"马拉'（Mala'a）是人群中的首领。事务掌握在他们手中，他们通常围绕在统治者身边。如果达瓦能够在这些人中取得成功，社会就会轻易地朝着有利于伊斯兰的方向转变；否则，就不会有任何改变。之所以会产生这种把达瓦局限于统治集团周围的理解，是因为通过向普通穆斯林进行达瓦来建立哈里发国，将导致他们遭到统治者的羞辱。他们将承受难以忍受的重负，而穆斯林已被禁止如此，因为先知ﷺ说：“穆斯林不应自取其辱。”有人问：“他怎样自取其辱呢？”先知ﷺ说：“让自己陷入无力承受的考验之中。”（艾哈迈德、提尔米兹和伊本·马哲所载）。凡是研究呼吁（变革）产生之现实的人，都会发现，这些呼吁出现在被不公、道德败坏、毁灭、艰难和逆境所主宰的社会之中。由于所有这些弊端都源于人们没有对安拉（SWT）的信仰及其主权的权利，因此过去的先知们，包括我们高贵的先知ﷺ，都是首先邀请人们信仰并崇拜安拉（SWT）。"

The Mala’a are the chiefs amongst people. The affairs rest in their hands and they are usually around the rulers. If the da’wah succeeded with these people then the societies will easily change to the advantage of Islam, otherwise there will be no change. The matter that leads to such an understanding of restricting the da’wah to the ruling entourage is that the work to establish the Khilafah via the da’wah to ordinary Muslims will result in their humiliation by the ruler. They will be burdened to the extent that they cannot bear, and the Muslim has been forbidden from this, when the Messenger 􀁕 said; “The Muslim should not humiliate himself.” He was asked: “How can he humiliate himself?” He 􀁕; “By exposing himself to the affliction he cannot bear.” [Reported by Ahmad, Tirmidhi and Ibn Majah] The one who studies the reality in which calls (for change) arise, he will find they come about in societies that are dominated by injustice, moral depravity, destruction, hardship and adversity. Since all of these aspects are due to not having Imaan in Allah 􀀬 and in His right of Sovereignty, that is why in the past, the prophets, from amongst whom is our noble Messenger 􀁕, used to first invite to the Imaan and worship of Allah 􀀬.

在过去和现在，社会通常都由统治者及其近臣领导。错误的信条观念，以及由此产生的律法，都会依照他们的利益而定。他们维护这些错误的信念，以保护自身的利益和地位，并承担起捍卫和保护这些信条观念的任务。正是这一点，促使一位有见识的阿拉伯贝都因人在第一次听到先知ﷺ的宣教时，作出了这样深刻而正确的论断，他说："这件事是国王们所厌恶的。"这些社会中的民众服从于这些统治者及其近臣，因此他们更多是受影响，而非施加影响。即便心中厌恶，他们仍顺从强加于自己身上的制度，因为他们知道，除去统治者的不公是要付出代价的。

Societies generally, whether in the past or today, are led by the rulers and their entourage. The false creedal concepts, and the laws that arise from them, will be according to their interests. They protect these false beliefs in order to protect their interests and position, and they assume the task of defending and protecting these creedal beliefs. This is what prompted a judicious arab bedouin to make such a profound and correct statement when he heard the da’wah of the Messenger 􀁕 for the first time; he said; “Indeed, this is a matter disliked by the kings.” The people in these societies submit to these rulers and their entourage, so they are affected more than creating an effect. They submit to the system applied on them even if they hate it. They know removing the injustice of the rulers is costly.

当安拉 􀀬 派遣众先知和使者时，祂 􀀬 会将他们派往各自的民族，向他们展示真理，并引导他们走上正道。率先响应、并领导反对的，往往是统治者及其傲慢的随从。

When Allah 􀀬 sent the Prophets and Messengers, He 􀀬 would send them to their peoples to show them the truth and guide them to the right path. The ones who would take it upon themselves to respond and lead the opposition would be the rulers and their arrogant entourage.

“Mala’”（领袖集团）是统治者的辅佐者。他们是有利益关系的人，是富有而奢侈的人，是民众的领导者和首领，构成统治者的政治与思想中介，统治者依赖他们，并寻求他们的帮助。他们正是安拉 􀀬 所描述的那些站在与先知们作对的前列之人。这是因为他们的心中充满了对财富和地位的贪爱，他们的利益与其职位紧密相连。因此，当对安拉 􀀬 的宣教到来时，他们认为它与自己的利益和地位相冲突，于是便对抗这一宣教，并怂恿统治者与之作战、将其消灭。统治者因其所承受的种种罪恶与过失，便听从了他们的建议。于是，安拉 􀀬 的先知们与那些被“Mala’”包围的统治者之间，爆发了激烈的对抗。 先知们与统治者及其随从之间的思想与政治斗争由此开始，目的是争取民众。先知们以真理宣扬真理，他们手无寸铁、势单力薄，除了能够打动心灵与思想的真实言语之外，别无任何力量。统治者及其随从起初便以虚假的说辞来反对他们，例如：说这是巫术般的言辞，说这些都是古代的传说，或说传播真理的人是被附体的或是说谎者，而信从者不过是愚昧低贱之人。

The Mala’ are the helpers of the rulers. They are the people of interest, the rich and extravagant. They are the leaders and chiefs of the people, who form the political and intellectual medium of the ruler, and he relies on them and seeks their help. They are the people that Allah 􀀬 described as being at the front among those who stand against the prophets of Allah. This is because their hearts have become filled with the love for money and status, and their interests have become linked to their positions. That is why when the da’wah to Allah 􀀬 came, they think it conflicts with their interests and positions; so they confront the da’wah and incite the ruler to fight against it and eliminate it. So he gives-in to their advice due to what he bears of evils and sins. Thus a severe confrontation takes place between the prophets of Allah 􀀬 and those rulers who are surrounded by the Mala’a. The intellectual and political struggle between the prophets of Allah 􀀬 and the rulers and their entorage, would begin in order to win over the people. The prophets undertake the da’wah to the truth by the truth while they were defenceless, weak, having no power other than the power of the true word, which affects the hearts and minds. The rulers and with them their entourage, would oppose them initially with false arguments such as; it is magical speech, they are stories of old, or that the carriers of the truth are possessed or liars, and the believer in this is just a fool and low.

当这些手段不奏效时,他们便诉诸酷刑、驱逐、逮捕和谋杀。先知们与其追随者之间,统治者及其随从与仍坚持其君王宗教的人们之间,战斗从各个方面爆发。这是一条(安拉的)定律,《古兰经》多次提及。

When that does not work they resort to torture, expulsion, arrest and murder. The battle breaks out from all sides between the prophets and their followers, the rulers and their entourage and those who remained on the religion of their kings. It is a law (of Allah) that the Qur’an mentions frequently.

由此可见,努哈(愿主赐其平安)呼吁他的族人。最先反对他的是贵族阶层。他在《古兰经·高处章》中说:"我确已派遣努哈到他的族人中,他说:'我的民众啊!你们应当崇拜真主,除他之外,你们没有别的应受崇拜的主宰。我实在担心你们遭受重大日子的刑罚。'他族中的首领说:'我们确实看见你明显迷误。'努哈说:'我的民众啊!我没有迷误,但我是全世界的主所派遣的使者。'"[《古兰经》7:59-61] 同样,呼德(愿主赐其平安)呼吁他的族人阿德人。最先拒绝他宣教的是他族人中的首领。真主说:"我曾派遣他们的兄弟呼德到阿德人中。他说:'我的民众啊!你们应当崇拜真主,除他之外,你们没有别的应受崇拜的主宰。你们难道不敬畏真主吗?'他族中不信道的首领说:'我们确实看见你愚昧无知,我们确实认为你是说谎者。'"[《古兰经》7:65-66] 当萨利赫(愿主赐其平安)呼吁他的族人赛莫德人时,最先拒绝他宣教的也是族人的首领。真主说:"我曾派遣他们的兄弟萨利赫到赛莫德人中。他说:'我的民众啊!你们应当崇拜真主,除他之外,你们没有别的应受崇拜的主宰……'"[《古兰经》7:73];真主还说:

Thus we see Sayyiduna Nuh (alaihi salaam) calling his people. The first people to oppose him were the entourage. He 􀀬 said in Surah al-A’raaf; “Indeed, We sent Nuh to his people and he said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Certainly, I fear for you the torment of a Great Day!’ The leaders of his people said: ‘Verily, we see you in plain error’ Nuh said:’O my people! There is no error in me, but I am a Messenger From the Lord of the worlds.’” [TMQ 7:59-61] Here also Sayyiduna Hud (alaihi salaam), calls his people, ‘Aad. The first to reject his da’wah were the leaders of his people. Allah 􀀬 says; “And to (the people of) ‘Aad We sent their brother Hud. He said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Will you not fear Allah?’ The leaders of those who disbelieved among his people said: ‘Verily, we see you in foolishness, and verily, we think you are one of the liars.’” [TMQ 7:65-66] When Sayyiduna Salih (alaihi salaam) also called his people Thamud, the first to reject his da’wah were the leaders of the people. Allah 􀀬 says; “And to Thamud We sent their brother Salih. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him …’” [TMQ 7:73]; and Allah 􀀬 said:

“他的族人中自高自大的首领们，对那些被视为软弱的人——即其中信仰的人——说：‘你们知道萨列哈是他主所派来的使者吗？’他们说：‘我们确实信奉他所奉派来的使命。’那些自高自大的人说：‘我们确实不信你们所信的。’”[《古兰经》7:75-76] 同样，先知舒阿编（愿主赐其平安）在麦德彦呼吁他的族人时，首领们以傲慢来对抗他。安拉 􀀬 说：“我曾派遣他们的兄弟舒阿编到麦德彦人中。他说：‘我的族人啊！你们当崇拜安拉！除祂之外，你们没有别的应受崇拜者……’”[《古兰经》7:85]，安拉 􀀬 又说：

“The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: ‘Know you that Salih is one sent from his Lord?’ They said: ‘We indeed believe in that with which he has been sent.’ Those who were arrogant said: ‘Verily, we disbelieve in that which you believe in.’” [TMQ 7:75- 76] Similarly, Sayyiduna Shu’ayb (alaihi salaam); when he called his people in Madyan, the leaders confronted him with arrogance. Allah 􀀬 says; “And to (the people of) Madyan (We sent) their brother Shu’ayb. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him...’” [TMQ 7:85], and Allah 􀀬 said:

“那些在他族人中自高自大的首领们说：‘舒阿伊布啊，我们一定要把你和跟你一起信仰的人从我们的城镇赶出去，否则你们就必须回到我们的宗教中来。’”[TMQ 7:88] 当安拉 􀀬 派遣萨耶迪纳·穆萨（愿平安归于他）去见法老及其随从时，他们拒绝他，畏惧与他同行的人，散布关于他的谣言，并劝法老杀害他。安拉 􀀬 说：“然后，在他们之后，我派穆萨携带我的迹象去见法老和他的首领们，但他们不义地拒绝了这些迹象。你看那些作恶者（mufsidoon）的结局如何。”[TMQ 7:103]；安拉 􀀬 又说：“法老民众的首领们说：‘这确实是一个精通巫术的术士。’”[TMQ 7:109]；“法老民众的首领们说：‘你们要放任穆萨和他的族人在地上作恶，并抛弃你和你的神灵吗？’”[TMQ 7:127]；“除了穆萨族人中的一些年轻人，没有人信从穆萨，因为他们畏惧法老和他的首领们，恐怕他们迫害他们；而且法老确实在地上是一个傲慢的暴君，他确实是过度犯罪者（musrifoon）之一。”[TMQ 10:83] 使者 􀁕 的圣训传记，与先知们的传记一样，告诉我们：使宣教放缓、使人们无法听闻并信仰的，正是对信士们严酷的拷问与迫害。信士因其信仰而畏惧遭到族人的拷打；想要信仰的人则畏惧自己将要忍受已经信仰者所忍受的一切。信士与由首领们（mala’a）率领的反对者之间的战斗，成败交替。随后，地毯被从暴君们的脚下抽走。那时，承担这项宣教责任的人将执掌权力的缰绳。

“The chiefs of those who were arrogant among his people said: ‘We shall certainly drive you out, O Shu’ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.’” [TMQ 7:88] When Allah 􀀬 sent Sayyiduna Musa (alaihi salaam) to Fir’aun and his entourage, they rejected him and feared those with him, circulated news about him and counselled Fir’aun to kill him. Allah 􀀬 said; “Then after them We sent Musa with Our Signs to Fir’aun and his chiefs, but they wrongfully rejected them. So see how was the end of the mufsidoon (mischiefmakers).” [TMQ 7:103]; and Allah 􀀬 said “The chiefs of the people of Fir’aun said: ‘This is indeed a well-versed sorcerer.’” [TMQ 7:109], “The chiefs of Fir’aun’s people said: ‘Will you leave Musa and his people to spread mischief in the land and to abandon you and your gods?’” [TMQ 7:127], “But none believed in Musa except the offspring of his people, because of the fear of Fir’aun and his chiefs, lest they should persecute them; and verily, Fri’awn was an arrogant tyrant on the earth, he was indeed one of the musrifoon (those who commit all kinds of great sins).” [TMQ 10:83] The Sirah of the Messenger 􀁕, which is no exception to the Sirah of the previous Prophets, informs us that what made the da’wah slow down, prevented people from hearing it and believing in it was the severe torture and persecution of the believers. The believer would thus fear for being tortured by his people because of his Imaan. The one who wanted to believe would fear that he would have to endure what those who had already believed had endured. The battle between the believers and those who went against them, led by the mala’a, was fought with alternate success. Then the carpet was swept from beneath the feet of the tawaagheet. Then the one who undertook the responsibility of this da’wah will assume the reins of power.

《沙希赫·布哈里》中有这样一段记载，出自伊本·麦斯欧德（愿真主喜悦他）的传述，他说：“先知ﷺ正在叩头时，古莱氏人围在他身边。乌qba·本·艾比·穆艾特拿来一只骆驼的胃，扔在先知ﷺ的背上，但他没有抬起头来。法蒂玛来了，把它从他背上拿开，并诅咒那个做这件事的人。先知ﷺ说：‘主啊！请惩罚古莱氏的首领们，阿布·占赫勒·本·……’”

It was mentioned in the sahih of Bukhari on the authority of Ibn Mas’ud 􀁗 who said; “Whilst the Prophet 􀁕 was in prostration, and people from Quraysh were around him, Uqbah b. Abi Mu’ait brought the stomach of a camel and threw it on the back of the Prophet 􀁕, but he did not raise his head. Fatimah came and took it away from his back and made du’a against the one that did that. The Prophet 􀁕 said; ‘O Allah! Take the mala’a (chiefs) of Quraysh, Abu Jahl b.

"Hisham、Utbah b. Rabee'ah 和 Umayyah b. Khalaf……"伊本·麦斯欧德 􀁗 在另一则传述中说:"我看见他们在白德尔之日被杀,并被扔进了井里。"麦加并非只有一位统治者及其随从,而是有许多 Mala'。他们是反对使者 􀁕 的召唤、并试图使民众远离这一召唤的人。

Hisham, Utbah b. Rabee’ah and Umayyah b. Khalaf, …” Ibd Mas’ud 􀁗 said (in another report); “I saw them killed on the day of Badr and thrown in the well.” Makkah did not have only one ruler, with his entourage, but there were many Mala’. Those were the people who opposed the da’wah of the Messenger 􀁕 and tried to divert the people away from it.

先知们各自被派遣到自己的民族，而穆罕默德ﷺ在其传教中被派遣给全人类。

The Prophets were sent to their peoples whilst Muhammad 􀁕 in his da’wah was sent to the whole of mankind.

当古莱什贵族集团表现出最强烈的拒绝与阻挠时,这并不意味着da'wah(伊斯兰宣教)仅限于他们。使者ﷺ向整个社会发出邀请,不加区别。他的da'wah不分富人与穷人,也不分主人与奴隶;以至于使者ﷺ因皱眉面对贫穷而失明的信士伊本·乌姆·麦克图姆,还受到了轻微的责备。他ﷺ急切地邀请他所会见的那些领袖,希望他们或他们身后的人能够信仰伊玛尼(信仰)。安拉对使者ﷺ的这一轻微责备,并不妨碍他对邀请领袖的关切;它所禁止的只是区别对待。就所要求的内容而言,对领袖的da'wah与对民众的da'wah是相同的。

When the entourage of Quraysh displayed the greatest amount of rejection and obstruction, this does not mean that the da’wah was restricted to them. The Messenger 􀁕 invited the society without discrimination. His da’wah did not discriminate between the rich and the poor, or between the master and the slave; to the point that the Messenger 􀁕 was even mildly rebuked for frowning in the face of Ibn Umm Maktum, who was a poor blind believer. He 􀁕 was anxious to invite the leaders with whom he had met, hoping that they would profess Imaan or those behind them would profess Imaan. This mild rebuke by Allah 􀀬 of His Messenger 􀁕 does not prevent the concern for inviting the leaders; rather it only prevents discrimination. The da’wah to the leaders is the same as the da’wah to the masses, in terms of the request.

《西拉》中还提到，先知穆罕默德ﷺ邀请部族首领和头人时，并非仅仅因为他们是首领和头人，而是希望通过他们，使其背后的普通民众也能归信伊玛尼。正因如此，宣教（达瓦）的范围涵盖了每一个人。

The Sirah even mentions that when the Messenger 􀁕 used to invite leaders and chiefs, he did not just invite them just because they are chiefs and leaders; rather he used to invite with the aim that those ordinary people behind them would profess Imaan. This is why the da’wah used to include everyone.

另外,也有一些人响应了伊斯兰的召唤,但他们并不是本族的领袖,例如Bilal、'Ammar及其母亲和父亲。Suhayb和Salman也是如此,他们不出身于古莱什的显贵。'Aamir b. Fuhayrah、Umm 'Abees、Zunayrah、an-Nahdiyyah及其女儿,以及Bani Mu`mil的那位婢女,也属于这一类。他们都是被Abu Bakr(愿真主喜悦他)释放的奴隶,这些人都是早期的穆斯林。

Also, there were people who responded to the Islamic da’wah who were not considered leaders of their people; people like Bilal, ‘Ammar and his mother and father. The same goes for Suhayb and Salman, who were not from the leaders of Quraysh. The same applies to ‘Aamir b. Fuhayrah, Umm ‘Abees, Zunayrah, an-Nahdiyyah and her daughter and the slavegirl of Bani Mu`mil. All of them were slaves freed by Abu Bakr (may Allah be pleased with him) and those people were from the early Muslims.

使者ﷺ起初会邀请他感觉到其中有某些善意的人。之后他邀请了所有的人。年轻人和老年人都回应了他。他族人中的平民和贵族也都回应了他。

The Messenger 􀁕 initially used to invite those in whom he sensed some goodness. Later he invited all the people. The young and the old used to respond to him. The commoner and the nobleman from his people also responded.

对da'wah(دعوة)的主题并没有任何限制;它实际上涵盖所有人,并且应当遵循使者的方法来进行,从而使我们取得使者在建立伊斯兰之家(dar al-Islam)方面所取得的成就。 Note: the "􀁕" symbol in the original appears to be a rendering artifact for the Prophet's honorific (ﷺ), so per the rules I've written ﷺ after "the Messenger" as required.

There is no restriction in the subject of the da’wah; it rather includes all the people, and conducted by the method followed by the Messenger 􀁕, so that we achieve what the Messenger 􀁕 achieved in terms of establishing the dar al- Islam.