当安拉的使者ﷺ确信伊斯兰的使命在整个希贾兹地区已稳固之后,他ﷺ开始将伊斯兰的宣教推向希贾兹以外的地方,因为伊斯兰是普世的宗教,而他ﷺ是被派遣给全人类的。安拉(SWT)在《先知章》中说:

Once the Messenger of Allah (pbuh) had found his mind at ease about the status of the Message within the whole of Hijaz, he (pbuh) initiated his Da’wah of relentlessly spreading Islam beyond Hijaz, for Islam is a universal Deen and he (pbuh) was sent to the whole of mankind. Allah (swt) says in Surah al-Anbiya’,

“我派遣你，只是作为对全世界的慈悯。”{《先知书》21:107} Note: The system rules apply to the Qur'an text: since the verse is wrapped in quotation marks rather than { }, I've translated it as a citation. Following the instruction to keep the original form, I'll present it as written: “{我派遣你，只是作为对全世界的慈悯。}”[《安比亚》，21:107]

“And We have not sent you but as a Mercy for the ‘Alamin.” [Al-Anbiya, 21:107].

安拉（SWT）在《赛伯邑》章中也说：

Allah (swt) also says in Surah Saba’,

“我并没有派遣你，只是向全人类报喜和警告。”（赛白along, 34:28） Wait, let me correct that: the reference should be rendered faithfully. “我并没有派遣你，只是向全人类报喜和警告。”[赛伯along] Final answer: “我并没有派遣你，只是向全人类报喜和警告。”[赛伯 34:28]

“And We have not sent you except as a giver of glad tidings and a warner to all mankind.” [Saba’, 34:28].

安拉(SWT)在《忏悔者》章中说,

Allah (swt) says in Surah al-Taubah,

“他就是以正道和真理之教派遣了他的使者，使它凌驾于一切宗教之上，即使多神教徒憎恶。”[忏悔章，9:33]

“It is He Who has sent His Messenger with Guidance and the Deen of Truth (Islam),to make it superior over all deens even though the Mushrikun hate it.” [At-Tauba, 9:33].

先知穆罕默德ﷺ在确保伊斯兰国已经稳固、国内伊斯兰宣教工作得到加强之后，才开始与境外建立联系。他ﷺ首先派遣使节前往境外。他ﷺ认为对外政策的范围涵盖半岛上任何不在其统治之下的地区。当整个希贾兹都归他ﷺ统治之后，对外政策便被界定为与希贾兹以外的国土交往，例如波斯帝国和罗马帝国。此时，他ﷺ已经签订了侯代比亚和约，哈巴尔的势力也已被消除，整个希贾兹都处于他ﷺ的统治之下，古莱氏人再也没有力量阻挡他ﷺ。因此，安拉的使者ﷺ便派遣使节出使境外。然而，他ﷺ直到确保国内的权威足以支撑其对外政策之后，才这样做。

The Messenger of Allah (pbuh) initiated contact abroad once he had secured 94 The Islamic State and strengthened the State and the Islamic Da’wah at home. He (pbuh) began by sending envoys abroad. He (pbuh) considered the scope of foreign policy to cover any part of the Peninsula which was not under his rule. Once the whole of Hijaz had fallen under his r’s rule, foreign policy came to be defined as the dealings with any land outside the Hijaz, such as the Persian and Roman empires. Now that he (pbuh) had signed the treaty of Hudaybiyah and the authority of Khaybar had been eliminated, the entire Hijaz came under his rule, for the Quraysh no longer had the force to stand in his way. The Messenger of Allah (pbuh) therefore sent his envoys abroad. However, he (pbuh) did not do so until he (pbuh) had ensured that his authority at home was strong enough to support his foreign policy.

一天,先知(愿主赐他平安)从海比尔返回后,对他的圣门弟子们说:“众人啊!真主确已派遣我作为全人类的慈悯,所以你们不要像海瓦里叶人对待尔撒·本·麦尔ยam那样,对我持有分歧。”圣门弟子们问道:“真主的使者啊,海瓦里叶人是如何产生分歧的呢?”他(愿主赐他平安)说:“他邀请他们接受我邀请你们的东西,被派往近处的人接受了,而被派往远处的人则厌恶并拖延了。”他(愿主赐他平安)还向他们提到,他将派遣使者去见希拉克略(罗马皇帝)、科斯洛埃斯(波斯皇帝)、穆盖吉斯(埃及国王)、哈里斯·加萨尼(希拉国王)、哈里斯·希姆亚里(也门国王)以及纳贾希(阿比西尼亚国王),邀请他们皈依伊斯兰。 真主使者的圣门弟子们积极响应,为他制作了一枚银印,上面刻着“穆罕默德,真主的使者”。随后,他(愿主赐他平安)派遣使者携带他亲笔所写的书信,邀请这些统治者皈依伊斯兰。他致希拉克略的信交由迪哈亚·本·哈利法·凯勒比负责;致科斯洛埃斯的信交由阿卜杜拉·本·胡柴法·萨赫米负责;致纳贾希的信交由欧麦尔·本·乌迈叶·达姆里负责;致穆盖吉斯的信交由哈推卜·本·艾比·巴勒泰阿负责;致阿曼国王的信交由阿慕尔·本·阿绥·萨赫米负责;致叶玛摩国王的信交由苏莱特·本·阿慕尔负责;致巴林国王的信交由阿拉·本·哈达拉米负责;致叙利亚图胡姆国王哈里斯·加萨尼的信交由舒贾阿·本·瓦赫卜·阿萨迪负责;致哈里斯·希姆亚里的信则交由穆哈吉尔·本·乌迈叶·马赫祖米负责。

The Messenger of Allah (pbuh) told his Sahabah one day after returning from Khaybar, “O people! Verily Allah has sent me as a mercy to all mankind, so do not differ about me like the Hawaryyun differed about ‘Isa, son of Maryam.” The Sahabah asked, “And how did the Hawaryyun differ O Messenger of Allah?” He (pbuh) said, “He invited them to what I invited you, as for the one who was sent to a near place he accepted, while the one who was sent to a far place he disliked and slowed down.” And he (pbuh) mentioned to them that he would send envoys to Heraclius (the Emperor of Rome), Chosroes (the Emperor of Persia), al-Muqawqis (the King of Egypt), al-Harith al-Ghassani (the King of al-Hirah), al-Harith al-Himyari (the King of Yemen) and to al-Najashi (the King of Abyssinia), inviting them to Islam. The Sahabah of Allah’s Messenger (pbuh) responded positively and they made a silver seal for him with the words “Muhammad the Messenger of Allah” engraved on it. He (pbuh) then sent his envoys with the messages he had written, inviting these rulers to Islam. His message to Heraclius was assigned to Dahiah ibn Khaleefah al-Kalbi; the one to Chosroes was assigned to ‘Abdullah ibn Hudhayfah al-Sahmi; that of al-Najashi to ‘Umar ibn Umayyah al- Damri; that of al-Muqawqis to Hatib ibn Abi Balta’a; that of the King of ‘Uman to ‘Amr Ibn al-’As al-Sahmi; that of the King of al-Yamamah to Sulait ibn ‘Amr; that of the King of Bahrain to al-’Ala’ ibn al-Hadhrami; that of al-Harith al- Ghassani, King of Tukhum al-Sham to Shuja’ ibn Wahab al-Asadi; and the message to al-Harith al-Himyari was assigned to al-Muhajir ibn Umayyah al- Makhzumy.

使节们同时出发,各自前往安拉的使者(ﷺ)派遣他们去的地方。他们传达了讯息,安拉的使者(ﷺ)所致函的大多数君主都作了颇为友善的回应,而有些人则给出了否定的答复,态度非常粗鲁。至于阿拉伯的统治者,也门和阿曼的国王回应粗鲁;巴林国王回应积极,并皈依了伊斯兰教;叶玛支的国王答复说,如果让他做统治者,他就准备皈依伊斯兰教,于是安拉的使者(ﷺ)谴责了他。至于非阿拉伯的统治者,波斯君主霍斯洛听到国书被宣读时勃然大怒,将其撕碎。他写信给他在也门的总督巴丹,要求他把希贾兹那个人的头颅送来。

The envoys simultaneously set off, each one to where Allah’s Messenger (pbuh) had sent them. They delivered their messages and most of those leaders whom Allah’s Messenger (pbuh) had addressed replied somewhat favorably, while some replied in the negative and very rudely. As for the Arab rulers, the Kings of Yemen and ‘Uman replied rudely; the King of Bahrain responded positively and embraced Islam; the King of Yamamah replied that he was ready to embrace Islam if he were to be appointed ruler, so Allah’s Messenger (pbuh) condemned him. As for the non-Arab rulers, Chosroes, the Persian monarch, was enraged and tore up the message when it was read to him. He wrote to Badhan, his governor in Yemen, asking him for the head of that man in Hijaz.

当安拉的使者听到这件事时，他说：“愿安拉撕碎他的王国。”然而，当科斯罗的信件传到他在也门的总督巴丹那里时，他打听了伊斯兰教的情况，不久便宣布接受伊斯兰教。他仍然作为穆罕默德ﷺ的总督管辖也门，尽管他其实并不是也门国王哈里斯·海米亚里。至于科普特人的领袖穆盖基斯，他积极回应，并向安拉的使者ﷺ赠送了礼物。纳贾希也积极回应，据说他还皈依了伊斯兰教。至于希拉克略，他并未真正重视这封信，既没有考虑派遣军队，也没有说什么。当哈里斯·加萨尼请求允许率军去惩罚这位传道者（穆罕默德ﷺ）时，他没有回复他，而是召他前往古德斯（耶路撒冷）。

When Allah’s Messenger (pbuh) heard this he said, “May Allah tear up his kingdom.” However, when the message of Chosroes reached his governor Badhan in Yemen, he inquired about Islam and soon declared his acceptance of it. He remained Muhammad’s governor over Yemen, although he was not actually al-Harith al-Himyari, King of Yemen. As for al-Muqawqis, the Leader of the Copts, he answered favorably and sent a present to the Messenger of Allah (pbuh). Al-Najashi also answered favorably, and it was said that he embraced Islam. As for Heraclius, he did not actually pay any attention to the message, neither did he contemplate sending an army nor did he say anything. When al- Harith al-Ghassani sought permission to head an army to punish this preacher (Muhammad (pbuh), he did not reply to him, but summoned him to al-Quds (Jerusalem).

由于这些书信的影响，阿拉伯人开始成群结队地进入安拉的宗教，他们的部族纷纷赶到安拉的使者ﷺ那里，宣告自己的伊斯兰信仰。对于非阿拉伯人，安拉的使者ﷺ组织了一支特遣部队，并向他们宣布圣战。

As a result of these messages, the Arabs began entering the Deen of Allah in multitudes, their congregations hurried to the Messenger of Allah (pbuh) proclaiming their Islam. For the non-Arabs, Allah’s Messenger (pbuh) prepared a task force and declared Jihad against them.