随后,穆斯阿卜返回麦加。一些安索尔的穆斯林与他们的同族——仍是多神教徒的人——一同出发去朝觐。他们在泰什里格的中间几日(即从俄历12月10日起的4天)于阿qaba与使者ﷺ立下了誓约。

Then Mus’ab returned to Makkah. Some of the Muslims of the Ansar went out for hajj with their people, the Mushriks, who were making the pilgrimage. They made a pledge with the Messenger 􀁕 at al-’Aqabah in the middle days of tashreeq (4 days, starting from 10th Dhil-Hijjah).

他们来到先知ﷺ那里,先知ﷺ接见了他们。他们共有七十三名男子和两名女子。先知ﷺ身边只有他的叔叔在场。As’ad b.

They came to the Prophet 􀁕 and he 􀁕 met them, and they consisted of 73 men and 2 women. He 􀁕 had only his uncle with him. As’ad b.

Zurarah说:"第一个发言的是真主使者的叔叔阿拔斯。他说:'哈兹拉吉人啊,你们邀请穆罕默德ﷺ去做你们所邀请他做的事。穆罕默德ﷺ在他的部族中是最尊贵的人。以真主发誓!我们之中信他的人,以及不信他的人,都因血缘和荣誉而保护他。穆罕默德ﷺ为了你们而拒绝了所有其他人。如果你们是有实力、有耐心、精通战争、并准备独自面对所有阿拉伯人敌意的民族,他们会联合起来与你们作战,那么就决定你们想要什么并去实行,在你们公开并一致同意之前不要散去,因为最好的言语就是诚实的言语。'他们说:'我们已经听了你所说的话,但是真主的使者啊,请您说话,为您自己和您的主选择您所喜欢的。'真主的使者ﷺ开口说话,他诵读《古兰经》,邀请人们信奉真主,并鼓励他们皈依伊斯兰教。至于他的主,他要求他们崇拜祂,不以任何事物同祂并列。然后他说:'我请求你们效忠我,条件是你们保护我,就像保护你们的妇女和儿童一样。'"[伊本·希沙姆]。阿sad·本·

Zurarah said; “‘Al-’Abbas, the uncle of the Messenger 􀁕, was the first one to speak. He said; ‘O people of Khazraj. You have called Muhammad to that which you have invited him. Muhammad is the most dignified of people from his clan. By Allah! Those amongst us who believed in him, as well as those who did not, protected him because of lineage and honour. Muhammad has rejected all the people in favour of you. If you are a people of power, patience, experience in war and ready to face alone the enmity of all the arabs, who will fight you united; then decide what you want and carry it out, and do not disperse except after you agreed publicly and unanimously, for verily, the best speech is the speech that is honest.’ They said; ‘We have heard what you have said, but speak O Rasool of Allah and choose for yourself and your Lord what you like.’ The Messenger 􀁕 spoke, he recited the Qur’an and invited the people to Allah and encouraged them to embrace Islam. As regards his Lord, he stipulated that they worship Him and associate none with Him. Then he said; ‘I invite your allegiance, on the basis that you protect me as you would protect your women and children.’” [Ibn Hisham]. As’ad b.

Zurarah 之子 Al-Bara’ 继续讲述道：“Ma’rur 握住他的手以示效忠，说：‘是的，以那位以真理派遣你为先知的主发誓，我们将像保护我们的妇女和孩子一样保护你。我们就此效忠，安拉的使者啊。以安拉起誓，我们是战士，是持械之人，这是我们代代相承的传统，由一代传给一代。’Al-Bara’ 说话时，Abul-Haythami Ibnul-Tayhan 打断他说：‘安拉的使者啊，我们与其他人（指犹太人）有盟约关系，如果我们断绝这些关系，那么当我们这样做了，安拉又使您获胜之后，您会不会回到您的族人那里，丢下我们？’安拉的使者ﷺ微笑着说：‘不，血债就是血债，血只能以血偿还。我是你们的人，你们也是我的人。你们与谁作战，我就与谁作战；你们与谁议和，我就与谁议和。’”[《Ibn Hisham 的圣传》]As’ad 之子 Zurarah 继续讲述道：“于是他们说：‘我们向他ﷺ宣誓，即使我们的财产受损，或我们的尊贵者被杀，我们也准备好了。’然后 al-Bara 说：‘伸出你的手，安拉的使者啊。’于是他们七十人都把手放在先知ﷺ的手上，向他ﷺ宣誓效忠。当众人宣誓完毕，Shaytan 在 al-’Aqabah 以最远的声音尖叫，声音清晰可闻：‘al-Akhashib 的人们啊（指古莱氏人），你们愿意看到 Mohammed 和 Sabians（即背离其宗教的人）聚集起来与你们作战吗？’安拉的使者ﷺ说：‘给我选出十二位领袖，让他们负责本族的事务，就像 ‘Isa 之子 Maryam 的门徒（Hawariyyoon）那样，而我要为我的族人负责。’他们便推举出了 nuqabaa（两个部族的首领）。就这样，这次宣誓在纯净的信仰氛围中完成了。以至于 al-’Abbas 之子 ‘Ubadah 对使者ﷺ说：‘以那位以真理派遣你的主发誓！如果您愿意，明天我们就用刀剑攻打 Mina 的人。’” “使者ﷺ说:‘我们没有奉命这样做,所以你们回到自己的骆驼那里去吧。’”[《Sirah Ibn Hisham》] 朝觐季节结束了,人们离开了麦加。当有关宣誓效忠(bai'ah)的消息传到麦加时,麦加人已经愤怒了。伊本·萨阿德在他的《at-Tabaqaat》中引述了‘Urwah的记载,而‘Urwah转述自‘Aishah,她说:“当七十人离开安拉的使者ﷺ时,他感到安拉为他预备了一份保护,以及一群准备作战、做好准备并给予支持的人。然而,穆斯林所承受的考验却加剧了。于是安拉的使者ﷺ的同伴们就此向他诉苦,他ﷺ便允许他们迁徙(Hijrah)。随后,使者ﷺ告知他们,他已得知他们将要迁往的土地,那就是雅斯里布(麦地那)。凡想离开的人,就让他去那里。他ﷺ说:‘我在睡梦中看见自己从麦加迁往一片有棕榈树的土地。我的思绪先转向了al-Yamamah或Hajar,但结果显示那是雅斯里布城。’”[由al-Bukhari和Muslim记载] 的确,争取部落的援助(Nusrah),以及第一次和第二次宣誓效忠,都表明使者ﷺ希望有一个拥有力量和保护的实体来支持这个宗教。问题不仅仅限于传播伊斯兰的使命和忍受伤害。它进一步发展到需要一种力量,使穆斯林能够自卫的地步。事实上,它的意义远不止于此,而是要建立一个核心,作为建立伊斯兰国家以及在社会中实施伊斯兰教法的基石和主要支柱,由它把普世的讯息传递给全人类,并同时拥有保护伊斯兰的力量,清除其传播道路上所有的物质障碍。 迁徙发生了,它意味着放弃财产、故土、配偶和家人。迁往麦地那的迁徙与迁往阿比西尼亚的迁徙是完全不同的。

Zurarah Al-Bara’ b. continues to narrate; “Ma’rur took his hand to give the pledge and said; ‘Yes, by the One Who sent you in truth a Prophet, we shall protect you as we protect our women and children. Thus we give our allegiance, O Rasool of Allah. By Allah we are men of war and people of arms, which we have inherited, to leader from leader.’ While Al-Bara’ was speaking, Abul-Haythami Ibnul-Tayhan interrupted him and said; ‘O Rasool of Allah, we have ties with other men (meaning the Jews) and if we sever them, perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?’ The Rasool of Allah 􀁕 smiled and said; ‘No, blood is blood, and blood is only paid for by blood. I am of you and you are of me. I will fight against those whom you fight, and make peace with whom you make peace.’” [Sira of Ibn Hisham] As’ad b. Zurarah continued to narrate; “Hence they said, ‘We gave pledge to him 􀁕 that we would be ready for any loss to our wealth, or slaughter of our noble ones., Then al-Bara said; ‘Stretch forth your hand, O Rasool of Allah.’ Then all seventy of them placed their hands on the hand of the Prophet 􀁕, and give him the bai’ah. When the people gave the bai’ah and had finished, Shaytan screamed at al-’Aqabah with the most distant voice and could be heard, ‘O people of al-Akhashib (meaning the Quraysh), would you like that Mohammed and the Sabians (who turned away from their deen) gather on your fight?’ Allah’s Messenger 􀁕 said; ‘Bring out to me twelve leaders that they may take charge of their people’s affairs like the Hawariyyoon (disciples) of ‘Isa b. Maryam – And I am responsible for my people.’ They produced the nuqabaa (chiefs from both tribes). This is how the bai’ah took place in this atmosphere of pure Imaan. To the point that al-’Abbas b. ‘Ubadah said to the Messenger 􀁕; ‘By the one who sent you in truth! If you so wish, tomorrow we shall turn against the people of Mina with our swords.’ The Messenger 􀁕 said; ‘We have not been commanded to do this, so go back to your riding camels.’” [Sirah Ibn Hisham] The hajj season came to an end, and the people left Makkah, which had become enraged when the news about the bai’ah reached them. Ibn Sa’d reported in his “at-Tabaqaat” on the authority of ‘Urwah who narrated from ‘Aishah, that they said; “When the seventy people left Rasool Allah 􀁕, he felt that Allah 􀀬 had made for him a protection, and a people of war, readiness and support. However the test increased upon the Muslims. So the companions of the Rasool of Allah 􀁕 complained of this, so he 􀁕 gave them permission to make Hijrah. Then the Messenger 􀁕 informed them that he had been informed of the land they would be migrating to; this was Yathrib (Madinah), and whosoever wanted to leave then let him go there. He 􀁕 said; ‘I saw in my sleep that I was emigrating from Makkah to a land of palm trees. My mind went to al-Yamamah or Hajar, but it appeared to be the town of Yathrib’” [Narrated by al-Bukhari and Muslim] Indeed, the attempts to attain the Nusrah from the tribes, and the first and second bai’ah, all indicate that the Messenger 􀁕 wanted an entity that had power and protection to support this deen. The matter was not restricted just to carrying the da’wah and enduring harm. It went to the point where there should be a power by which the Muslims could defend themselves. Rather it extended much further than this, to the point of establishing the nucleus which would be the cornerstone and main support in establishing the Islamic State, and the application of Islam in society, which would carry the universal message to mankind and carry alongside it the force that would protect Islam and remove from its way all the material obstacles that stand in the way of its propagation. The Hijrah took place and it involved the abandonment of wealth, homeland, spouse and family. The Hijrah to Madinah was completely different to the Hijrah to Abysinnia.

向阿比西尼亚的迁徙,是个人为了保全信仰、为避免遭受迫害而出走。真主使迁徙成为在麦加受压迫的穆斯林的一条出路,使他们得以改变处境,不再处于(压迫的)重压之下;让他们的心灵得以安歇,并为再次以坚定而积极的方式传播宣教(da'wah)做好准备。这并不是要让迁徙者在国外开展宣教、并通过与他们所迁往之国的政权合作、以推翻其原籍国政权的步骤之一。

The Hijrah to Abysinnia was emigration of individuals fleeing for their deen and for the fear of being tortured. Allah 􀀬 made the Hijrah an escape for the Muslims who had been oppressed in Makkah, so that they may change their circumstances and not be under the hammer (of oppression); rather their souls may take rest and prepare to again carry the da’wah in a strong and active manner. It did not form one of the steps of the method where the muhajiroon would work to carry the da’wah from abroad, and through cooperation with the regimes to whose lands they emigrated to, so as to overthrow the regime in their land of origin.