古莱什人与da'wah（伊斯兰宣教）的冲突是自然而然的，因为使者ﷺ公开了这一团体（kutla），并以大胆、富有挑战性的方式将其推行。da'wah的本质就包含着与古莱什人以及麦加社会的斗争。它号召人们践行tawheed（纯一的独一论）并崇拜安拉{SWT}，反抗除安拉以外的一切事物，并铲除他们所处的腐败统治。他ﷺ辱骂他们的神灵，抨击他们低俗的生活，揭露他们不公正的生活方式。他ﷺ以真理攻击他们，而他们则以宣传和虚假谣言攻击他。他ﷺ直截了当地召唤民众，不含糊其辞，不温和迁就，也不卑躬屈膝，既不奉承他们，也不与他们妥协。尽管遭遇了各种形式的伤害、拒绝、驱逐、谣言和抵制，使者ﷺ依然做到了这一切。使者ﷺ成功地将信息传达给了民众，伊斯兰也开始传播开来。

The clash of the Quraysh with the da’wah was natural, because the Messenger 􀁕 had made the group (kutla) public and carried it in a bold and challenging manner. The da’wah by its very nature carries a struggle against the Quraysh and the society in Makkah. It called for the tawheed (exclusive unity) and worship of Allah 􀀬 and rebellion against everything else, and the uprooting of the corrupt regime under which they were living. He used to insult their gods, attack their cheap life and expose their unjust way of living. He attacked them with the Truth, and they attacked him with propaganda and false rumours. He used to call the people explicitly, he did not equivocate, speak leniently or submissively, nor did he flatter them or come to a compromise with them. He 􀁕 did all this, despite meeting all forms of hurt, rejection, expulsion, rumours and boycott. The Messenger 􀁕 managed to reach people, and Islam began to spread.

当他的叔叔和妻子相继去世,古莱什人对他的伤害日益加剧时,他前往塔伊夫,寻求支持和庇护,并希望他们皈依伊斯兰,但他们以极其恶劣的方式拒绝了他。他陷入了这样的境地:若无庇护,便无法进入麦加。那天,他在穆twt·阿迪·本·阿迪的庇护下进入了麦加。古莱什人对安拉的使者ﷺ的伤害愈发严重,他们的拒绝也更加强烈。他们开始禁止人们听他讲话,但这并未使他ﷺ放弃传播伊斯兰的使命。在朝觐季节,他开始向各部落自我推荐,号召他们皈依伊斯兰,并告知他们自己是安拉派遣的先知,请求他们信仰他。他的叔叔艾布·莱海卜常常站起来指责他说谎,并煽动人们不要听他讲话。这产生了影响,以致人们纷纷远离他的讲述。于是,他前往金达部落的营地,又去了白尔·凯勒卜、白尼·哈尼法和白尼·阿米尔·本·萨萨阿部落,但没有一个人听从他。其中一些人还以令人厌恶的方式拒绝他。使各部落更加拒绝使者ﷺ的,是他们看到古莱什人宣布任何支持先知ﷺ的人都是敌人,并与之为敌。无论是个人还是部落,人们对使者ﷺ的拒绝日益增强,以致他愈加孤立,在麦加及其周边传播伊斯兰变得更加艰难。麦加社会似乎沉浸于不信与顽固的对抗之中。 当圣门弟子所遭受的磨难日益加重时,阿布杜勒-拉赫曼·本·奥夫与其他几位圣门弟子向安拉的使者ﷺ请求允许他们携带武器。他们说:“安拉的先知啊!我们曾是以物配主者时拥有尊严与权势,而当我们信仰之后却变得卑微了。”使者ﷺ禁止了他们这样做,并说道:

When his uncle and wife died and the Quraysh’s harm against him intensified, he 􀁕 set out for Taa’if, seeking the support and protection and wishing they would embrace Islam, but they rejected him in the worst manner imaginable. He came to the situation where he could not enter Makkah without protection. That day he entered Makkah under the protection of al-Mut’im b. ‘Addi. The Quraysh began to harm the Rasool of Allah 􀁕 even more, and their rejection intensified. They began to forbid the people from listening to him, but that did not detract him 􀁕 from the da’wah. He began, in the pilgrimage season, to offer himself to the tribes, calling them to Islam and informing them that he was a Prophet sent by Allah 􀀬, and he asked them to believe in him. His uncle Abu Lahab used to stand up and accuse him of lying, and incite the people so that they did not listen to him. That had an impact on them, such that they would move away from listening to him. Thus, he went to the camp of the tribe of Kinda and he went to Banu Kalb, Banu Hanifah and Banu ‘Amir b. Sa’sa’ah, but not one listened to him. Some of them used to reject him in a disgusting manner. What increased the rejection of the tribes to the Messenger 􀁕 was that they saw the Quraysh declaring any supporter of the Prophet 􀁕 as an enemy and helper against it. The people, as individuals and tribes, increasingly rejected the Messenger 􀁕, such that he was more isolated and the da’wah became more difficult in Makkah and its surroundings. The Makkan society appeared to be steeped in kufr and stubborn opposition.When the affliction on the companions increased, ‘Abdur-Rahman b. ‘Awf with some other companions sought permission from the Messenger 􀁕 to bear arms. They said; “O Prophet of Allah 􀁕. We had dignity and power as Mushriks. When we believed, we became humiliated.” The Messenger 􀁕 forbade them from this when he said:

“我确已奉命宽恕，所以你们不要与众人作战。”［伊本·艾比·哈提姆、奈萨仪和哈基姆所传］ 先知ﷺ在麦加便是这样分两个阶段行事的。

“Verily, I have been ordered to forgive, so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasa’i and al-Haakim] In this manner the Messenger 􀁕 in Makkah had proceeded in two stages:

- 教导、培育以及思想与精神准备的阶段。这是理解各种思想、将其体现于个人身上，并围绕它们构建结构的阶段。

- The stage of teaching, culturing, and intellectual and spiritual preparation. It is a stage of understanding thoughts and embodying them in individuals, and structuring around them.

- 传播da‘wah（伊斯兰呼吁）与奋斗的阶段。这是将思想转化为社会中的推动力量的阶段，促使其在生活的主流中加以实践，使民众信仰它们、理解它们、传达它们，并为实践它们而奋斗。

- The stage of spreading the da’wah and the struggle. It is a stage of transferring the thoughts to a driving force in society, which pushes it to apply them in the mainstream of life, so that the masses believe in them, understand them, convey them, and struggle in the path of their application.

至于第一阶段，它是一个召唤人们归信伊斯兰、用其思想培育他们、教导他们伊斯兰律法，并将有能力者组织成一个团体的阶段，其基础是伊斯兰的信仰（‘Aqeedah）。

As for the first stage, it is a stage of calling people to Islam and culturing them with its thoughts, teaching them its rules, structuring in a block those who are able to do so, on the basis of the Islamic ‘Aqeedah.

这是在da'wah中秘密组织建设的阶段。在此阶段,使者ﷺ并未在da'wah上有所松懈,而是继续以思想培育那些皈依伊斯兰的人,把他们聚集在Dar al-Arqam,并将他们塑造成一个有组织的结构。每一天,他们的Imaan都在增长,彼此之间的关系也愈加牢固。他们对现实、对自己所要承担的使命的理解也不断加深。因此,他们为在da'wah之路上牺牲做好了准备,直到这份da'wah深深植根于他们的心灵与思想之中。伊斯兰在他们体内流淌,如同血液在血管中流动;他们自身就成了伊斯兰,行走在街道上。正因如此,尽管他们隐藏行踪、秘密组织、力图掩盖聚会,da'wah仍无法被局限在他们内部。他们开始与自己信任的人交谈,与那些他们感到愿意接受da'wah的人交谈。就这样,人们感受到了他们的da'wah和存在。于是da'wah越过了起始点,起飞已不可避免。随后也出现了使其起飞、面向所有人宣讲的种种尝试。

It is the stage of secret structuring in the da’wah, where the Messenger 􀁕 did not slacken from the da’wah, but proceeded to culture those embracing Islam with the thoughts, gather them in dar al-Arqam and mould them into the structure. Each day their Imaan increased and the relationship between them strengthened. Their understanding of the reality, of the task they were to undertake, increased. Thus, they prepared themselves to sacrifice in the path of the da’wah, until this da’wah became firmly implanted in their hearts and minds. Islam flowed within them like the blood that flowed in their veins; they became Islam, walking in the streets. That is why the da’wah could not remain trapped within them despite their hiding, secrecy of their structuring, and their desire to conceal their meetings. They began to discuss with those whom they trusted, and in whom they felt a readiness to accept the da’wah. In this manner, the people felt their da’wah and presence. Thus the da’wah passed the starting point. It became inevitable the da’wah should take off. There were attempts to make it take off and address all the people.

至此，第一阶段宣告结束，这是秘密构建与培育这一结构的阶段。

With this the first stage came to an end, which is the stage of secret structuring and culturing that builds this structure.

接下来开始了另一个阶段,即互动与斗争的阶段。通过让人们理解伊斯兰,使他们回应并归向它,伊斯兰便渗入他们的心中;或者他们拒绝并攻击它,从而与它的思想发生冲突。从这场冲突中,库夫尔与腐败被击败,信仰与善行得以确立,正确的思想占据上风。于是互动开始了,一种思想与另一种思想之间、穆斯林与库ફ্ফার之间的斗争也随之展开。这一切始于先知ﷺ开始以公开、大胆且具有挑战性的方式,向所有人传播达瓦。关于归一真主(Tawheed)的达瓦,反对偶像崇拜和多神信仰的思想,以及批判不加审视地盲从祖先的做法,相关的经文开始降临到先知ﷺ身上。关于抨击腐败交易的经文也开始降临;伊斯兰攻击了不正当的贸易,以及在度量衡上的欺诈行为。先知ﷺ开始以群体为单位与人们交谈,并要求他们皈依伊斯兰、支持他。古莱什人与先知ﷺ之间的争端日益加剧。达瓦开始在原有的集中式教导——即在房屋、山谷和阿尔库ם(Dar al-Arqam)中举行的哈勒卡(小组学习)——之外,增加了集体性的教导。它从召唤那些被看出有一些善良的人,转向召唤所有的人。这种集体性的达瓦与教导对古莱什人产生了影响。于是他们的仇恨加深了,并感到危险正在逼近。在此之前,他们曾一段时间对穆罕默德ﷺ及其达瓦不予理会,此后他们开始采取严厉措施反对达瓦。于是磨难与压迫愈加严重。然而,这种集体性的达瓦也反过来影响了达瓦本身:它使所有人都听到了伊斯兰的话语,真主的宗教之召唤在麦加人中传播开来。男人和女人都进入了伊斯兰。 集体传播伊斯兰的呼吁使其扩展到更广阔的范围；然而，这也使传播者遭受苦难、酷刑，并忍受各种各样的磨难。当先知穆罕默德ﷺ抨击麦加盛行的不公、残暴与奴役，又揭露多神教徒的处境与行为时，古莱氏领袖们的心中燃起了愤怒之火。这一阶段是先知ﷺ和他的门徒们所经历的最艰难的阶段。

Then another stage began, which is the stage of interaction and struggle. By making the people understand Islam - so they respond and turn to it - it mingles in their hearts, or they reject and attack it - thus clashing with its thoughts. From this clash, the kufr and corruption are defeated, Imaan and goodness are established and the correct thought prevails. Thus interaction started and the struggle took place between one thought and another, between Muslims and Kuffar. It began when the Messenger 􀁕 started to spread the da’wah to all the people in a public, bold and challenging manner. The verses started to come down upon the Messenger 􀁕 regarding the da’wah to Tawheed, campaigning against the thoughts of idolatry and polytheism, and criticising the following of the fathers and forefathers without scrutiny. They started to come down regarding the attack on the corrupt transactions; they attacked the corrupt trade and cheating in the weights and scales. The Messenger 􀁕 began to speak to the people as groups, and asked them to embrace Islam and support him. The dispute between the Quraysh and the Prophet 􀁕 increased. The da’wah started to add collective culturing to the concentrated culturing by halaqaat (circles) in houses, valleys and dar al- Arqam. It transferred from calling those in whom some goodness was perceived, to calling all the people. This collective da’wah and culturing had an effect on the Quraysh. Thus, their hatred intensified and they felt the danger drawing closer to them. They began to take serious steps to oppose the da’wah, after a period in which they paid no attention to Muhammad 􀁕 or his da’wah. Thus, the affliction and oppression increased. However, this collective da’wah had an effect on the da’wah itself. It made all the people hear the word of Islam, and the call to the deen of Allah 􀀬 spread amongst the people of Makkah. People entered into Islam, both men and women. The collective da’wah had the effect of transferring it to a wider horizon; though this took its carriers to hardship, torture and enduring all types of suffering. The hearts of the leaders of Quraysh flared up in rage when the Messenger 􀁕 attacked the injustice, cruelty and enslavement that prevailed in Makkah, and also when he exposed the conditions and actions of the Kuffar. This stage was the most difficult of stages for the Messenger 􀁕 and his companions.

如果说从文化阶段过渡到互动阶段是最为微妙的阶段，因为它需要智慧、耐心和行动上的精准，那么互动阶段就是最为艰难的阶段。因为它需要人勇敢、坦率并敢于挑战，而不顾及结果或环境。在这一阶段，穆斯林会受到诱惑而偏离他们的宗教。信仰的坚定以及承受艰难的力量，还有他们在对抗时刻的真诚，都会在这一阶段显现出来。

If transferring from the cultural stage to the stage of interaction was the most delicate of stages because it requires wisdom, patience and precision in the way of acting, then the stage of interaction was the most difficult of stages. This is because it needs one to be brave, frank and challenging without giving any regard for the results or circumstances. In this stage the Muslims would be tempted away from their deen. The Imaan and the strength in bearing the hardship would appear in this stage, as well as their sincerity at the moment of confrontation.

以此方式,使者ﷺ与他的圣门弟子们忍受着苦难、不公与压迫。其中有人为保全信仰而迁往阿比西尼亚;有人在酷刑之下死去;也有人坚持忍受着苦难。他们如此坚持了足够长的时间,足以改变麦加的社会。

In this manner the Messenger 􀁕 proceeded with his Sahabah to bear the suffering, injustice and suppression. Amongst them there were those who migrated to Abysinnia, fleeing with their deen, whilst others died under the torture, and others bore the suffering. They continued like this for an adequate enough period of time to change the society of Makkah.

然而，灾难的严重程度阻止了这一切的发生。

However, the severity of the affliction prevented this from happening.

阿拉伯人以及其他许多人采取了旁观者的态度，没有向信仰迈出哪怕一步，因为他们不愿激怒古莱氏人。将伊斯兰教的宣教转入第三个阶段，即实施伊斯兰教的阶段，其工作转移到了麦加之外。于是，先知ﷺ开始寻求各部落的支持（Nusrah）与庇护，以便向人们阐明主所启示给他的内容。

The Arabs and many others took the stance of onlookers and did not take a single step towards Imaan, because they tried to avoid angering the Quraysh. The work to transfer the da’wah to the third stage, which is the stage of implementation of Islam, moved outside of Makkah, whereby the Messenger 􀁕 started seeking the Nusrah (support) and protection from the tribes, so that he could clarify to the people what their Lord had revealed to him.