第一次“阿give盟约”是一件好事，也是一份恩赐。之所以如此，是因为尽管皈依伊斯兰教的人数很少，但穆圣ﷺ的一位同伴穆sa’ab·本·欧迈尔（Mus’ab ibn ‘Umayr）的努力，就足以引导麦地那人改变，并转变该社会中既有的思想与情感。而在麦加，皈依伊斯兰教的人数相对较多，但民众整体上仍与他们疏离，那些群体对伊斯兰没有回应，社会也未受到伊斯兰思想与情感的影响。相反，麦地那的大多数人皈依了伊斯兰教，伊斯兰在麦地那社会的集体心灵中产生了影响，他们的思想与情感发生了根本性的转变。这清楚地表明：当皈依伊斯兰的个人与社会和广大民众保持疏离时，无论这些个人的信仰多么坚定，都不会在社会中产生影响，也不会在大多数人中产生影响。这还表明：如果人们之间既有的关系受到思想与情感的影响，那么无论传递讯息的人数多么少，都能带来所期望的转变与改变。这也证明：当社会坚持不信时，正如麦加社会的情形，它比那些错误观念并不占主导地位的社会更难改变，麦地那社会即是如此，即便这些错误观念确实存在。

The first pledge of al-‘Aqabah was a good thing and a blessing. This was so because despite the small number of those who had embraced Islam, the efforts of one companion of the Messenger of Allah (pbuh), i.e., Mus’ab ibn ‘Umayr were enough to lead them to change Madinah and transform the existing thoughts and emotions within its society, and despite the relatively large number of those who embraced Islam in Makkah, the people at large remained alienated from them, for the groups did not respond to Islam, and society was not affected by the Islamic thoughts and emotions. By contrast, the majority of people in Madinah embraced Islam and Islam made an impact in the collective heart of the Madinan society, and their thoughts and emotions were radically transformed. This clearly demonstrates that when individuals who embrace Islam remain alienated from society and the people at large, an impact within society is not generated, nor within the majority of people no matter how strong the belief of these individuals is. It also demonstrates that if the existing relationships between people were affected by thoughts and emotions they would lead to the desired transformation and change no matter how small the number of the conveyors of the Message are. This also proves that when the society persists in disbelief, as was the case with the Makkan society, it becomes more difficult to transform than a society where such erroneous notions are not dominant, as was the case with the Madinan society, even if such notions were present.

因此,麦地那社会比麦加社会更多地受到伊斯兰的影响。麦地那人早已察觉自己所持思想的虚妄,一直在寻求其他的思想和另一种生活方式。相比之下,麦加社会对其现状感到满足,并急于维持这种状况,尤其是像阿布·莱海卜、阿布·哲赫勒和阿布·苏福延这样的不信道者首领。因此,穆斯阿布·本·欧麦尔只用了很短的时间就见证了对宣教的回应。他不断号召人们归信伊斯兰,并使他们接受其思想和律法的熏陶。他能感受到迅速的回应,见证人们愿意接受伊斯兰,以及他们学习并掌握伊斯兰律法知识的热情,这让他欢欣;他看到穆斯林人数增长、伊斯兰传播开来,这又激励他加倍努力地进行宣教。

. Therefore, the Madinan society was affected by Islam more than the Makkan society. People in Madinah had sensed the falsehood of the thoughts they were carrying and they had been searching for other thoughts and another way of life. By contrast, the Makkan society was satisfied with its state of affairs and anxious to maintain it, especially the heads of disbelief such as Abu Lahab, Abu Jahl and Abu Sufyan. That is why it took Mus’ab ibn ‘Umayr only a short time to witness the response to the Da’wah, he went on calling people to Islam and acculturating them with its thoughts and rules, he would feel the quick response and witness people’s willingness to accept Islam and their enthusiasm to learn and acquire the knowledge of Islam’s rules, and this would make him rejoice; he would witness the number of Muslims grow and Islam spread and this would encourage him to multiply his efforts in the Da’wah. .

当朝圣季节来临时,他返回麦加,向安拉的使者ﷺ汇报。他讲述了麦地那穆斯林的情况和他们日益壮大的力量,讲述了伊斯兰及其迅速传播,描述了麦地那社会的状况,以及那里的人们如何只谈论安拉的使者ﷺ,伊斯兰如何占据了舞台中心。穆萨卜向安拉的使者ﷺ报告了穆斯林的力量以及他们足以震慑敌人的实力,正是这种力量使伊斯兰成为麦地那的主导力量。他还告诉使者ﷺ,有一些穆斯林的信仰更加坚定,他们传递使命、捍卫安拉宗教的决心比以往任何时候都更强,他们将在那一年前往麦加。

When the season of Hajj came, he returned to Makkah and reported back to the Messenger of Allah (pbuh), giving him an account about the Muslims in Madinah and their growing might, and about Islam and its rapid spread, describing the state of the Madinan society and how people there talked only about Allah’s Messenger (pbuh), and how Islam occupied center stage. Mus’ab informed the Messenger of Allah (pbuh) about the strength of the Muslims and their deterrent might, which made Islam the dominant force in Madinah, he also informed him that some Muslims, whose belief had grown stronger and whose determination to carry the Message and defend the Deen of Allah had become greater than ever, would be coming to Makkah that year. .

真主的使者ﷺ对穆斯阿布所带来的消息非常高兴,并开始深入思考这件事,将麦加社会与麦地那社会加以比较。他ﷺ在麦加连续度过了十二年,为传播真主的宗教而呼吁,竭尽全力,投入所有时间,抓住每一个机会,并在此过程中忍受了各种艰难、苦难与压迫。尽管如此,麦加社会依然一如既往地顽固,伊斯兰的宣教始终无法突破,原因在于麦加人冷酷麻木的心肠和残忍无情的情感,他们固执的头脑不肯摆脱过去的束缚。麦加社会十分严酷,对宣教缺乏开放的态度,这是因为其民众心中根深蒂固的偶像崇拜和多神信仰,麦加本就是以物配主(Shirk)的主要中心。 而麦地那的情况则不同。哈兹拉季部落的一群人皈依伊斯兰后不到一年,便发生了第一次阿格白誓约,随后次年穆斯阿布·本·欧麦尔的努力又到来了,这足以在麦地那营造出一种伊斯兰的氛围,并为人们以惊人的速度皈依伊斯兰铺平了道路。真主的讯息在麦加,只限于那些已经皈依伊斯兰的人,他们遭受古莱氏人的迫害与压迫;而在麦地那,伊斯兰却迅速传播开来,那里的穆斯林无需忍受犹太人和不信者的迫害。这只会帮助伊斯兰在人们心中深深扎根,并为穆斯林铺平道路。

The Messenger of Allah (pbuh) was very pleased with the news brought by Mus’ab and began thinking long and hard about this matter and comparing the Makkan society with that of Madinah. He (pbuh) had spent twelve consecutive years in Makkah calling for the Deen of Allah, exhausting all his efforts, devoting all his time and seizing every single opportunity, enduring in the process all types of hardship, suffering and oppression, and despite all that, society in Makkah remained as stubborn as ever and the Da’wah never managed to break through, due to the remorseless and frigid hearts and ruthless feelings of the Makkan people whose adamant minds would not break away from the past. The Makkan society was harsh and its openness to the Da’wah was absent due to the deeply rooted idolatrous polytheism within the hearts of its people, for Makkah was the main center of Shirk. In Madinah, things were different, hardly one year had elapsed since a group of the Khazraj embraced Islam, and the first pledge of al-‘Aqabah took place, then came the efforts of Mus’ab ibn ‘Umayr the year after, and this was enough to generate an Islamic atmosphere in Madinah and to pave the way for people to embrace Islam at an astonishing rate. The Message of Allah in Makkah had stopped with those who had embraced Islam, with the persecution and oppression inflicted upon them by the Quraysh, but in Madinah, on the other hand, Islam had spread rapidly, with the Muslims there not having to suffer the persecution by the Jews and the disbelievers, and this could only help Islam to become deeply rooted in people’s hearts and to pave the way for the Muslims. .

因此,安拉的使者ﷺ明白,麦地那将成为光源,伊斯兰的信仰(’Aqeedah)与制度将从那里照耀出来。于是他ﷺ考虑迁往麦地那,并让他的圣门弟子们去与那里的兄弟们会合,以寻得庇护与安全,摆脱古莱什人加在他们身上的迫害与折磨。这样,他们便能专心致力于宣教(Da'wah),并迈向其实践阶段,即实施伊斯兰教,并借助伊斯兰国的力量与权威传递其信息。这便是迁徙的唯一原因。

Therefore, it became clear to the Messenger of Allah (pbuh) that Madinah would become the source of light from which Islam’s ‘Aqeedah and system would shine. He (pbuh), therefore, thought about emigrating to Madinah and to let his Sahabah join their brothers there, to find a sanctuary and safety and rid themselves from the persecution and torture which the Quraysh had been inflicting upon them. This would allow them to concentrate on the Da’wah and move towards its practical phase, which is the implementation of Islam and the carrying of its Message with the might and authority of the Islamic State. This was the only reason for the emigration. .

值得一提的是,先知穆罕默德ﷺ从未因为伊斯兰宣教(Da'wah)所遇到的障碍而想要离开麦加,而是始终坚定、坚韧不拔,并努力克服这些障碍。他ﷺ在麦加坚持了十年,始终将心思专注于宣教。他ﷺ和他的追随者为了宣教,承受了各种恐惧与迫害。古莱氏人的虐待与抵制从未削弱他ﷺ的意志与决心;相反,他对主所降示的使命的信念,使他达到了新的高度,而对安拉相助的确信,更使他愈加坚定、坚决。然而,经过那些尝试之后,他ﷺ认识到麦加社会是多么顽固、冥顽不化,人们是多么目光短浅、冷酷而迷失。这意味着成功的机会渺茫,在那里继续宣教可能是徒劳无功的,因此有必要离开这样的社会,另寻他处。于是他ﷺ考虑从麦加迁徙出去,而这才是他考虑迁往麦地那的唯一原因,而非因为艰难或迫害。

It is worth mentioning that the Messenger of Allah (pbuh) had never thought about emigrating from Makkah simply because of the obstacles the Da’wah was facing, without remaining steadfast and persevering, and without attempting to overcome those obstacles. He (pbuh) persevered for ten years in Makkah, always focusing his thoughts on the Da’wah. He and his followers endured all types of horror and persecution in the way of the Da’wah. The illtreatment and the resistance by the Quraysh never weakened his resolve and determination, on the contrary, his belief in the Message which he brought from his Lord took him to new heights, and the certainty of Allah’s help made him even more steadfast and resolute. Nevertheless, he (pbuh) realized after those attempts how hard and stubborn the Makkan society was, how shallow minded people were and how ruthless and misguided they were. This meant that the chances of success were slim, and that pursuing the Da’wah there could be a wasted effort, thus it became necessary to move away from such a society and look for another one. He therefore thought about emigrating from Makkah, and that was the only reason for thinking about moving to Madinah, not the hardship nor the persecution. .

诚然,安拉的使者(愿主赐福他并使他平安)曾命令他的圣门弟子迁往阿比西尼亚,以躲避迫害。若信士因其宗教而遭受迫害,那么离开遭受苦难之地是被允许的。虽然忍受折磨能增强一个人的信仰,压迫能增加一个人的忠诚,磨难能磨砺一个人的意志,但信仰促使信士轻视一切艰难,并舍弃财富、荣誉、内心的安宁,乃至生命。尽管对安拉(SWT)的信仰使信士甘愿为祂的道路献出生命,然而持续不断的侵害和无休止的牺牲,终会使信士精疲力竭。这是因为他的精力将被用于抵御和对抗加在他身上的伤害,而不是用于投入宣教,也不是用于拓展视野、深入思考其信仰的真实性。正因如此,穆斯林在苦难笼罩之地别无选择,只能迁徙离开。他们迁往阿比西尼亚时便是如此。

Indeed the Messenger of Allah (pbuh) had ordered his Sahabah to emigrate to Abyssinia to escape persecution as it is allowed for the believers to move away from places of affliction if they were persecuted because of their Deen, although enduring the torture enhances one’s Iman, and the oppression increases one’s faithfulness and resistance sharpens one’s determination. Iman pushes believers to belittle all hardships and sacrifice wealth, honor, peace of mind and even their lives. And although belief in Allah (swt) makes the believer ready to give his life willingly in His way, unabated aggression and the continuity of sacrifice would cause the believer to become exhausted. This is so, because his efforts would be diverted towards persevering against and resisting the harm inflicted upon him, rather than towards mobilizing his efforts in the Da’wah and broadening his horizons by being allowed to think deeply about the truthfulness of his belief. It was for this reason that the Muslims had no other alternative but to emigrate away from the places where affliction reigned. This was the case when they emigrated to Abyssinia. .

然而,他们后来迁往麦地那的原因则另有不同。他们希望带着自己的使命迁移,并将其在一个社会、即他们的新社会中付诸实践,然后将其传播到全世界。正是在这一背景下,先知ﷺ才考虑命令他的圣门弟子迁往麦地那。但在决定亲自前往之前,他必须先会见来自那里的朝觐者,并与他们中的穆斯林商议,以评估他们保卫宣教(Da'wah)的准备程度,并看看他们为伊斯兰而牺牲自己的意愿有多强。他ﷺ必须确保他们已准备好向他宣誓作战,这一作战的誓约将构成伊斯兰国的基石。

However, their later emigration to Madinah was prompted by different reasons. They wanted to move with their Message and bring it to life by implementing it in a society, their new society, and then spread it worldwide. It is only in this context that the Messenger of Allah (pbuh) contemplated ordering his Sahabah to emigrate to Madinah. But before deciding to join them there, he had to first meet the pilgrims coming from that location and confer with the Muslims among them, in order to assess their readiness to protect the Da’wah and to see how far they were prepared to sacrifice themselves in the way of Islam. He (pbuh) had to make sure that they were prepared to give him the pledge of war, a pledge of fighting that would form the cornerstone of the Islamic State. .

于是,使者ﷺ等待着朝觐者的到来。这是圣训降示的第十二年,即公元622年。朝觐者人数众多,其中有75位穆斯林(73名男子和2名女子)。两位女子中,一位是来自拜尼·马齐尼·伊本·纳贾尔部族的努赛白·宾特·卡尔卜,又称乌姆·阿玛拉;另一位是来自拜尼·赛莱迈部族的阿斯玛·宾特·阿慕尔·伊本·阿迪,也被称为乌姆·马尼厄。

Thus the Messenger of Allah (pbuh) waited for the pilgrims. This was the twelfth year of the Message, in 622 CE. The pilgrims were many, among whom were 75 Muslims (73 men and 2 women). One of the women was Nusaybah bint Ka’ab Umm ‘Amarah from Banu Mazin ibn al-Najjar and the other was Asma’ bint ‘Amr ibn ‘Adi from Banu Salamah, known also as Umm Mani’. .

先知(愿主赐他平安)秘密会见了前来朝觐的穆斯林,与他们谈论第二次宣誓之事。这次宣誓不再仅仅关乎传播教义和在迫害面前坚守,而是远远超出于此的誓约,意味着深远的后果。这一誓约要求组建一支能够保卫穆斯林的力量,并形成核心,作为奠定国家基础的基石,这一国家须具备保护自身的能力,以清除一切阻碍使命及其实施的物质障碍。

The Messenger of Allah (pbuh) met the Muslim pilgrims secretly and talked to them about a second pledge, which would not be concerned with simply carrying the Da’wah and persevering against aggression. It would be a pledge which would go well beyond that, a pledge with far reaching consequences. It was to be a pledge that would entail forming a force capable of defending the Muslims and forming the nucleus that would serve as the cornerstone upon which to build the foundations of a state with the power to protect it, a power that would remove all material obstacles which stood in the way of the Message and its implementation. .

使者ﷺ与他们谈到盟约,并察觉到他们已准备好。他们随即answer同意在Tashreeq日期间于al-‘Aqabah与他会面。他ﷺ对他们说:“不要叫醒任何人,也不要等待任何缺席的人。”夜过了三分之一时,他们悄悄地前往与使者ﷺ在al-‘Aqabah的约定之地,两位妇女也与他们同行。他们等候安拉的使者ﷺ,直到他与他的叔叔al-‘Abbas一同到来。当时al-‘Abbas还是一个不信者,但他想为他的侄子提供一份坚实的保证。他首先发言,说道:“Khazraj的人们啊!你们知道穆罕默德在我们之中的地位。我们已经保护他,免受那些与我们持有相同看法的本族人的侵害。他在他的族人中享有尊荣与安全,但他决定转向你们并与你们同在;所以,如果你们认为自己能够忠于你们对他的承诺,并保护他免受敌人的侵害,那么就承担你们所承诺的责任。但如果你们认为,在他与你们一同出走之后,你们会背叛并抛弃他,那么现在就放弃他吧。”他们回答说:“我们已听到你所说的。现在请你讲吧,安拉的使者啊,为你自己和你的主选择你所愿意的。”安拉的使者ﷺ诵读了《古兰经》之后讲话,赞美伊斯兰,并说:“我请求你们效忠,条件是你们像保护你们的妇女和孩子一样保护我。”al-Bara’握住他的手以立誓效忠,并说:“安拉的使者啊,我们向您效忠。我们以安拉起誓,我们是善战之人,拥有代代相传的武器。”

The Messenger of Allah (pbuh) talked to them about the pledge and felt their readiness, and they in turn agreed to meet him at al-‘Aqabah during the days of Tashreeq. He (pbuh) said to them, “Do not wake anyone, nor wait for anyone who is absent.” When a third of the night had passed they went secretly to their appointment with the Messenger of Allah (pbuh) at al-‘Aqabah, the two women were also with them. They waited for Allah’s Messenger (pbuh) until he came with his uncle al-‘Abbas, who was at that time a disbeliever, albeit he wanted to give his nephew a firm guarantee. He was the first to speak and said, “O people of Khazraj! You know what position Muhammad holds among us. We have protected him from our own people who think as we do about him. He lives in honor and safety among his people, but he decided to turn to you and join you; so if you think you can be faithful to what you have promised him and protect him from his opponents, then assume the burden you have undertaken. But if you think that you will betray and abandon him after he has gone out with you, then leave him now.” They replied, “We have heard what you say. Now you speak, O Messenger of Allah, and choose for yourself and your Lord what you wish.” The Messenger of Allah (pbuh) spoke after reciting the Qur’an and commended Islam and said, “I invite your allegiance on the basis that you protect me as you would your women and children.” Al-Bara’ took his hand to give the pledge and said, “We give our allegiance O Messenger of Allah, by Allah we are men of war possessing arms which have been passed on from father to son”. .

当巴拉æ£åœ¨è®²è¯æ—¶ï¼Œé˜¿å¸ƒÂ·å“ˆç´¢å§†Â·ä¼Šæœ¬Â·æ³°ç­ƒå°”打断他说：“安拉的使者啊ï¼æˆ‘们与其他人（å³çŠ¹å¤ªäººï¼‰æœ‰æ‰€è”系，如果我们断ç»è¿™äº›è”ç³»ï¼Œç­‰æˆ‘ä»¬è¿™æ ·åšäº†ï¼Œè€Œå®‰æ‹‰ä½¿ä½ èŽ·å¾—èƒœåˆ©ï¼Œä½ ä¼šä¸ä¼šå›žåˆ°ä½ 的故乡，离开我们呢？â€å®‰æ‹‰çš„使者（愿安拉èµç¦å¹¶æ•‘赎他）微笑ç€è¯´ï¼šâ€œä¸ä¼šã€‚ä½ ä»¬çš„è¡€å°±æ˜¯æˆ‘çš„è¡€ï¼Œä½ ä»¬æ‰€ç¥žåœ£çš„å°±æ˜¯æˆ‘æ‰€ç¥žåœ£çš„ï¼›æˆ‘å±žäºŽä½ ä»¬ï¼Œä½ ä»¬ä¹Ÿå±žäºŽæˆ‘ã€‚æˆ‘å°†ä¸Žä¸Žä½ ä»¬ä¸ºæ•Œçš„äººä½œæˆ˜ï¼Œä¸Žå’Œä½ ä»¬è®²å’Œçš„äººè®²å’Œã€‚â€ é˜¿å·´æ–¯Â·ä¼Šæœ¬Â·ä¹Œå·´è¾¾æ‰“æ–­ä»–è¯´ï¼šâ€œå“ˆè¾›å…‹äººå•Šï¼ä½ 们å¯çŸ¥é“ä½ ä»¬å°†è‡ªå·±ç½®äºŽä»€ä¹ˆæ ·çš„å¢ƒåœ°ï¼Ÿä½ ä»¬ä¸ºè¿™ä¸ªäººçš„æ”¯æŒæ‰¿è¯ºï¼Œæ„味ç€è¦ä¸Žæ‰€æœ‰äººä½œæˆ˜ã€‚å¦‚æžœä½ ä»¬è®¤ä¸ºï¼Œå€˜è‹¥ä½ ä»¬å¤±åŽ»è´¢äº§ã€è´µæ—员被æ€ï¼Œä½ ä»¬å°±ä¼šæ”¾å¼ƒä»–ï¼Œé‚£å°±çŽ°åœ¨å°±è¿™æ ·åšå§ï¼Œå› 为以安拉å‘èª“ï¼Œå¦‚æžœä½ ä»¬ä»¥åŽæ‰è¿™æ ·åšï¼Œä¼šä¸ºä½ 们带æ¥ä»Šç”Ÿä¸ŽåŽä¸–çš„ç¾žè¾±ã€‚ä½†å¦‚æžœä½ ä»¬è®¤ä¸ºï¼Œå³ä¾¿å¤±åŽ»è´¢äº§ã€è´µæ—员被æ€ï¼Œä½ ä»¬ä¹Ÿä¼šå¿ äºŽæ‰€ç«‹çš„èª“çº¦ï¼Œé‚£å°±æŽ¥å—ä»–å§ï¼Œå› 为以安拉å‘èª“ï¼Œè¿™å°†ä¸ºä½ ä»¬å¸¦æ¥ä»Šç”Ÿä¸ŽåŽä¸–çš„ç¦åˆ©ã€‚†他们说他们将在这些æ¡ä»¶ä¸‹æŽ¥å—安拉的使者（愿安拉èµç¦å¹¶æ•‘赎他），然åŽé—®é“ï¼šâ€œå®‰æ‹‰çš„ä½¿è€…å•Šï¼Œæˆ‘ä»¬ä»¥å¿ è¯šè€Œè¨€ï¼Œèƒ½å¾—åˆ°ä»€ä¹ˆå›žæŠ¥å‘¢ï¼Ÿâ€å®‰æ‹‰çš„使者（愿安拉èµç¦å¹¶æ•‘赎他）笃定地回答：“ä¹å›­ã€‚â€

While al-Bara’ was speaking Abu al-Haytham ibn al-Tayhan interrupted him and said, “O Messenger 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 Messenger of Allah (pbuh) smiled and said, “No, your blood is my blood, and what is sacred to you is sacred to me; I am of you and you are of me; I will fight against those who fight against you, and be at peace with those at peace with you.” Al-‘Abbas ibn ‘Ubadah interrupted and said, “O people of Khazraj! Do you realize to what you are committing yourselves in pledging your support for this man? It means fighting all and sundry. If you think that if you lose your property, and your nobles are killed you will give him up, then do so now, for by Allah it would bring you shame in this world and the next if you did so later. But if you think that you will be loyal to your undertaking even if you lose your possessions and your nobles are killed, then take him, for by Allah it will profit you in this world and the Hereafter.” They said that they would accept the Messenger of Allah (pbuh) on these conditions and then inquired, “What is in it for us, O Messenger of Allah, in return for our loyalty?” Allah’s Messenger (pbuh) replied confidently, “Jannah.”. .

他们伸出手来,先知ﷺ也伸出手,他们便立誓说:"我们发誓,无论顺境逆境、安适困苦,都愿服从;任何时候都说实话;为主道而行,不畏任何人的责难。"他们宣誓之后,安拉的使者ﷺ说:"给我找十二位负责本族事务的领袖来。"他们选出了九人来自赫兹勒季族,三人来自奥斯族。于是安拉的使者ﷺ对这些领袖(Nuqaba)说:"你们要像尔撒·本·麦尔彦的门徒对他负责那样,为你们的族人负责,而我则为我的族人负责。"他们回到自己的床铺,随后回到商队那里,然后返回了麦地那。

They stretched their hands forth, and he (pbuh) stretched his hand and they pledged their word by saying, “We pledge ourselves to obey in well and woe, in ease and hardship, and, speak the truth at all times, and that in Allah’s service we would fear the censure of none.” After they gave the pledge Allah’s Messenger (pbuh) said, “Bring me twelve leaders who have charge of their people’s affairs.” They produced nine from al-Khazraj and three from al-Aws. So the Messenger of Allah (pbuh) said to these Nuqaba (leaders), “You are the guardians of your people just as the disciples of ‘Isa, son of Maryam, were responsible to him while I am responsible for my people.” They went back to their beds and then back to their caravan and returned to Madinah.

之后,安拉的使者(愿主福安之)命令麦加的穆斯林分批迁往麦地那,于是他们开始迁徙,有的单独出走,有的则结伴而行。此时古莱氏人已听说了宣誓之事,便设法阻止穆斯林迁徙。他们甚至拆散夫妻,以阻止迁徙,但穆斯林仍不断离开麦加前往麦地那,而安拉的使者ﷺ则留在麦加,没有向任何人表明自己是否会离开。然而,也有迹象表明他ﷺ同样会离开。艾布·伯克尔不断请求安拉的使者ﷺ允许他迁徙,直到他回答说:“不要急,或许安拉会为你赐予一位同伴。”艾布·伯克尔由此知道安拉的使者ﷺ想要迁徙。 古莱氏人非常担心安拉的使者ﷺ迁徙所带来的后果,尤其是麦地那的穆斯林人数众多,且占据了上风。显然,穆斯林从麦加迁往那里,将加强他们在那里的地位。古莱氏人意识到,对他们而言更为严重的潜在威胁是安拉的使者ﷺ。如果他ﷺ与穆斯林会合,凭借他们所拥有的力量,这可能意味着他们的末日。因此,他们反复深思如何阻止安拉的使者ﷺ迁往麦地那的问题。古莱氏人开始担心,一旦穆斯林成为令人不可小觑的力量,他们会来为安拉的使者ﷺ报仇,并保护他ﷺ,假如他ﷺ决定留在麦加。面对这样的两难处境,他们最终决定设法杀害他ﷺ,以阻止他ﷺ与麦地那的穆斯林会合,并为避免将来与麦地那人、伊斯兰和穆罕默德ﷺ发生一切冲突。

. Afterwards, the Messenger of Allah (pbuh) ordered the Muslims in Makkah to emigrate to Madinah in small parties, and so they began to migrate either individually or sometimes in small groups. The Quraysh by then had heard of the pledge and they attempted to prevent the Muslims from emigrating. They came between husband and wife in order to stop the migration, but the Muslims continued to leave Makkah for Madinah, while Allah’s Messenger (pbuh) stayed behind without indicating to anyone whether he would leave or not. There were signs, however, that he (pbuh) too would leave. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate until he answered, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr knew then that Allah’s Messenger (pbuh) wanted to emigrate. The Quraysh were very concerned about the implications of the emigration of Allah’s Messenger (pbuh), especially now that the Muslims in Madinah were many and enjoyed the upper hand. Evidently, their position there would be strengthened by the emigration of the Muslims from Makkah. The Quraysh realized that another even more serious potential threat to them was Allah’s Messenger (pbuh). Should he (pbuh) join them there, and with the power that they possessed, it could mean the end of them. They, therefore, thought long and hard about the issue of preventing Allah’s Messenger (pbuh) from migrating to Madinah. The Quraysh began to fear that once the Muslims had become a force to be reckoned with they would come after them and defend Allah’s Messenger (pbuh), should he decide to stay in Makkah. With such a dilemma confronting them. They finally decided to resort to killing him (pbuh), so as to prevent him from joining the Muslims in Madinah and in order to avoid all future clashes with the people of Madinah, Islam and Muhammad (pbuh). .

据《穆圣传》所载，在‘Aisha和Abu Umamah ibn Sahm的记述中，当在‘Aqabah聚会的七十三位男子离开安拉的使者ﷺ、给予他庇护并承诺支持之后，穆斯林在麦加因想要迁离而遭受的考验和磨难加剧了。古莱氏人骚扰并伤害他们，他们便向安拉的使者ﷺ诉苦，使者ﷺ回答道：“我已被指示看到你们将要迁往的家园。”

It has been reported in the books of Seerah that in the narration of ‘Aisha and Abu Umamah ibn Sahm, that when the seventy-three men present at al- ‘Aqabah left the Messenger of Allah (pbuh), having given him the protection and pledging their support, the trials and tribulations of the Muslims in Makkah increased for wanting to leave. The Quraysh harassed them and harmed them, and they complained to Allah’s Messenger (pbuh) who replied, “I have been shown the homeland to which you will emigrate.”. .

过了几天,他ﷺ面带喜色地出来,说:"我得到通知,你们可以迁往亚斯里布(麦地那),谁想去就可以去。"于是他们开始准备离开这座城市。随后,他们分成小组,秘密地离开,而使者ﷺ仍留在麦加,等待安拉允许他迁徙。艾布·伯克尔不断请求安拉的使者ﷺ允许他迁徙,使者ﷺ对他说:"不要急,也许安拉会为你安排一个同伴。"艾布·伯克尔希望他的同伴就是安拉的使者ﷺ本人。

After a few days, he (pbuh) emerged very pleased and said, “I have been told that you can emigrate to Yathrib (Madinah), whoever wants to go there can do so.” So they began their preparations to vacate the city. Then they left secretly in small groups while the Messenger of Allah (pbuh) stayed in Makkah to wait for Allah’s permission to emigrate. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate, he (pbuh) would say to him, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr hoped that his companion would be Allah’s Messenger (pbuh) himself. .

当古莱氏得知圣门弟子迁徙的消息，并察觉安拉的使者（愿主福安之）有决心与他们作战时，他们聚集在议事厅中，经过一番商议后，一致同意杀害他。吉卜利勒来到安拉的使者（ﷺ）身边，嘱咐他不要睡在他平常所睡的床上。那一夜，他（ﷺ）没有睡在自己的床上，也正是在那时，安拉（SWT）允许他迁徙。

When the Quraysh learned of the Sahabah’s emigration, and realized that Allah’s Messenger (pbuh) had the determination to fight them, they assembled in their council chamber and after a little debate agreed to kill him. Jibreel came to the Messenger of Allah (pbuh) and ordered him not to sleep on the bed on which he usually slept. He (pbuh) did not sleep in his bed that night and it was then that Allah (swt) permitted him to emigrate. .

伊斯兰力量在麦地那的存在、民众准备接纳安拉的使者（愿主福安之）、伊斯兰国家的建立，是促使他（愿主福安之）迁徙的唯一原因。任何人如果断定，甚至稍有此念，认为穆罕默德（愿主福安之）是因为害怕古莱什人杀他才离开麦加，那都是完全错误的。他从未稍加考虑古莱什人对他施加的压迫和伤害，并且非常乐意为伊斯兰献出生命。这是事实。他（愿主福安之）迁往麦地那，单纯是为了无私地推行伊斯兰的宣教，并为进一步实现这一目标而必要地建立伊斯兰国家。很明显，古莱什人之所以决定杀他，是因为担心他迁往麦地那后会享有那里的保护和权力，但古莱什人尽管竭力而为，却未能得逞。正如古莱什人所担心的，这次迁徙成为宣教历史上的转折点。它使宣教从邀请人们信仰伊斯兰的阶段，转入建立伊斯兰社会的阶段，即一个以伊斯兰权威统治的国家；这一阶段以证据、论证和说服来邀请人们加入，并以能够保护它免受邪恶和压迫势力侵害的力量作为后盾。

The presence of the forces of Islam in Madinah, the readiness of the people to receive the Messenger of Allah (pbuh), and the establishment of the Islamic State were the only reasons which prompted him (pbuh) to emigrate. It would be completely erroneous for anyone to conclude or even to entertain the slightest thought that Muhammad (pbuh) emigrated from Makkah out of fear that the Quraysh would kill him. He (pbuh) never gave the slightest consideration to the repression and harm that befell him and was more than happy to sacrifice his life in the way of Islam. This is a fact. His (pbuh) emigration to Madinah was simply the selfless pursuit of the Islamic Da’wah and the necessary establishment of the Islamic State to further that objective. It is clear that the Quraysh had come to the decision to kill him for fear of his emigration to Madinah where he (pbuh) would enjoy its protection and power, but the Quraysh, despite their efforts, failed in their bid to dispose of him. The emigration, as the Quraysh feared, proved to be the turning point in the history of the Da’wah. It moved from the phase of inviting people to Islam, to the phase of establishing an Islamic society, a state ruling by Islam’s authority, inviting for it by means of evidence, proof and persuasion and by the force that would protect it from evil and oppressive forces.