当安拉派遣使者（愿主福安之）时，人们轻视他和他的使命。古莱什人起初对他不加理会，以为他的呼吁不过是修士和智者的空谈，人们终会回归父辈和祖先的信仰。

When the Messenger (pbuh) was sent by Allah, people belittled him and his Message. The Quraysh ignored him at first thinking that his call would be no more than the talk of monks and sages and that people would eventually return to the faith of their fathers and ancestors.

正因为如此,他们才不把他放在眼里。每当他从他们身边经过,他们便会说:“这就是那个被天上之人对话的‘阿卜杜勒·穆塔利卜’之子。”然而过了一段时间,他们意识到他的传教运动所带来的威胁,于是决定与他对抗。起初,他们只是贬低和嘲笑他所宣称的先知身份。随后,他们又要求他行神迹来证明其使命。他们说:穆罕默德为什么不把萨法山和麦尔沃山变成黄金?为什么降示给他的经典不是从天上已经写好地降下来?穆罕默德一直在说的吉卜利勒为什么不在他们面前显现?他为什么不使死人复活?他为什么不移走环绕麦加的群山?他为什么不挖出一口比zamzam井更清甜的泉水,而他的族人明明极其需要水?他的真主为什么不预告未来的物价,好让他们提前买卖?

This is why they did not bother with him. Whenever he passed by them they would say, “Here is the son of ‘Abd al-Muttalib who is spoken to from the heavens.” After a while however, they realized the threat of his campaign and decided to fight him. At first they simply resorted to degrading and ridiculing his claims of prophecy. They followed this by challenging him to perform miracles as a proof of his Message. They would say: Why does Muhammad not transform al-Safa and al-Marwa into gold? Why does the book revealed to him not descend from the sky already written? Why does Jibreel, whom Muhammad keeps talking about, not appear to them? Why does he not bring life to the dead? Why does he not remove the mountains which surround Makkah? Why does he not dig a source more fresher than Zamzam, knowing that his people badly need water? Why does his Allah not forecast the future prices of goods so that they can bid for them?

针对安拉的使者ﷺ的抹黑运动持续了一段时间。古莱什人对他极尽侮辱、辱骂和讥讽之能事，但他ﷺ从未动摇，也从未偏离自己的道路，依然邀请人们归信伊斯兰，嘲讽他们的偶像，并揭示那些崇拜偶像、把希望寄托于偶像之人的愚昧与浅薄。

The smear campaign against Allah’s Messenger (pbuh) went on for some time. The Quraysh lashed out insults, abuse and sarcasm, but he (pbuh) never waned nor deviated from his path and went on inviting people to Islam, ridiculing their idols and demonstrating the idiocy and shallow minds of the people who worshipped them and built their hopes on them.

这种情形已让古莱什人难以忍受，于是他们不惜采取任何手段，试图迫使先知ﷺ放弃他的使命，但都无济于事。古莱什人用来对抗宣教（Da'wah）的主要手段有三种：

This became far too much for the Quraysh to bear, and thus they resorted to any means necessary to pressure him (pbuh) into renouncing his Message, to no avail. Three of the major methods which the Quraysh used to fight the Da’wah were:

1. 酷刑。

1. Torture.

2. 内部宣传与外部宣传。

2. Internal and external propaganda.

3. 抵制

3. Boycott.

尽管有家族的庇护,安拉的使者ﷺ仍遭受了迫害,他的追随者也是如此。古莱氏人采用了各种酷刑,并且在这种恶毒的手段上变得娴熟老练。亚西尔一家人都遭受了骇人听闻的酷刑,目的是要他们放弃自己的宗教,但这只使他们更加坚定、更加坚忍。安拉的使者ﷺ经过他们身边,正值他们遭受拷打之时,便对他们说:“坚持住,亚西尔的家人啊!你们的回报是乐园,你们的归宿在安拉那里。”于是亚西尔的妻子素麦业说:“安拉的使者啊,我看见了。”

Torture befell the Messenger of Allah (pbuh), despite his family’s protection, and his followers. The Quraysh resorted to all types of torture and they became experts at this malignant craft. The family of Al-Yasir were all subjected to horrific types of torture in order to make them abandon their Deen, but this only made them more determined and steadfast. Allah’s Messenger (pbuh) passed by them while they were being tortured and said to them, “Hold on Al-Yasir! Your reward is Jannah. Your destiny is with Allah.” Upon this Sumayyah, wife of Yasir said, “I can see it, O Messenger of Allah.”.

一段时间里，对安拉的使者和他的圣门弟子的酷刑持续不断，直到古莱氏人意识到这一切都是徒劳，于是他们转而采用另一种方式来对抗伊斯兰的宣教（Da'wah）。这种方式包括在麦加境内以及在国外（如阿比西尼亚）对伊斯兰和穆斯林进行诽谤和宣传攻势。这种手段以各种形式被使用，包括辩论、争论、嘲讽和抹黑运动。诽谤不仅针对伊斯兰的信仰（’Aqeedah）本身，也直接针对安拉的使者ﷺ。古莱氏人对他ﷺ撒谎，并诬告他，他们策划并设计了许多方法来败坏他ﷺ的名声。

The torture of Allah’s Messenger (pbuh) and his Sahabah went on unabated for some time until the Quraysh realized that it was all in vain, so they resorted to another method in order to fight the Da’wah, which consisted of libel and propaganda against Islam and the Muslims within Makkah as well as abroad, such as in Abyssinia. This method was used in all its types and forms, ranging from arguments, debates, mockery and a smear campaign. Libel was used against the Islamic ‘Aqeedah itself, and directly against the Messenger of Allah (pbuh). The Quraysh lied about him (pbuh) and accused him falsely. They planned and schemed many ways to discredit him.

古莱什人精心策划,要想出最好的办法来诋毁伊斯兰教,尤其是在朝觐季节。他们甚至与阿尔-瓦利德·本·穆吉拉商议,以设计诽谤安拉的使者ﷺ的方法。他们着重考虑应当向前来麦加朝觐的阿拉伯人说些什么。有人建议宣称他是卡欣(占卜者)。阿尔-瓦利德驳斥了这一说法,指出穆罕默德ﷺ并没有占卜者那种含混的喃喃之声和押韵的言辞。有人声称他是诗人,但他们熟知诗歌的各种形式和格律,因此也拒绝了这一说法。另有人提出他是被附身了。阿尔-瓦利德也驳斥了这一点,因为穆罕默德ﷺ的举止并不像被附身之人。还有人开始指控他施行巫术,阿尔-瓦利德驳斥这一想法,说穆罕默德ﷺ并不从事巫师所行的秘术,例如那种众所周知的对结吹气的仪式。

The Quraysh carefully prepared how best they could discredit Islam especially in the Hajj season. They went so far as to confer with al-Walid ibn al- Mughirah in order to formulate ways to libel the Messenger of Allah (pbuh). They focused on what they should tell the Arabs coming to Makkah for Hajj. Some suggested that they should announce that he was a Kahin (fortune-teller). Al- Walid rejected this by pointing out that Muhammad (pbuh) was devoid of the unintelligent murmuring and rhymed speech of the Kahin. Some claimed that he was a poet, yet they knew poetry in all its forms and metres and so rejected this claim too. Others suggested that he was possessed. Al-Walid also rejected this for Muhammad’s behavior was not that of a possessed man. Still others started accusing him of sorcery, al-Walid rejected this idea saying that Muhammad (pbuh) did not practice the secret arts performed by sorcerers, such as the well known ritual of blowing on knots.

经过长时间的商议,古莱氏人同意指控他是拥有"辞令之术"(Sihr al-Bayan,言辞的魔法)的术士。随后,他们分散到前来朝觐的各个部族聚会中,警告阿拉伯人不要听信穆罕默德ﷺ的话,并把他描绘成一个能言善辩的魔术师。他们说,他的使命能使人与兄弟分离,与父亲分离,与妻子分离,或与家人分离。然而,这种宣传并未奏效,伊斯兰的讯息依然牢牢抓住了人们的心。 于是,古莱氏人去找奈德尔·本·哈里思,交给他一项任务,要他去反对安拉的使者ﷺ。每当先知ﷺ召集人们集会,提醒他们安拉,并讲述安拉对古代民族的训诫时,奈德尔·本·哈里思便站起来,讲述波斯列王及其宗教的故事。他宣称:"穆罕默德在哪一点上比我更会讲故事?难道他讲述过去的传说,不也和我一样吗?"古莱氏人广泛传播这类故事和流言。他们告诉人们,穆罕默德ﷺ所说的并非来自安拉,而是由一个名叫贾布尔的基督教少年教给他的。这一谣言在民众中流传开来,直到安拉(SWT)降示了以下经文作为回应:

After a lengthy debate, the Quraysh agreed to accuse him of being a sorcerer possessing the Sihr al-Bayan (magic of words). Afterwards, they dispersed among the congregations of pilgrims warning the Arabs against listening to Muhammad (pbuh) and depicting him as a magician of speech. They said that his Message separated a man from his brother, or from his father, or from his wife, or from his family. However, this propaganda did not work, and the Message of Islam continued to grip the minds of the people. The Quraysh then approached al-Nadr ibn al-Harith and assigned to him the task of campaigning against the Messenger of Allah (pbuh). Whenever he (pbuh) held a meeting to which people were invited, reminding them of Allah and His admonishment of bygone generations, al-Nadr ibn al-Harith arose and narrated stories about the kings of Persia and their religion. He proclaimed, “In what respect is Muhammad a better story-teller than I? Does he not expound tales of the past the same as I do?” Quraysh spread such stories and gossip widely. They told people that what Muhammad (pbuh) was saying was not from Allah but was instead taught to him by a Christian youth named Jabr. This rumor spread among the people until Allah (swt) replied by revealing the following verse,

“我们确实知道他们说：‘教导他的只是一个凡人。’他们所指的那人，舌头是外族的，而这（经文）是清晰的阿拉伯语。”（《蜜蜂章》，16:103）

“And indeed We know that they say: “It is only a human being who teaches him (Muhammad)”. The tongue of the man they refer to is foreign, while this is a clear Arabic tongue.” [An-Nahl, 16:103].

对伊斯兰的诽谤和对穆斯林的迫害在阿拉伯半岛持续不断。古莱氏人听说一些穆斯林因害怕被迫放弃信仰而迁往阿比西尼亚,便派出两名意志坚决的使者前去追赶,企图败坏穆斯林的名声,希望尼古斯会将他们驱逐出境并遣返。这两名使者是阿慕尔·本·阿绥(‘Amr ibn al-’As ibn Wa’il)和阿卜杜拉·本·拉比尔(‘Abdullah ibn Rabi’ah)。他们抵达阿比西尼亚后,向尼古斯的将领们奉上礼物,请他们帮忙说服尼古斯引渡这些穆斯林难民。他们对将领们说:“我们族中的一些愚蠢之徒投奔到国王的国土上,他们背弃了我们的宗教,也不接受你们的宗教,而是创立了一种连我们和你们都一无所知的杜撰宗教。我们的贵族派我们来,要将他们遣返。请把他们交给我们吧,因为他们本族的人最有洞察力,最了解他们的过失。”他们还提出条件,要求国王不得与穆斯林交谈,因为他们担心这些穆斯林会对国王说出什么话来。将领们与尼古斯会面,建议他把穆斯林交还给他们本族的人。

The libel against Islam and the persecution of the Muslims continued in the Arabian Peninsula. When the Quraysh heard that some Muslims, being afraid of forced apostasy, had emigrated to Abyssinia they sent two determined envoys after them to discredit the Muslims in the hope that the Negus would expel them from his kingdom and have them sent back. The two envoys were ‘Amr ibn al-’As ibn Wa’il and ‘Abdullah ibn Rabi’ah. They reached Abyssinia and offered presents to the generals of the Negus to help them convince the Negus to extradite the Muslim refugees. They said to them, “Some foolish fellows from our people have taken refuge in the King’s country, they have forsaken our Deen and not accepted yours, but have brought into being an invented Deen which neither we nor you know anything about. Our nobles have sent us to you to return them. So surrender them to us, for their own people have the keenest insight and know most about their faults.” They also stipulated that the King should not speak to the Muslims, fearing what they might say to him. The generals met with the Negus and recommended that he surrender the Muslims to their own people.

尼格斯召见了穆斯林们,要求他们陈述自己的立场。他们到来后,他问道:"你们为了这个宗教而离弃了自己的族人,既没有皈依我的宗教,也没有皈依其他任何宗教,这究竟是什么宗教?"贾法尔·本·艾比·塔利布回答他,解释了他们在伊斯兰之前的蒙昧状态,并将其与他们在伊斯兰指引下的新处境加以比较。他说:"于是我们的族人攻击了我们。当他们占了上风时,便对我们施以不义,阻碍我们信奉自己的宗教。因此我们来到了您的国家,我们选择了您而不选别人,我们希望在您这里不会遭受不义。"尼格斯对贾法尔说:"你们那里有没有你们的使者从真主那里带来的什么东西,可以念给我听?"贾法尔说:"有。"于是他从《麦尔彦章》的开头诵读,直到真主(SWT)说:

The Negus summoned the Muslims and demanded to hear what they had to say for themselves. When they came he asked them, “What is this Deen for which you have forsaken your people without entering into my Deen or any other?” Ja’far ibn Abi Talib answered him by explaining their ignorance before Islam and comparing it to their new position under its guidance. He said, “Thereupon our people attacked us. So when they got the better of us, they treated us unjustly and came between us and our Deen, we came to your country, having chosen you above all others, but we hope that we shall not be treated unjustly while we are with you.” The Negus said to Ja’far, “Do you have with you anything from what your Messenger brought from Allah to read to me?” Ja’far said, “Yes,” and recited Surah Maryam from the beginning until where Allah (swt) says,

然后她指向他。他们说:"我们怎能与一个还在摇篮里的婴儿说话呢?"他(耶稣)说:"我确实是安拉的仆人,祂已赐给我经典,并使我成为先知;无论我身在何处,祂都使我受祝福,并在我有生之年命令我礼拜和完纳天课;祂使我孝敬母亲,没有使我成为傲慢、不幸的人。愿我出生之日、死亡之日和复活之日都蒙受和平(Salam)。"[麦尔彦章,19:29-33]

“Then she pointed to him. They said: “How can we talk to one who is a child in the cradle? He (Jesus) said: Verily! I am a slave of Allah, He has given me the Scripture and made me a prophet; And He has made me blessed wheresoever I be, and has enjoined on me prayer, and Zakat, as long as I live. Andmade dutiful to mother, and made me not arrogant, unblest. And “Salam” (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” [Maryam, 19:29-33].

当教长们听到这些话时,他们说:"这与我们的主、弥赛亚尔撒(耶稣)所带来的,出于同一源头。"尼加western王说:"诚然,这与穆萨所带来的,出于同一壁龛。你们二人可以走了,凭安拉起誓,我绝不会交出他们,他们也不会被出卖。"两位使节离开王宫,开始思索完成使命的另一种办法。第二天,阿慕尔·本·阿绥又去见尼加western王,说:"穆斯林对尔撒·本·麦尔彦说了些骇人的话,请召他们来,问问他们此事。"王照做了。贾法尔回答道:"关于他,我们所说的正是我们的先知所带来的:他是安拉的仆人和使者,是祂的灵魂,是祂的话语,是祂投入童贞女麦尔彦之中的。"尼加western王从地上拿起一根木棍,在泥土上划了一道线,对贾法尔说:"你们的宗教与我们的之间,不过就是这一道线的距离。"于是他让两位使节空手而回。

When the patriarchs heard this they said, “This and what our Lord ‘Isa (Jesus) the Messiah brought are from the same source.” The Negus said, “Of a truth, this and what Musa brought, come from the same niche. You two may go, for by Allah, I will never give them up and they shall not be betrayed.” The two envoys left the Royal Palace and began to think of another way to fulfill their task. The next day ‘Amr ibn al-’As went back to the Negus and said to him, “The Muslims say dreadful things about ‘Isa, son of Maryam, send for them and ask them about it.” He did so and Ja’far replied, “We say about him that which our Prophet brought, saying, he is the slave of Allah and His Messenger, and His spirit, and His word, which He cast into Maryam the blessed virgin.” The Negus took a stick from the ground, drew a line in the soil with it and said to Ja’far, “There is nothing more than this line between your Deen and ours”, and he discharged the two envoys empty-handed.

最终,所有针对伊斯兰宣教(Da'wah)的宣传手段都失败了。使者真主的使者ﷺ所呼吁的真理之力,摧毁了一切谣言、谎言与宣传,伊斯兰的光辉驱散了所有诋毁它的企图。于是,古莱氏人转而采取了第三种手段,即抵制。他们约定彻底孤立真主的使者ﷺ及其家族,并拟定了一份文书,决定不与哈希姆部族和阿布杜勒·穆塔利卜部族交往:不与他们通婚,不把自己的女子嫁给他们;不向他们购买任何东西,也不把任何东西卖给他们。在达成这些条件后,他们将其写在一份契约上,并将其悬挂在天房(Ka'bah)内,以提醒彼此遵守盟约。他们预期,这种制裁政策会收到预期的效果,并且比宣传或迫害都更为有效。

Ultimately, all the ways and means of propaganda pronounced against the Islamic Da’wah failed. The sheer force of truth reflected in what the Messenger of Allah (pbuh) was calling for, defeated all rumors, lies and propaganda, and the light of Islam dissipated all attempts at discrediting it. Therefore, Quraysh resorted to a third method, which was the boycott. They agreed to completely isolate the Messenger of Allah (pbuh) and his family and they drew up a document in which they decided not to deal with Banu Hashim and Banu ‘Abd al-Muttalib, neither to marry their women nor give their own women to them in marriage, neither buy anything from them nor sell anything to them. When they had agreed on these conditions they wrote them in a deed and hung it inside the Ka’bah to remind them of their covenant. They anticipated that this policy of sanctions would bring the desired effect and that it would be more efficient than either propaganda or torture.

抵制持续了两三年之久。在此期间，古莱什人一直希望哈希姆族和阿卜杜勒-穆塔里布族会抛弃穆罕默德ﷺ，希望穆斯林会放弃信仰，希望最终穆罕默德ﷺ会孤立无援，任由他们摆布。他们期望这些制裁要么迫使穆罕默德ﷺ放弃伊斯兰的宣教，要么使他的宣教对古莱什人构成的威胁及其宗教随之消失。然而，这一手段反而坚定了安拉的使者的决心，也使他的圣门弟子们更加努力地推行宣教。抵制未能阻止伊斯兰讯息在麦加内外的传播。关于抵制的消息传到了麦加以外的阿拉伯人中间，伊斯兰的呼声在许多部落中传播开来。整个阿拉伯半岛都在议论伊斯兰。

The boycott continued for two to three years, all the while the Quraysh were hoping that Banu Hashim and Banu ‘Abd al-Muttalib would abandon Muhammad (pbuh), that the Muslims would renounce their faith, and that eventually Muhammad (pbuh) would be left all alone at their mercy. They hoped the sanctions would either lead to Muhammad (pbuh) abandoning his call for Islam, or to the threat that his call posed to the Quraysh and their Deen disappearing. However, this technique only strengthened the Messenger of Allah’s resolve and made his Sahabah more diligent in pursuing the Da’wah. The boycott failed to put a halt to the spread of the Message of Islam inside and outside Makkah. News of the boycott reached the Arabs outside Makkah and the call spread among many tribes. Islam was a subject of discussion all over the Arabian Peninsula.

然而，抵制和饥饿仍然无情地持续着，古来氏人所拟定的文书依旧被执行。使者ﷺ的家人和圣门弟子们忍饥挨饿，生活困顿，只能依靠同情者提供的微薄补给维持生计。他们唯一的喘息时机是在禁月期间。那时，安拉的使者ﷺ会前往天房，邀请人们信奉安拉的宗教，向他们讲述安拉的赏赐，并警告他们安拉的惩罚；之后他又不得不返回山谷。这使安拉的使者ﷺ、他的家人和圣门弟子赢得了阿拉伯人的同情，其中一些人响应号召，皈依了伊斯兰教，另一些人则暗中给他们送去食物和饮水。据载，希沙姆·伊本·阿慕尔常在夜间驮着食物的骆驼前来，行至山谷口时，他便放开骆驼，拍打它的身侧，让它进入山谷，走向穆斯林所在之处。穆斯林们便取走食物，宰了骆驼，然后食用。

However, the boycott and starvation went on relentlessly and the document which the Quraysh drew up remained enforced. The Messenger’s family and the Sahabah suffered hunger and deprivation and subsisted on meager provisions which they obtained from sympathizers. Their only respite was during the sacred months, when the Messenger of Allah (pbuh) used to go to the Ka’bah and invite people to the Deen of Allah, telling them of His rewards and warning them about His punishment, then afterwards he had to return to the mountain valley. This earned Allah’s Messenger (pbuh), his Family and his Sahabah the sympathy of the Arabs, some of whom responded to the call and embraced Islam, while others sent food and drink to them secretly. Hisham ibn ‘Amr was known to have brought camels laden with food at night and on reaching the mouth of the valley he would release the animal, give it a slap on its side, and send it into the valley to where the Muslims were. They would take the food, slaughter the camel and eat it.

穆斯林们忍受抵制约三年之久,在此期间生活变得极其艰难,直到安拉(SWT)降下援助,最终打破了围困。古莱什的五位年轻人——祖哈尔·本·阿比·乌麦叶、希沙姆·本·阿慕尔、穆特畿姆·本·阿迪、艾布·拜赫塔里·本·希沙姆和扎马尔·本·艾斯沃德——聚在一起。他们谈论了那份文书及其制裁条款,与当时许多古莱什人一样,对此表示不满。他们最终商定,要通过使其作废来彻底解决这场不公正的抵制。

The Muslims were to endure the boycott for about three years, during which life became extremely harsh, until Allah (swt) sent His relief and finally broke the siege. Five young men from Quraysh, Zuhayr ibn Abi Umayyah, Hisham ibn ‘Amr, al-Mut’im ibn ‘Adi, Abu al-Bakhtari ibn Hisham and Zama’ah ibn al-Aswad gathered together. They talked about the document and its sanctions and they, like many of the Quraysh at that time, expressed their resentment towards it. At length they agreed to resolve the whole issue of the unjust boycott by securing its annulment.

第二天,他们来到克尔白,祖海尔绕着它走了七圈。他对在场的人群说:“麦加的人们啊,我们自己吃喝穿戴,而哈希姆家族却在灭亡,无法买卖,这难道是应该的吗?以真主(SWT)发誓,在这份可恶的封锁文书被撕毁之前,我是不会罢休的。”附近的艾布·者赫勒喊道:“你在撒谎,以真主发誓,它绝不会被撕毁。”此时,另外四位扎马阿成员,艾布·拜赫塔里、穆特અ姆和希沙姆,他们曾散布在人群中,也大声支持祖海尔。艾布·者赫勒意识到这是事先安排好的,便担心事态恶化而退缩了。当穆特અ姆去撕毁文书时,他发现白蚁已经把它蛀坏了,只剩下“奉你的名,啊真主”几个字。

The next day, they went to the Ka’bah and Zuhayr went around it seven times. Addressing the crowd who were present, he said, “O people of Makkah, are we to eat and clothe ourselves while Banu Hashim perish, unable to buy or sell? By Allah (swt) will not rest until this damn boycotting document is torn up.” Abu Jahl, who was nearby, exclaimed, “You lie, by Allah it shall not be torn up.” At this point the other four Zama’ah, Abu al-Bakhtari, al-Mut’im and Hisham, who had dispersed among the crowd, shouted back in support of Zuhayr. Abu Jahl realized that it was a matter which had been arranged beforehand, so he feared the worst and backed off. When al-Mut’im went to tear up the document he discovered that white ants had already eaten it except for the words ‘In your name, O Allah’.

真主的使者ﷺ和他的圣门弟子们随后返回麦加,禁运终于解除了。此后,真主的使者ﷺ继续推行他的宣教,穆斯林的人数稳步增长,这标志着古莱什人为压制伊斯兰讯息所用的一切手段都以失败告终。异教徒们继续企图阻隔穆斯林与他们的信仰,并迫使真主的使者ﷺ放弃他的宣教;然而,在真主的襄助下,尽管面临种种阻碍和艰难,伊斯兰的宣教依然得以广泛传播。

The Messenger of Allah (pbuh) and his Sahabah then proceeded to return to Makkah and the embargo was finally lifted. Thereafter, Allah’s Messenger (pbuh) continued to pursue his call and the number of Muslims continued to grow steadily, marking the failure of all the methods the Quraysh employed in their attempt to suppress the Message of Islam. The Kuffar continued in their attempts to come between the Muslims and their Deen and to make Allah’s Messenger (pbuh) renounce his Da’wah which, with Allah’s help, became widespread despite all obstacles and hardships.