread phenomena at that time, albeit a tradition that they were finding difficult to justify. It has been narrated that Sumayah (ra), the mother of ‘Ammar (ra) embraced Islam after these ayaat made her think of her own corrupt practices and therefore the new Deen of Muhammad (saw).

先知(saw)也借着启示,针对市场上欺诈的行为作出了训诫。古莱氏的首领们是这种做法的带头人,尤其是在那些毫无戒备的朝觐者到来的时候。安拉(swt)在《古兰经》中说:

The Prophet (saw) also addressed, via the revelation, the way that cheating took place in the market place, the Qurayshi leaders were at the head of this particular practice and specifically when the unsuspecting pilgrims came. Allah (swt) stated in the Qur’an,

“毁灭归于那些欺诈的人。”（《古兰经》塔图夫夫篇，第1节）

“Woe to those who deal in fraud” (TMQ al-Muttaffifeen, verse 1).

据at-Tabari引用Ibn Ishaq，通过Ibn Humayd，从Salamah传述："安拉的使者ﷺ公开宣告他的使命，并公开宣扬伊斯兰教……据我所闻（即传述），他们并没有离开他，也没有以任何方式拒绝他，直到他谈论他们的神灵并斥责它们。当他这样做时，他们对他感到不满，并联合起来敌视他……他们反对他背离他们的道路，反对他斥责他们的神灵……他们去见Abu Talib（先知ﷺ的叔叔，他保护自己的侄子免受古莱什人的伤害），说：'Abu Talib，你的侄子辱骂了我们的神灵，斥责了我们的宗教，贬低了我们的传统价值观，并说我们的祖先是愚昧的。'根据Ibn Sad的传述：'他没有做过一件不恶的事。'由此可见，先知ﷺ的宣教呼吁彻底改变他们的生活方式，以及社会在崇拜、社会价值观和经济行为方面的做法。他们的整个生活方式和身份都受到了质疑，目的是以一种新的宗教和新的生活方式取而代之。因此，先知ﷺ曾针对古莱什人赖以生活的整个生活体系进行宣讲，并以先知ﷺ本人为领袖，提出以伊斯兰教制度作为替代。"

This was described by at-Tabari quoting Ibn Ishaq through Ibn Humayd from Salamah, “The Messenger of Allah (saw) proclaimed his Message to the people openly and declared Islam publicly …they did not withdraw from him or reject him in any way as far as I have heard (i.e. narration) until he spoke of their gods and denounced them. When he did this they took exception to him and united in their hostility to him…They objected to his departure from their ways and denouncing their gods…they approached Abu Talib (The uncle of the Prophet [saw] who was protecting his nephew from the Quraysh) and said, “Abu Talib your nephew has reviled our gods, denounced our Deen, derided our traditional values and told us our forefathers were ignorant.” According to the narration of Ibn Sad: “There isn’t a single evil that he hasn’t done.” Hence we can see that the Da’awah of the Prophet (saw) was calling for a radical change in the way they were living their lives, and the manner in which the society was dealing in its worships, social values, economic practices. Their whole way of life and identity was being addressed, with a view to replacing them with a new Deen and a new way of life. Hence, he(saw) used to address the whole system of life by which the Quraysh lived their lives and was offering the system of Islam as an alternative led by the Prophet (saw) himself.

与政治领导层的斗争。先知(saw)的这些行动自然使他与古莱什部族中阻碍伊斯兰教(Deen)的政治领袖们展开了斗争。随着先知(saw)持续对他们进行这场斗争，并揭露他们是阻挡真理之人，他的斗争逐渐升级为全面的政治斗争。《古兰经》以坦率、清晰、毫不含糊的措辞，直接针对古莱什的每一位统治者发出了训诫。

Struggle against the political leadership These actions of the Prophet (saw) naturally brought him into struggle against the political leaders of the Quraysh who stood in the way of the Deen. As the Prophet (saw) persisted in this struggle against them and exposed them as a people standing in the way of the truth his struggle intensified into a full blown political struggle. The Qur’an addressed each of the rulers of the Quraysh in frank clear and un-ambiguous terms.

根据瓦希迪在其《古兰经降示背景》（第502页）中的记载，阿布·苏富扬·本·哈尔卜（在他归信伊斯兰教之前）是古莱氏的领袖之一，后来他在许多条约中代表古莱氏，包括与安拉的使者ﷺ所订立的条约。他曾举办宴席，宰了两只羊款待宾客。一个孤儿来到他家，向他讨要食物，阿布·苏富扬·本·哈尔卜对此非常恼怒，辱骂了这个孩子，并用棍子打他的头。于是安拉（SWT）就此降示了《古兰经》的《忧患章》（Surah al-Ma'un）。

Al Wahidi in his Asbab un Nuzul Qur’an (page 502) relates that Abu Sufyan ibn Harb (before his embracement of Islam) one of the Quraishi leaders (who was the representative of the Quraish in many treaties including with the Messenger of Allah later (saw)) held a banquet and had a feast wheren he slaughtered two sheep. An orphan came to the house and asked him for some food, Abu Sufyan ibn Harb was so vexed at this that he swore at the child and beat him over the head with a stick. Then Allah (swt) revealed concerning him Surah al-Ma’un,

你看见那否认宗教的人了吗？他就是驱逐孤儿的人，也不鼓励供养贫民。所以，祷告的人有祸了（即伪信者）。他们怠慢自己的拜功，他们行善只为让人看见，并且拒绝施舍微小的善举。（《古兰经》第107章《穆输存》，第1-7节，据马坚译本的译文参考）

“Have you seen the one who belies the Deen? That is he who repels the orphan. And urges not on the feeding of the poor. So woe unto those performers of Salah (hypocrites). Those who delay their Salah. Those who do good deeds only to be seen. And withold small kindness.” (TMQ al-Ma’un, verses 1-7)

伊本·阿拔斯(愿安拉喜悦他)传述:先知ﷺ走出去到了白塔(al-Batha),登上山顶,大声喊道:"哦,萨巴哈!"于是古莱什人聚集到他身边。先知ﷺ说:"如果我告诉你们,有一支敌军将在早晨或傍晚来袭击你们,你们会相信我吗?"他们回答说:"会。"他说:"那么,我就是为你们而来的明确的警告者,警告你们即将来临的严厉刑罚。"艾布·莱海卜说:"你把我们聚集起来,就是为了这个吗?愿你灭亡(Taballak)!"于是安拉(SWT)降示了:

Ibn ‘Abbas (ra) narrated that “The Prophet (saw) went out towards al-Batha and ascended the mountains and shouted out ‘O Sabaha’ so the Qurayshi people gathered around him. He (saw) said, ‘Do you see if I tell an enemy is going to attack you in the morning or in the evening, will you believe me?’ They replied, ‘Yes’. He said, ‘Then I am a plain warner unto you of a severe punishment’. Abu Lahab said, ‘is it for this that you have gathered us? Taballak (May you perish)’. Then Allah (swt) revealed,

“愿阿布·莱海卜的双手毁灭，他自己也必将毁灭！他的财产和他所获得的，都无法使他免于刑罚。他将进入烈焰之火。还有他的妻子，她搬运柴草，她的脖子上有一条用棕榈纤维拧成的绳索。”（《古兰经》阿勒·莱海卜章，第1-5节）（《布哈里圣训实录》第6卷第496条）

“Perish be the power of Abu Lahab! And perish again! His wealth will not enrich him. He will be burnt in a Fire of blazing flames. And his wife, too, who carries wood. In her neck is a twisted rope of palm fibre”. (TMQ al-Lahab, verses 1-5) (Bukhari Vol. 6 No 496.)

这场斗争的直接后果是圣门弟子（愿真主喜悦他们）遭受迫害。正如前文所述，素米叶在其他圣门弟子中遭受折磨并被杀害，但先知ﷺ并未放弃，仍然继续传播召唤，并不顾古莱什当局的反对，与其进行斗争。这进一步表明，这一方面，即政治斗争，是必须履行的义务。

The direct result of this struggle was the persecution of the Sahabah (ra). Sumayah, as stated earlier, was tortured and killed amongst other Sahabah (ra) but the Prophet (saw) did not give up and continued carrying the Da’awah and struggling against the Qurayshi authorities in defiance to them. This is another indication of the obligatory nature of this aspect i.e. the political struggle.

据传,哈姆扎(ra)皈依伊斯兰教后,曾前往阿布·哲赫勒处,警告他不得辱骂他的侄子,即先知(saw)①,并表明自己也是先知宗教的信徒。先知(saw)在一段广为人知的圣训中提及此事,该圣训由艾布·达乌德转述:“烈士之长是哈姆扎;任何人站在暴虐的统治者面前,命令他行善(即实行宗教),禁止他作恶(即禁止偏离宗教之事),并因此被其杀害,此人即是烈士。”(伊本·哈哲尔·海赛米在《补遗之集》中认定此圣训可靠。)

It was also narrated that when Hamza (ra) embraced Islam he went to Abu Jahl and warned him from reviling his nephew i.e. the Prophet (saw) and that he was one of the followers of his Deen. The Prophet (saw) addressed this when he stated in a well known Hadith narrated by Abu Dawud, “The master of martyrs is Hamza and any man who stands in front of a tyrant ruler and orders him (with good i.e. the implementation of the Deen) and prohibits him (from the evil of other than the Deen) and is slain by him”. (Authenticated by Ibn Hajr al-Hathami in Majmoo’ al-Zaaid.)

因此,先知(saw)把那些在反抗暴君的斗争中牺牲的穆斯林,以及那些因从事达瓦而被暴君杀害的圣门弟子(ra),不仅称为殉道者,更称为殉道者的领袖。这也揭示了两点:对统治者的斗争应当勇敢、直率而有力量,并坚守真理;穆斯林也应当做好为此献身的准备,即恢复伊斯兰生活方式是达瓦的一项必尽的义务。

Hence, the Prophet (saw) describes those Muslims who die in the struggle against tyrant rulers and the Sahabah (ra), who were killed by tyrants due to their Da’awah, not only as martyrs but as the masters of martyrs. This also gives an insight into two things, that the nature of the struggle against the rulers should be brave, frank with strength and remaining upon the truth and also that the Muslims should be prepared to die for this i.e. that it is a wajib element of the Da’awah to resume the Islamic way of life.

古莱什人曾通过先知(愿主福安之)的叔父阿布·塔利卜多次尝试与古莱什的统治者妥协、让步，但先知(愿主福安之)拒绝了所有提议，并表示他愿意为传播他的使命而死。他们向他提供王权、金钱、女人以及分享统治权，并表示在一切事务上都会与先知(愿主福安之)协商，但他(愿主福安之)的回答十分明确："……以安拉发誓，即使他们把太阳放在我的右手，把月亮放在我的左手，条件是我放弃这件事，我也不会放弃，直到安拉使它占据优势，或者我在此殒命。"（伊玛目泰伯里《历史》第6卷第1179段） 另一次，他向他们提出了一个以自己为领袖的政治愿景，尽管他知道他们会拒绝。伊玛目阿布·贾法尔·泰伯里叙述：（阿布·塔利卜对先知(愿主福安之)说）"侄儿啊，这里是你部族的长老和贵族。他们要求你停止辱骂他们的神灵，他们就任由你信奉你的主。"他(愿主福安之)说："叔叔，我难道不能请他们做一件比他们的神灵更好的事吗？"他们问："你要请他们做什么？"先知(愿主福安之)回答："我请他们说一句话，阿拉伯人会因此归顺他们，他们也将统治非阿拉伯人。"聚会中的艾布·哲海尔说："以你父亲的名义起誓，那是什么话？我们愿给你十倍于此的东西！"他(愿主福安之)说："你们要说：除安拉外别无应受崇拜者（La ilaha illa Allah）。"他们感到恐惧，说："除此之外，你要什么都可以。"（泰伯里《历史》第6卷第1177段）

There were many attempts that were made by the Quraysh through Abu Talib the uncle of the Prophet (saw) at pliancy and compromise with the Qurayshi rulers but the Prophet (saw) rejected them all, stating that he was prepared to die carrying his Da’awah. They offered him kingship, money, women and a share in the rule. They stated that they would consult the Prophet (saw) in all matters but the he(saw) was clear in his response, “...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein” (Imam al-Tabari in his Tareekh Vol. 6 par. 1179). In another instance he responded to them with a political vision under his leadership although he knew they would refuse. Imam Abu Ja’far at-Tabari narrates, (Abu Talib said to the Prophet (saw)) “Nephew here are the Shaykhs and the nobles of your tribe. They have asked for justice against you that you desist in reviling their gods and they will leave you to your god’. ‘Uncle’ he (saw) said, ‘Shall I not summon them to something, which is better than their gods?’ ‘What do you summon them to?’ he asked. The Prophet (saw) replied, ‘I summon them to utter a saying through which the Arabs will submit to them and they will rule over the non-Arabs.” Abu Jahl from among the gathering then said, ‘What is it by your father? We will give you ten the like of it!’ He (saw) said ‘That you should say, la ilaha ill Allah”. They took fright and said ‘Ask for anything other than this”. (Tareekh al-Tabari Vol. 6 Par 1177.)

因此,先知(ﷺ)绝非妥协者,他(ﷺ)坚持只让伊斯兰占据主导地位,绝不与任何庫福尔(Kufr)并存,否则宁可为此丧命。他(ﷺ)所致力的是整个制度的根本性政治变革,而非仅仅改变制度的某一部分,即并非局部改良。他(ﷺ)追求的是从根基开始、在生活每一个方面进行的彻底而全面的变革。他(ﷺ)寻求建立伊斯兰的权威,使其能够将这一宗教传播到世界其他地方。他(ﷺ)还力图从权威中清除库福尔及其统治者。因此,这一传教第二阶段的必要内容,是通过揭露库FR的腐败以及伊斯兰权威的愿景,与古莱氏展开思想和政治的斗争。尽管遭受酷刑、迫害,并有人企图让他妥协,他(ﷺ)依然坚持不懈。

Hence, the Prophet (saw) was by no means a compromiser, he(saw) insisted upon only Islam being dominant, with absolutely no Kufr sharing with it, or he’d die in the attempt at this. He(saw) was working for the radical political change of the whole of the system not merely a part of the system i.e. a partial change. He(saw) was working for a radical and comprehensive change from the basis upwards in every aspect of life.He(saw) was seeking to establish the authority for Islam that would be able to carry this Deen to the rest of the world. He was seeking to remove from the authority the Kufr and its rulers. Hence, the obligatory elements of this second phase of the Da’awah were the intellectual and political struggle against the Quraysh through highlighting the corruption of Kufr and the vision of the authority of Islam. He (saw) persisted in this despite the torture, persecution and the attempts of compromise.