这就意味着，我们不受非真实（非圣训）文本的约束，因此也没有义务依其行事。他们以此作为自己观点的证据（而实际上这恰恰是反对他们的证据）——即不必效仿先知ﷺ在麦加时的行为，那时他致力于建立哈里发制度。

This means we are not bound by texts that are not authentic. As a consequence, we are not required to act upon it. They think this is an evidence for their opinion (as opposed to it being an evidence against them) of not emulating the actions of the Messenger 􀁕 in Makkah, when he worked to establish the Khilafah.

针对这一观点，我们认为，《圣训传记》（Sirah）是一部由各种记载和事件汇集而成的著作，这些记载和事件需要经过考证和鉴定。

In response to this view we say that the Sirah is a compilation of reports and incidents, which require examination and authentication.

由于这些内容涉及真主的使者ﷺ的行为,它也属于瓦希(启示)的一部分。因此,穆斯林必须关注穆斯塔法ﷺ的圣传(Sirah),正如他们关注古兰经和逊奈一样。他在麦加期间的行为,包括他在那里所采取的举措,最终促成了麦地那伊斯兰之家(Dar al-Islam)的建立,因此这些行为构成了他的圣传(Sirah)在麦加的部分。忽视圣传的人,若有能力考证却未去考证,将因此犯罪;而穆斯林若未鼓励那些有能力考证的人去做,也将因此犯罪。

Since it relates to the actions of the Messenger 􀁕, it is part of the Wahy (revelation). Hence, the Muslims must be concerned with the Sirah of the Mustafah, just as they are concerned with the Qur’an and Sunnah. His Sirah in Makkah constitues the actions he undertook whilst he was there, and which led to the establishment of dar al-Islam in Madinah. Neglecting the Sirah will incur sin on those able to verify it for not doing that, and it will incur sin upon Muslims for not encourageing those who had the ability to verify it.

这实在十分奇怪：提出这种说法的人，恰恰是通常专注于圣训的传述与考证的人。他们提出这一观点，仿佛自己可以免于为确立宗教而努力。他们引述这一观点，以为自己已经掌握了一个重要而确凿的论据。

It is very strange indeed, that those who make such a claim are from the people who usually concern themselves with the reporting and checking of ahadith. They put forward this view as if they are exempt from working to establish the deen. They cite this view, thinking that they have scored an important and conclusive point.

难道那些穆斯林忘记了，他们和其他穆斯林一样，被命令去努力建立伊斯兰国吗？这使得他们有义务去研究、考察和核实先知的传记（Sirah）。如果现实促使他们去核查关于部分沙里亚（Shar'ee）事务的圣训，他们因这项努力而受到感谢，并且他们在这条道路上付出了巨大的努力、花费了大量时间；那么，当他们意识到这一问题与建立宗教（deen）相关时，就更应当投入时间和精力了。

Have those Muslims forgotten that they are commanded, like any other Muslim, to work to estbalish the Islamic State? This makes it obligatory upon them to study, examine and check the Sirah. If the reality has prompted them to check prophetic ahadith regarding partial Shar’ee matters, an effort for which they are thanked; and they have exerted great effort and spent a lot of time in this path; then how much more incumbent is it upon them to spend time and effort once they realised that the issue relates to the estbalishment of the deen?

《سيرة》类书籍并未达到应当弃置其全部记载的地步，同样也未达到其所有叙述都必须采信的地步。

The Sirah books are not at a point where all their reports must be neglected, just as they have not reached the point where all their narrations have to be taken.

史学领域中，撰写《西拉》（先知传记）的作者们所从事的工作，并不像圣训学家（Muhaddithun，圣训汇编者）那样依赖于严格精确的方法。在确立传述人的可信度、所传内容的正确性、过度简略（压缩）以及传述时的审慎态度等方面，他们也没有那样严格。

The field of historiography in which the Sirah writers worked did not depend on the strict accuracy of the methods of the Muhaddithun (compilers of ahadith). Nor were they as strict with regards to establishing the trustworthiness of narrators and transmitters, the correctness of what they transmitted, excessive brevity (contraction) and reluctance in transmission.

这使得圣训学者或从事考证的人视那些撰写先知传记（Sirah）的作者为疏于审查。事实上，圣训学问要求的是：圣训学家们对自身以及对所传圣训的传述链所作的审查与考究。

This made the scholars of hadith or those involved in verification look at the Sirah writers as complacent. The truth is that the science of hadith requires what the Muhaddithun and scholars of ahadith have investigated in themselves and in their transmissions.

研究先知传记（Sirah）的学问，在其中一个方面必然要求如此，这一方面与先知ﷺ及其同伴的生平相关。至于另一方面，即与先知ﷺ及其同伴无关的部分，那么对这些内容采取宽松的态度，并不会损害这门学问。事件繁多，岁月飞逝，若传记作者或史学家想依照圣训学者（Muhaddithun）的方法，便无法涵盖所有事件。因此，先知ﷺ的生平是穆斯林最应当关注的重要事项之一，因为其中包含了关于先知ﷺ的言论、行为、默许以及品德的记载。这些内容都与《古兰经》一样，属于立法的组成部分。先知传记是立法的构成要素之一，这也是它被视为圣训一部分的原因。凡是从先知ﷺ那里经过确凿传述的内容，都被视为沙里亚的律例，因为它出自圣行（Sunnah）。更何况，安拉（SWT）已命令穆斯林遵循使者ﷺ。祂（SWT）说：“你们在安拉的使者〔穆罕默德ﷺ〕身上，确有优美的榜样。”〔《古兰经》33:21〕因此，重视并研习先知传记，本身就是一件符合沙里亚的事情。

The science of Sirah demands this in one of its aspects, which relates to the biography of the Messenger 􀁕 and his companions. As for the other aspect, which does not relate to the Messenger 􀁕 and his companions, then the leniency does not impair this knowledge. The incidents are many and numerous and the days pass quickly, the Sirah writer or historiographer is not able to encompass all the incidents if he wishes to rely on the method of the Muhaddithun. Hence, the biography of the Messenger 􀁕 is one of the most important things the Muslims should be concerned with, because it containes the reports about the Messenger 􀁕 regarding his statements, actions, consent and attributes. All of these things are part of the legislation just like the Qur’an. The Prophetic Sirah is one of the constituents of legislation; that is why it is considered part of the hadith. Whatever has been authentically narrated from the Prophet 􀁕 is considered a Shar’ee rule because it is from the Sunnah. Not to mention that following the Messenger 􀁕 has been commanded by Allah 􀀬. He 􀀬 said; “Indeed in the Messenger of Allah [Muhammad 􀁕] you have a good example to follow.” [TMQ 33:21]. Thus, to give attention and pursue the Sirah is a Shar’ee matter.

早期传承《先知传记》（Sirah）的方法依赖于叙述传闻。历史学家开始以口头方式传述它。

The methodology of transmitting the Sirah in the early days used to rely on the narration of reports. The historians began to transmit it verbally.

第一代人亲眼见证了使者的行为并听闻其事迹,于是开始将这些事迹讲述给他人。紧随其后的一代从第一代人那里传承下来。他们中有些人将这些内容杂乱地记录成文,正如今天我们在圣训典籍中所见到的那样。到了第二世纪,我们看到一些学者开始汇编传记类的记载并将其整理成书,他们像圣训的传述那样,写明传述者的名字以及他所转述的来源之人,完全遵循圣训传述的方式。因此,圣训学者和审查传述链(伊斯纳德)的人,能够通过了解传述者和传述链,辨别出可以接受、真实可靠的先知传记记载与虚弱、应当弃用的记载。这正是引用先知传记中真实可信之内容时所依据的原则。这并非是要确立一门新学科,而是要求我们寻求使者的言行中的准确与正确之处。然而,也有一些关切此事的人审查过先知传记。那些效法使者ﷺ的榜样、致力于建立宗教的团体或群体,必须审查他们作为行动依据所引用的文本。

The first generation, which witnessed the actions of the Messenger 􀁕 and heard about them, began to narrate them to others. The generation that came after transmitted it from the first generation. Some of them put them in writing in a miscellaneous manner as we can see in the books of ahadith even today. By the advent of the second century we saw some scholars beginning to compile the biographical reports and put them together, and they wrote this down by mentioning the name of the transmitter and the person from whom he transmitted the report, exactly as it was done in the narration of the hadith. Hence, the scholars of hadith and those who scrutinise the isnaad (chain of transmission) were able to know the acceptable and authentic Sirah reports from the ones which were weak and rejected, by knowing the narrators and the chain of transmission. This is what is relied upon when citing something from the Sirah when it is authentic. The issue is not one of establishing a new discipline; rather it requires seeking the accuracy and correctness in the statements and actions of the Messenger 􀁕. However, there are some concerned people who checked the Sirah. The group or party that emulates the example of the Messenger 􀁕 in establishing the deen must check the texts that it relies on as evidence for its action.

此外,尽管《圣训》相关的典籍存在分歧,但《传记》类典籍在da'wah(宣教)的各个阶段和行动上,彼此是一致的(正如圣训典籍一样,也正如高贵的《古兰经》所指示的)。高贵的《古兰经》阐明了宣教的许多细节,其程度足以清楚地说明所流传的相关记载是正确的。《古兰经》提到了许多能够阐明所应遵循之事的内容,而且表述准确。

Furthermore, the books of Sirah, despite their disagreements, agree together (just like the books of hadith and as the Noble Qur’an has indicated) on the stages and actions of the da’wah. The Noble Qur’an has clarified many of the details of the da’wah, in a manner that is sufficient to throw a clear light on the correctness of what has been transmitted about it. The Noble Qur’an has mentioned many things that clarify what is required, and in an accurate manner.

例如，使者ﷺ着手抨击错误的信条，反对偶像崇拜、无神论、犹太教、拜火教徒和萨比教徒。

For example, the Messenger 􀁕 embarked upon attacking the false creeds and opposing the idols, atheism, Judaism, Magians and the Sabians.

《古兰经》在许多节经文中表明了这一点。使者ﷺ抨击了习俗和传统，他抨击了活埋女婴、放任让其自由觅食的骆驼（萨伊巴）、为动物双胞胎献祭偶像，以及用箭占卜的行为。使者ﷺ反对统治者，点名道姓并描述他们的特征，揭露他们针对宣教工作的阴谋。该团体必须遵循所有这些做法。其遵循的应是行为的根本及其总体含义，而非其细节、手段和形式。因此，该团体将反对错误的思想和不正确的观念，抨击在现实中偏离伊斯兰的习俗和传统。它将站起来反对统治者，揭露他们的阴谋，阐明伊斯兰的思想和律法，并号召乌玛采纳这些，与之共同努力，在生活中建立伊斯兰。

The Qur’an has indicated this in many ayaat. The Messenger 􀁕 attacked the customs and traditions when he attacked the live burial of girls, a she-camel let loose for free pasture (waseelah), idol sacrifices for twin births in animals, and divining with arrows. He 􀁕 opposed the rulers and he mentioned them by name and description, and exposed their plots against the da’wah. The group must adhere to all of these things. Its adherence will be to the origin of the action and its general meaning, and not according to its details, means and forms. Thus, the group will oppose the erroneous thoughts, incorrect concepts and attack the customs and traditions that deviate from Islam in their reality. It will stand up against the rulers, expose their conspiracies, clarify the thoughts and rules of Islam and call the Ummah to adopt them and work together with it to establish it in their life.

使者ﷺ面对这一切时,手无寸铁、毫无防备,却不偏袒任何一方,不迁就他人的意愿,也不接受任何妥协。他拒绝了所有利诱与威胁,忍耐坚守,不偏离其主的命令。《古兰经》已经告诉我们这一点,因此这对于团体在工作中的行动是一种指引。

The Messenger 􀁕 faced all of this unarmed and defenceless without taking sides (with any), compliance (with others’ wishes) or accepting any compromise. He refused all the offers of attraction or threat, and remained patient without deviating from the order of his Lord. The Qur’an has informed us of this, so this is a guidance for the group during its work.

真主向使者下达命令的启示：“所以你要宣布你所奉命宣布的”，表明在这节经文降示之前，公开宣扬教义的问题并不存在，而是秘密和隐蔽的，这正是公开宣扬之前的阶段。

The revelation of Allah’s 􀀬 order to the Messenger 􀁕; “So proclaim what you are commanded with” indicates that before the ayah was revealed, the issue of the public proclaiming of the da’wah did not exist, rather it was secret and hidden, which is the stage before the public proclamation.

而祂的话“以便你警告城市之母及其周围的人”[TMQ 6:92]，是要求将宣教扩展到麦加之外的命令。《古兰经》中提到的迁士（Muhajireen）和辅士（Ansar），是迁徙（Hijrah）与援助（Nusrah）存在的证据。

And His 􀀬 saying; “So that you may warn the mother of towns and what surrounds it” [TMQ 6:92], is a command of extending the da’wah outside of Makkah. The Qur’an’s mention of the Muhajireen and the Ansar is a proof for the existence of Hijrah and Nusrah.

因此,《古兰经》是首要的指引。圣训典籍中充满了穆斯林在麦加时期的各种记载。

Therefore, the Qur’an is the first guide. The books of hadith are overflowing with the reports of the Muslims during the Makkan period.

布哈里在"先知ﷺ及其门徒在麦加遭受多神教徒的对待"这一标题下,引用了哈巴卜·本·艾尔-阿拉特的圣训。当时哈巴卜前来恳求使者ﷺ为穆斯林向安拉祈求胜利。他还提到了使者ﷺ对古莱details首领的祈祷诅咒。此外,他还提到先知ﷺ前往塔伊夫时,所遭受的族人的严重虐待。 在其他圣训集中,我们也能找到同样的记载。因此,我们面对的并非一项没有经文依据便必须执行的命令。

Bukhari, for example, mentioned under the heading; “How the Prophet 􀁕 and his companions were treated by the Mushriks in Makkah.” He cites the hadith of Khabbab b. al-Arat when he came pleading to the Messenger 􀁕 to pray to Allah 􀀬 to give the Muslims the victory. He also mentions the Messenger’s 􀁕 du’a against the chiefs of Quraysh. He also mentions the severe mal-treatment he 􀁕 received from his people when he went up to Taa’if.We find the same things narrated in the other books of hadith. Therefore, we do not stand before an order that we have to perform without having its texts.

值得在此提及的是，撰写先知传记（Sirah）的学者本身是可靠且值得信赖的，其他学者也为此作过证明。

It is worth mentioning here that the Sirah writers were themselves reliable and trustworthy, which other scholars have testified to.

- 伊本·易司哈格（公元705—770年，即伊历85—152年）著有一部名为《al-Maghazi》（《军事远征》）的著作。 - 祖赫里说他："谁想要了解Maghazi（军事远征），就应当参考伊本·易司哈格。" - 沙斐仪说他："谁想要成为精通Maghazi的专家，他就完全依赖穆罕默德·本·伊斯哈格。" - 布哈里也在他的《历史》（Tareekh）中提到了他。

- Ibn Ishaaq (85-152 AH) wrote a book called, “al-Maghazi” (the military expeditions). Az-Zuhri said about him; “Whosoever wishes to learn about the Maghazi (military expeditions), let him refer to Ibn Ishaaq.” Shafi’i said about him: “Whosoever wishes to be an expert in the maghazi, he is totally dependent on Muhammad b. Ishaq.” Bukhari also mentioned him in his Tareekh.

伊本·赛阿德（公元前后168–230年，即伊历）及其著作《塔巴卡特》（《世代志》）。 Wait, that's incorrect: the dates should be AH (Hijri) only. Corrected: 伊本·赛阿德（168–230 伊历年）及其著作《塔巴卡特》（《世代志》）。

- Ibn Sa’d (168- 230 AH) and his book, “at-Tabaqaat” (the generations).

Al-Khateeb al-Baghdadi said of him: “Muhammad b. Sa’d for us is one of the people of trust, and his hadith indicates his truthfulness for he examines most of his narrations.” Ibn Khillikaan said: “He was honest and trustworthy.” Ibn Hajar said about him: “He was one of the great, reliable huffaz (people who had memorised ahadith) and critics.” - At-Tabari (224-310 AH) he has a book entitled, “History of the Messengers and Kings” (tareekh ar-rasool wal-mulook) in which he followed the methodology of isnaad (chains of narration). Al-Khateeb al- Baghdaadi said about him, “He was knowledgeable about the Sunan (ie hadith), their lines of transmission, the sound hadith from the spurious, the history of people and their news.” For the majority of hadith, he wrote the Tareekh according to the methodology of the Muhaditheen. Translation: Al-Khateeb al-Baghdadi 谈到他时说:“穆罕默德·本·萨阿德在我们看来是可信之人之一,他的圣训表明了他的诚实,因为他考证了他的大部分传述。”伊本·赫里坎说:“他诚实可靠。”伊本·哈哲尔谈到他时说:“他是伟大的、可靠的哈菲兹(即能背诵圣训的人)和评论家之一。”——泰伯里(公元224-310年)著有一部名为《使者与列王史》(Tareekh ar-rasool wal-mulook)的书,他在书中遵循了伊斯纳德(传述链)的方法。Al-Khateeb al-Baghdaadi 谈到他时说:“他精通逊奈(即圣训)、传述路线、从伪造的圣训中辨别出的可靠圣训,以及人物历史与故事。”对于大多数圣训,他按照穆哈迪西(圣训学家)的方法撰写了《历史》。

Al-Khateeb al-Baghdadi said of him: “Muhammad b. Sa’d for us is one of the people of trust, and his hadith indicates his truthfulness for he examines most of his narrations.” Ibn Khillikaan said: “He was honest and trustworthy.” Ibn Hajar said about him: “He was one of the great, reliable huffaz (people who had memorised ahadith) and critics.” - At-Tabari (224-310 AH) he has a book entitled, “History of the Messengers and Kings” (tareekh ar-rasool wal-mulook) in which he followed the methodology of isnaad (chains of narration). Al-Khateeb al- Baghdaadi said about him, “He was knowledgeable about the Sunan (ie hadith), their lines of transmission, the sound hadith from the spurious, the history of people and their news.” For the majority of hadith, he wrote the Tareekh according to the methodology of the Muhaditheen.

他编纂了一部圣训集，书名为《Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi ﷺ minal akhbaar》，意为“修正诸传述并详述关于安拉之使者ﷺ已确证的圣训”。伊本·阿萨基尔评论此书说：“这是一部令人惊叹的书，书中论述了安拉之使者ﷺ的每一段可靠圣训。”同样，伊本·凯西尔和宰哈比也被公认为精通圣训学的大学者。

He has compiled a book of hadith entitled; “Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi 􀁕 minal akhbaar” – “Revision of the reports and elaboration of the proven news about the Rasool of Allah 􀁕.” Ibn ‘Asaakir said about it, “It is an amazing book, in which he spoke about every authentic hadith of the Messenger of Allah 􀁕.” - Similary, Ibn Katheer and az-Zahabi are considered to have great expertise regarding hadith.