真主(SWT)赋予人类以求生的本能。这种本能的特征之一,是人们聚集在一起生活,因此人与人的共处与互动是人的自然天性。然而,这并不会使他们成为一个社会。相反,他们只是一个群体,除非他们建立起能够以共同利益将他们联系在一起、并保护他们免受共同威胁的关系,否则他们仍将只是一个群体。只有当存在能够维系其共同利益的这类关系时,他们才会成为一个社会。然而,这些关系若要形成一个同质的社会,还必须实现三个前提条件:

Allah (swt) has endowed the human being with the instinct of survival. One of the features of this instinct is for people to gather and live together, and thus the coexistence and interaction of people is a natural human disposition. However, this does not transform them into a society. Instead, they are a group, and they would remain as a group unless they developed relationships that would bind them with a common interest and protected them from common threats. Only if such relationships exist that maintains their common interests they would then become a society. However, these relationships would not result in a homogenous society unless three prerequisites were achieved:

一种对这些关系的共同看法，其达成途径为：

A common outlook towards these relationships achieved through:

1) 思想的统一;

1) Unity of thought;.

2）通过情感的统一，在对这些关系的认可与反对上达成一致。

2) Unity in approval and disapproval towards these relationships achieved through unity of emotions;.

3) 该问题所针对的系统是相同的。

3) The system addressing their problem is the same.

因此，在对一个社会形成看法之前，必须研究、分析并理解其特征所在的思想、情感与制度。唯有这些才能决定并区分一个社会与另一个社会。基于此，让我们来阐明先知穆罕默德ﷺ抵达麦地那之后那里的社会状况。

Therefore, it is essential to study, analyze, and comprehend the thoughts, feelings, and system which characterize a society before forming an opinion about it. For they alone can determine and distinguish one society from another. On this basis, let us shed some light on the society of Madinah once the Messenger of Allah (pbuh) had arrived there.

当时，麦地那居住着三个群体：穆斯林（包括迁士与辅士），是人数最多的一群；来自奥斯和赫兹勒吉部落、尚未皈依伊斯兰的多神教徒；以及犹太人，而犹太人又分为四个部分（其中一部分居住在麦地那城内，称为白努·盖努盖尔；其余三部分居住在城外，即白努·奈迪尔、海拜尔和白努·古赖扎）。早在伊斯兰到来之前，犹太人就已经与麦地那社会分开，自成一个独立的群体。这是因为他们的观念与情感不同，处理事务的方式也不同。结果，尽管犹太人住在城中及其周围，却从未真正融入麦地那的整体社会。至于多神教徒，他们人数很少，并被弥漫麦地那的伊斯兰氛围所包围。因此，即便他们没有皈依伊斯兰，也不可避免地要顺从伊斯兰的观念、情感和律法。迁士与辅士则因伊斯兰的信仰（‘Aqeedah）而联合在一起。伊斯兰协调了他们的事务，使他们的观念与情感趋于一致，而以伊斯兰来组织他们的生活与相互关系，便成为一种自然而必然的结果。

At the time three groups lived in Madinah: the Muslims (Muhajireen and Ansar), who formed the biggest group; the polytheists, from the Aws and Khazraj who did not embrace Islam; and the Jews who themselves were divided into four sections (one inside Madinah called Banu Qaynuqa’, and the other three outside Madinah, namely Banu Nadir, Khaybar and Banu Quraydah). Even before Islam, the Jews formed their own separate society from that of the society in Madinah. This was so because their concepts and emotions were different, as were the ways by which they conducted their affairs. The result of this was that the Jews were never part of the general society of Madinah even though they lived in and around the city. As for the polytheists, they were small in numbers and were overwhelmed by the Islamic atmosphere pervading Madinah. Therefore, their yielding to the Islamic concepts and emotions and to the rules of Islam was inevitable even if they did not embrace Islam. The Muhajireen and Ansar were united by the Islamic ‘Aqeedah. Islam harmonized their affairs. It rendered their concepts and emotions as the same - organizing their lives and relationships on the basis of Islam was a natural and inevitable outcome.

安拉的使者ﷺ开始以伊斯兰信仰（‘Aqeedah）为基础，来组织穆斯林之间的关系。他ﷺ邀请他们结成兄弟关系，这种兄弟关系将对他们的人际交往、商业往来和生活事务产生明显而持久的影响。正是出于这一方针，他ﷺ使‘Ali ibn Abi Talib与他结为兄弟；他的叔叔Hamzah与他的仆人Zayd结为兄弟；Abu Bakr与Kharijah ibn Zayd也以类似的方式结为兄弟。随后，他ﷺ又邀请迁士（Muhajireen）与辅士（Ansar）结成类似的兄弟关系，于是‘Umar ibn al-Khattab与‘Utbah ibn Malik al-Khazraji互为兄弟，Talhah ibn ‘Ubaydullah与Abu Ayub al-Ansari也结为兄弟，‘Abd al-Rahman ibn ‘Auf与Sa’d ibn al-Rabi’i同样结为兄弟。

The Messenger of Allah (pbuh) began organizing the relationships of the Muslims on the basis of the Islamic ‘Aqeedah. He (pbuh) invited them to form a brotherhood, a brotherhood that would have a visible and lasting effect on their relationships, in their business dealings, and life’s affairs. It was with this policy in mind that he (pbuh) instituted brotherhood with ‘Ali ibn Abi Talib; his uncle Hamzah became the brother to his servant Zayd; and Abu Bakr and Kharijah ibn Zayd became brothers in a similar fashion. He (pbuh) then invited the Muhajireen and Ansar to form a similar brotherhood, so ‘Umar ibn al-Khattab and ‘Utbah ibn Malik al-Khazraji became brothers to each other, as did Talhah ibn ‘Ubaydullah and Abu Ayub al-Ansari, and ‘Abd al-Rahman ibn ‘Auf and Sa’d ibn al-Rabi’i.

这种兄弟情谊也带来了物质上的effect。 这种兄弟情谊也产生了实际的物质效果:安索尔(Ansar)对他们的移民兄弟(Muhajirun)表现出极大的慷慨,这进一步加强了彼此的纽带。安索尔向他们提供金钱和财产,与他们分享一切。他们一起经商、一起耕种。移民中的商人转而从事商业,‘Abd al-Rahman ibn ‘Auf 过去卖黄油和奶酪,其他有经商头脑的人也同样如此。至于那些没有从事商业的人,他们则转向农业,例如Abu Bakr和‘Ali,他们耕种安索尔给予他们的土地。真主的使者ﷺ说:“凡拥有一块土地的人,应当耕种它,或者把它给予他的兄弟。”于是穆斯林们通过劳动谋生。 然而,也有一小群穆斯林没有钱财,找不到工作,也无处居住。他们是贫困者,既不是移民,也不是安索尔。他们是来到麦地那并皈依伊斯兰的贝都因人。真主的使者ﷺ收留了他们,把他们安置在清真寺有顶棚的部分,他们因此被称为“阿赫勒·苏法”(Ahl al-Suffah,即“凉棚居民”)。他们依靠真主慷慨赐予财富的富有穆斯林生活。通过这样做,真主的使者ﷺ成功地稳定了穆斯林的生活方式,并在坚实的基础上确立了穆斯林之间的相互关系。 真主的使者ﷺ由此在麦地那建立了坚实的社会基础,这一基础稳固地矗立在不信的丑恶面前,并能够抵御伪信者和犹太人的阴谋。伊斯兰社会始终保持团结,而真主的使者ﷺ因穆斯林之间的这种团结而感到欣慰。

This brotherhood had its material effect as well, for the Ansar had shown a great deal of generosity towards their brethren, the emigrants, which served to only strengthen their ties. The Ansar offered them money and properties, sharing everything with them. They traded and farmed together. The traders amongst the emigrants turned their hand to commerce, ‘Abd al-Rahman ibn ‘Auf used to sell butter and cheese, and others who were business minded did likewise. As for those who did not take up trading, they went into farming, like Abu Bakr and ‘Ali who worked the lands given to them by the Ansar. The Messenger of Allah (pbuh) said, “Whoever owns a piece of land should farm it or give it to his brother.” So the Muslims worked to earn their living. There was, though, a small group of Muslims who had no money, could find no work and had nowhere to live. They were the needy, being neither emigrants nor Ansar. These were Bedouins who came to Madinah and who had embraced Islam. The Messenger of Allah (pbuh) took them into his care and housed them in the covered part of the Masjid, where they became known as the Ahl al-Suffah. They lived off the wealthy Muslims whom Allah (swt) had provided for generously. By doing so, Allah’s Messenger (pbuh) managed to stabilize the Muslims’ way of life and determine their relationships with each other on a solid footing. The Messenger of Allah (pbuh) thus established the society in Madinah on a strong foundation that stood firmly in the ugly face of disbelief and which was able to resist the conspiracies of the hypocrites and Jews. The Islamic society remained united throughout, and the Messenger of Allah (pbuh) became reassured by this unity among the Muslims.

至于多神教徒，他们从未对社会结构产生任何持久的影响。起初他们服从伊斯兰的律法，之后逐渐衰落，最终消失殆尽。

As for the polytheists, they never produced any lasting effect on the structure of the society. At first, they submitted to the Islamic rules and then waned, only to eventually vanish.

犹太人始终是一个独立于其他社会的群体，即便在伊斯兰出现之前，他们就与其他社会有所不同。当伊斯兰的权威在麦地那确立之后，双方的分歧进一步加深，因此有必要在特定的基础上建立穆斯林与犹太人之间的关系。于是，安拉的使者ﷺ确定了穆斯林对社会其他成员的立场。据此，安拉的使者ﷺ写下了一份关于迁士和辅士的文书，与犹太人订立协议，确认他们的宗教信仰和财产权利，并规定了双方相互的义务。他ﷺ在文书开头写道：“这是来自先知穆罕默德ﷺ的文书，用以规范古莱什的信道穆斯林、雅特里布（麦地那）的信道穆斯林，以及追随他们、加入他们并与他们并肩作战之人之间的关系。他们构成一个乌玛，排除其他所有人。”随后，他ﷺ阐明了信士之间应如何建立关系。在谈论信士之间关系时，他ﷺ也提到了犹太人，说道：“信士不得为了异教徒而杀害信士，也不得协助异教徒对抗信士。安拉在他们之间的盟约是一个，他们中最卑微的人也负有责任。信士彼此为盟友（Wula'a），排除外人。对于追随我们的犹太人，应享有援助与平等。他们不受欺压，他们的敌人也不得获得援助。信士的和平是不可分割的。信士在为安拉之道作战时，不得单独议和。条件对所有人都必须公平。” 这份文书中提到的犹太人，是指那些希望成为伊斯兰国家公民的犹太人，它并非针对居住在麦地那郊外的犹太部落而言。 因此,任何希望成为该国公民的犹太人都将享有同等权利、受到同等对待,因为他那时会被视为人民盟约的受保护者(Dhimmi)。至于文件中提到的犹太部落,文件后半部分也提到了他们,包括班努·奥夫(Banu ‘Auf)的犹太人、班努·纳贾尔(Banu al-Najjar)的犹太人等等。

The Jews remained always a society apart, different from other societies, even before Islam. When Islam’s authority was established in Madinah, differences deepened and the need to establish relations between the Muslims and the Jews on a specific basis became a necessity. So the Messenger of Allah (pbuh) determined the Muslims’ position towards the other members of the society. In the light of this the Messenger of Allah (pbuh) wrote a document concerning the Muhajireen and Ansar in which he made an agreement with the Jews establishing them in their religion and their property, and in which he stated their reciprocal obligations. He (pbuh) began the document as follows, “This is a document from Muhammad the Prophet, governing the relations between the believing Muslims of Quraysh and Yathrib (Madinah), and those who followed them and joined them and fought alongside them. They are one Ummah to the exclusion of all people.” He (pbuh) then mentioned how the relationship between the believers was to be constituted. He also mentioned the Jews during his talk concerning the relations between the believers, saying, “A believer shall not slay a believer for the sake of a disbeliever, nor shall he aid a disbeliever against a believer. Allah’s covenant amongst them is one, the least of them is responsible. Believers are protectors (Wula’a) of one to the other to the exclusion of outsiders. To the Jews who follow us belong help and equality. They shall not be wronged nor shall their enemies be aided. The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah. Conditions must be fair to all.” The Jews mentioned in this document were the ones who wanted to become citizens of the Islamic State. It was not addressed to the Jewish tribes living on the outskirts of Madinah. Thus, any Jew wanting to become a citizen of the State would enjoy the same rights and receive the same treatment, for he would then be considered a Dhimmi (people of the covenant). As for the Jewish tribes mentioned in the document, they were referred to in the latter part of the document and included the Jews of Banu ‘Auf and the Jews of Banu al-Najjar and so on.

他们与伊斯兰国的关系地位由该文件予以界定。文件明确规定，他们与穆斯林之间的关系应以伊斯兰律法为基础，须服从伊斯兰的权威，并以维护国家利益为前提。文件中提到的一些要点如下：

Their position vis a vis the Islamic State was defined by the document. It was clearly determined that their relationship with the Muslims would be based on the Islamic rule, that it would be subject to the authority of Islam and to safeguarding the interests of the State. Some of the points mentioned in the document were:

1) 犹太人的亲密朋友与他们自己同属一体。除非得到穆罕默德ﷺ的许可，他们中任何人都不得外出。

1) The close friends of the Jews are as themselves. None of them shall go out except with the permission of Muhammad (pbuh).

2) 雅ษrib(雅斯里卜)应成为本文件所约束之人的圣地。

2) Yathrib shall be a sanctuary for the people of this document.

3) 如果出现任何可能引起纷扰的争议或分歧，应当将其提交给安拉和安拉的使者ﷺ。

3) If any dispute or controversy likely to cause trouble should arise, it must be referred to Allah and to the Messenger of Allah.

4) 古莱什人及其盟友不得获得庇护。

4) The Quraysh and their helpers shall not be given protection.

安拉的使者(ﷺ)的文书确定了麦地那周边犹太部落的地位。文书规定他们未经使者(ﷺ)的许可,即国家的许可,不得离开麦地那。他们被禁止通过战争或参与战争来侵犯麦地那的圣域。他们也被禁止帮助古莱氏人,或帮助古莱氏人的人;并且依据盟约的条款,他们有义务将因文书内容而产生的任何争议提交给安拉的使者(ﷺ)裁决。犹太人同意了文书所列的条件,文书中提到的所有部落都为此签字确认。他们是:奥夫部落、纳贾尔部落、哈里ษ部落、赛伊达部落、члены.Jusham部落(朱舍姆部落)、奥斯部落和塞尔莱布部落。古赖宰部落、纳迪尔部落和盖努嘎尔部落当时未签字,但后来补签了,他们都自愿服从文书所规定的条件。

The document of Allah’s Messenger (pbuh) determined the position of the Jewish tribes neighboring Madinah. It imposed on them the condition that they were not to go out of Madinah without his (pbuh) permission, i.e. the State’s permission. They were forbidden from violating the sanctuary of Madinah by war or by helping in a war. They were also forbidden from helping the Quraysh or those who helped the Quraysh and were bound by the conditions of the covenant to refer any dispute arising about the content of the document to the Messenger of Allah (pbuh). The Jews agreed to the conditions laid out in the document and all those tribes mentioned in it signed to that effect. They were Banu ‘Auf, Banu al-Najjar, Banu al-Harith, Banu Sa’ida, Banu Jushm, Banu al- Aus and Banu Tha’labah. Banu Quraydah, Banu al-Nadir and Banu Qaynuqa’ did not sign at the time, but did so at a later date, and they all willingly submitted to the conditions laid down in the document.

通过签署这份文件,安拉的使者ﷺ稳固地确立了新生伊斯兰国家内部的各种关系。国家与周边犹太部落之间的关系,也在清晰而明确的基础上得到了确立。然而,在这两方面,伊斯兰教都将是裁决者和仲裁者。正是在这一阶段,安拉的使者ﷺ感到安心,因为伊斯兰社会已经得到妥善的奠基,他在一定程度上也免于犹太人即刻的背叛和战争行为。于是他ﷺ开始着手清除阻碍伊斯兰使命的物质障碍,为战争做准备。

By signing this document the Messenger of Allah (pbuh) firmly fixed the relationships within the newly born Islamic State. The relationship between the State and the neighboring Jewish tribes was also firmly established on a clear and specific basis. In both instances though, it was Islam that would be the judge and arbiter. It was at this stage that Allah’s Messenger (pbuh) became reassured knowing that the Islamic society was now properly founded and that he was to a certain degree safe from any immediate acts of betrayal and fighting by the Jews, so he (pbuh) began the task of removing the material obstacles that stood in the way of the Message of Islam by preparing for war.