伊斯兰召唤对古莱什人产生的影响是理所当然的，因为安拉的使者ﷺ投身于这场斗争，并以醒目而富有挑战性的方式将他的群体呈现在古莱什人面前。这使他们无法怀疑其对自身的深远含义。此外，这一召唤本身就包含了与古莱什人以及麦加社会的斗争，因为它号召人们信仰安拉的独一性、只崇拜祂、摒弃偶像崇拜，并放弃他们所遵循的腐化制度。因此，这一召唤与古莱什人针锋相对，这是不可避免的，因为安拉的使者ﷺ要驳斥他们的思想，嘲讽他们的神灵，嘲弄他们的生活方式，并谴责他们的暴虐行径。

The impact that the Islamic call had on Quraysh was only natural, for the Messenger of Allah (pbuh) took up the struggle and presented his group to the Quraysh in a conspicuous and challenging manner. It left them with no room to doubt its implications upon them. In addition, the call itself included the struggle against Quraysh and the Makkan society, for it was calling to the Oneness of Allah, to worship Him alone, to abandon the worship of idols and to renounce the decadent system they were living by. Therefore the call was at loggerheads with the Quraysh, and this was inevitable since the Messenger of Allah (pbuh) was to discredit their thinking, ridicule their gods, mock their way of life, and deplore their tyrannical practices.

每当有经文降示给他（ﷺ）时，他便公开地以此驳斥古莱什人。他会诵读安拉的经文：

Whenever a verse was revealed to him (pbuh), he would attack the Quraysh with it openly. He would recite Allah’s words,

“的确！你们（不信道者）和你们舍真主而崇拜的，都是火狱的燃料！”（《先知书》，21:98）

“Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell!” [Al-Anbiya, 21:98].

他ﷺ猛烈抨击了社会中的此类交易关系,例如利息(Riba)。

He (pbuh) strongly attacked the relationship in the society such as Riba,

“{以及你们为了使财富增加而放贷的利息，在真主看来不会增加}”（《鲁姆章》30:39）。

“And that which you give in usury (to others), in order that it may increase, has no increase with Allah” [Ar-Rum, 30:39].

以及在称量中作弊的行为，也应当受到抨击。

and attacking cheating in the scales,

“{ 不幸属于那些欺诈的人，他们从别人那里收取时，要求足量；而当他们为别人称量或计量时，却少给。}”[Al-Mutaffiffin 83: 1-3]。 Note: The reference "Al-Mutaffiffin 83: 1-3" is kept as in the original.

“Woe to those that deal in fraud those who, when they have to receive by measure, from men, exact full measure. But when they have to measure a weight to men, give less than due.” [Al-Mutaffiffin 83: 1-3].

古莱什人于是对他及其圣门弟子发起了对抗,开始与他们交战。他们试图通过酷刑、制裁以及针对他本人和他的宗教的舆论攻击来达到目的。对此,他(愿主赐福并平安)则主动出击,与他们的错误观念展开斗争,摧毁他们败坏的信仰,以便按照安拉(SWT)所规定的道路传播伊斯兰的使命。尽管古莱什人对他施加了各种迫害,他仍(愿主赐福并平安)公开地邀请人们皈依伊斯兰,不作妥协,也不讨价还价。他是一位没有真正的援助、没有盟友、没有物质条件和武器的孤立无援之人,却依然如此。他(愿主赐福并平安)光明正大、勇敢无畏地前来,怀着坚定的决心和信仰,邀人归信安拉的宗教。他无视一切艰难,不容软弱战胜自己,时刻准备为了使命承担巨大的重负。这使他得以克服古莱什人设置在他面前的一切障碍,那些障碍本意是要阻隔他与民众之间的联系。

Quraysh, therefore, confronted him and began fighting him and his Sahabah, This they endeavoured to do by means of torture, sanctions and propaganda against him personally and against his Deen. In return he (pbuh) carried the offensive to them, pursuing his struggle against their erroneous notions and demolishing their corrupt beliefs in order to spread the Message of Islam according to the way decreed by Allah (swt). He (pbuh) invited people to Islam openly, without compromising and bargaining, despite all the various types of persecution of Quraysh upon him, and despite being a defenseless figure with no real help, no ally, no material means and no weapons. He (pbuh) came conspicuously and challengingly, inviting to the Deen of Allah with great resolve and faith, ignoring all the hardships, not allowing weakness to get the better of him, ready to endure the colossal burdens for the sake of the Message. This enabled him to surmount all the obstacles that Quraysh put in his way, which were designed to come between him and the people.

安拉的使者ﷺ成功地触及了民众,并将讯息传达给他们;于是他们皈依了伊斯兰,因为真理和理性的力量战胜了虚妄。伊斯兰之光开始照耀阿拉伯人之中,许多拜偶像者皈依了伊斯兰,许多基督徒也是如此,甚至古莱设的领袖们也开始怀着渴慕之心聆听《古兰经》。

The Messenger of Allah (pbuh) succeeded in reaching the people and in conveying the Message to them; in turn they embraced Islam because the truth and the force of reason defeated the falsehood. The light of Islam began shining amongst the Arabs, many idol worshippers embraced Islam, so did many Christians, even the leaders of Quraysh began listening to the Qur’an with yearning hearts.

尔1 Al-Tufayl ibn ‘Amr al-Dausi 来到麦加时,安拉的使者ﷺ正在那里。他是一位重要的贵族,非常聪慧,也是一位颇有见识的诗人。古莱什人立即接近他,警告他说,这个叫穆罕默德ﷺ的人给他们造成了很大的伤害,他是一个巫师,他的言论使人与家人分离。他们喊道,他们担心他也会受到同样的影响,并劝他不要与穆罕默德ﷺ交谈,也不要听他说的一句话。 有一天,泰富勒去了天房,碰巧安拉的使者ﷺ也在那里。他听了一些他的讲话,觉得很优美,于是他对自己说:“以安拉发誓!我是一个聪明的人,一个诗人,非常清楚善与恶的区别,那么是什么阻止我去听这个人在说什么呢?如果是好的,我就接受;如果是坏的,我就拒绝。”他跟随安拉的使者ﷺ到了他的家,把自己的情况和心中所想告诉了他。于是安拉的使者ﷺ邀请他皈依伊斯兰,并为他诵读了《古兰经》。他成为了穆斯林,并宣称这就是真理。然后他回到自己的族人中,开始号召他们皈依伊斯兰。

Al-Tufayl ibn ‘Amr al-Dausi came to Makkah when Allah’s Messenger (pbuh) was there. He was an important nobleman, very intelligent and a poet of some understanding. Quraysh approached him immediately and warned him that this fellow Muhammad (pbuh) had done them much harm, that he was a sorcerer and that his talk separated men from their families. They exclaimed that they feared he might have the same effect on him and advised him not to speak to Muhammad (pbuh) or listen to a word he said. Al-Tufayl went one day to the Ka’bah and it happened that Allah’s Messenger (pbuh) was there, he listened to some of his speech and found it beautiful, so he said to himself, “By Allah! Here I am, an intelligent man, a poet, knowing perfectly well the difference between good and evil, so what is to prevent me from listening to what this man is saying? If it is good I shall accept it and if it is bad I shall reject it.” He followed the Messenger of Allah (pbuh) to his house and told him about himself and what was on his mind. So Allah’s Messenger (pbuh) invited him to Islam and recited to him the Qur’an. He became a Muslim and declared that it was the truth. Then he went back to his people and proceeded to call them to Islam.

当使者 ﷺ 在麦加时，约二十名基督徒在听闻有关他的消息后前去拜访他。他们坐下聆听，接受并相信了他，并宣布他所说的是真理。这激怒了古莱氏人，他们后来在这些人离开麦加时拦截他们，并辱骂他们说：“愿安拉毁灭你们！你们真是一群可悲的人。你们的族人派你们回去向他们报告这个人的情况，而你们一坐到他身边，就放弃了自己的宗教，并相信了他所说的话。”然而，这并未影响他们，也未影响他们对伊斯兰的信仰，反而更加坚定了他们对安拉（SWT）的信仰。使者 ﷺ 的影响力日益增长，人们聆听《古兰经》的渴望也与日俱增。以至于他最强硬的古莱氏反对者开始怀疑他所倡导的是否真实。这促使他们暗中聆听《古兰经》。

While the Messenger of Allah (pbuh) was in Makkah, some twenty Christians traveled to meet him after receiving news about him. They sat and listened to him and accepted and believed in him and declared his truth. This enraged the Quraysh and they later intercepted them as they were leaving Makkah and hurled insults at them saying, “May Allah bring you ruin! What a wretched band you are. Your people at home sent you to bring them information about this man, and as soon as you sat with him, you renounced your religion and believed in what he said.” This, however, did not affect them, nor did it affect their belief in Islam, rather it strengthened all the more their belief in Allah (swt). The impact of the Messenger of Allah (pbuh) increased, as did people’s yearning to listen to the Qur’an. It reached a point whereby his harshest opponents from the Quraysh began wondering whether what he (pbuh) was calling for was really true. This led them to listen to the Qur’an in secret.

阿布·苏富扬·本·哈尔卜、阿布·哲赫勒·阿慕尔·本·希沙姆和阿赫纳斯·本·舒赖格，各自都不知道另外两人也要去听安拉的使者ﷺ在自家中礼拜。三人都乔装改扮，各自选了一个能够听得见的地方坐下。谁也不知道另外两人在哪里。安拉的使者ﷺ经常彻夜大部分时间都在诵读《古兰经》。那一夜，他们三人都专心地听着，心神被吸引，内心为之触动，直到黎明升起，他们才匆匆散去。 回家的路上，他们偶然相遇，彼此相互责备，each 对另一个说："不要再这样做了，因为如果那些轻率的蠢人看见你们，就会有损并削弱你们的地位，也会使穆罕默德占了上风。"第二夜，他们各自都感到双腿不由自主地把自己带到前一夜所待的同一个地方。三人再次听安拉的使者ﷺ诵读安拉的经典，像之前一样，他们在黎明时相遇并相互责备，但这并没有阻止他们第三夜再去。当他们意识到自己在穆罕默德的讯息面前是如此软弱时，他们郑重地发誓，永不再去。尽管如此，这一事件还是引发了关于他们三夜所听内容的交流。他们感到不安，因为他们的行为显露出软弱的迹象，而作为各自部族的首领，他们中的任何一人都承受不起这样的软弱。他们承认，这可能被解读为助长了穆罕默德ﷺ的势力，也可能鼓励民众接受他的讯息。

Abu Sufyan ibn Harb, Abu Jahl ‘Amr ibn Hisham and al-Akhnas ibn Shurayq, were each unaware that the other was going to listen to the Messenger of Allah (pbuh) as he was praying in his house. Each one was disguised and each chose a place to sit where he could listen. None knew where the other was. Allah’s Messenger (pbuh) regularly stayed up most of the night reciting the Qur’an. They passed this particular night listening attentively to him, their minds were captured and their hearts affected, until dawn arose when they all quickly dispersed. On the way home they met accidentally, reproaching one another, each one saying to the other, “Don’t do it again, for if one of the lightminded fools sees you, it would compromise and weaken your standing, and it would tip the scales in Muhammad’s favor.” On the second night, each of them felt his legs taking him to the same spot where he had spent the previous night. The three listened once again to Allah’s Messenger (pbuh) reciting the Book of Allah and, as before, they met at dawn and reproached each other, yet this did not prevent them from attending for a third night. When they realized their weakness towards Muhammad’s Message, they took a solemn oath never to return. Nevertheless this incident resulted in an exchange of views concerning what they had heard over the three nights; they were agitated because their actions manifested signs of weakness which none of them, as leader of his tribe, could afford. This, they acknowledged, could be construed as playing into the hands of Muhammad (pbuh) and it might encourage the people to accept his Message.

尽管古莱什人设下了种种障碍,这一宣教还是成功地传入了麦加,古莱什人惊恐万分,担心最坏的结果,即伊斯兰在阿拉伯各部落中传播开来。因此,古莱什人加紧了对安拉的使者ﷺ及其门徒的敌对行动。局势最终几乎令人难以忍受,安拉的使者ﷺ前往塔伊夫城,寻求塞盖夫部族的支持与庇护,希望他们能够皈依伊斯兰。他亲自前去拜访,但他们对他言语粗暴,待他非常恶劣。他们煽动他们的无赖和奴隶向他投掷侮辱和石块,直到他全身,包括双脚,都流出了血。他ﷺ设法躲进了属于拉比尔之子沙比布和沙伊巴所有的一片果园。他在那里坐下,思考自己的处境和这一宣教。他知道,没有某位首领的庇护,他无法进入麦加;而经历了在塔伊夫所遭受的对待之后,他也不能再回到塔伊夫;他又不能继续留在果园里,因为果园属于两个不信道者。他ﷺ感到十分痛苦,举起双手向天,哀叹并向安拉(SWT)祈求。他满怀痛楚,却对安拉(SWT)怀有无比的信心,说道:"主啊!我向你诉说我的软弱、我的微薄力量,以及我在世人面前的卑微。至仁的主啊!你是弱者的主,也是我的主。你要把我托付给谁?是交给一个会虐待我的远方之人,还是交给你使他支配我的敌人?只要你不对我发怒,我便不在乎其他任何事情。你赐予我的安康,对我已经足够。我求庇于你尊容的光明之下,那光明照亮了黑暗,使今世与后世的事务各得其宜,但愿你的震怒不要降临于我,你的愤怒不要临到我身上。唯愿你喜悦,直至你心满意足。" “除你之外，没有任何力量，也没有任何能力。”

Despite all the obstacles that the Quraysh laid down, the call succeeded in penetrating Makkah, and the Quraysh became panic stricken fearing the worst, i.e. the spreading of Islam among the Arab tribes. Quraysh, therefore, intensified their hostile campaign against Allah’s Messenger (pbuh) and his Sahabah. The situation eventually became almost unbearable and Allah’s Messenger (pbuh) went to the city of Ta’if seeking the Nussrah (support) and protection of Banu Thaqif in the hope that they might embrace Islam. He approached them on his own, but they spoke to him harshly and treated him very badly. They stirred up their louts and slaves who hurled insults and stones at him until the whole of his body including his feet bled. He (pbuh) managed to take refuge in an orchard belonging to Shabeeb and Shayba, sons of Rabi’ah. There he sat thinking about his situation and about the call. He knew that he could not enter Makkah without one of the leaders’ protection, neither could he go back to Ta’if after the way he had been treated there, and he could not stay in the orchard for it belonged to two disbelievers. He (pbuh) felt very distressed and lifted his arms to the sky lamenting and supplicating to Allah (swt). Painfully and with immense confidence in Allah (swt), he said, “O Allah! To You I complain of my weakness, little resource, and lowliness before man. O Most Merciful! You are the Lord of the weak, and You are my Lord. To whom would You confide in me? To one afar who will misuse me or to an enemy to whom You have given dominance over me? If You are not angry with me, I do not care about anything else. Your favor of well-being on me is sufficient for me. I take refuge in the light of Your countenance by which the darkness is illuminated, and the things of this world and the next are rightly ordered, lest Your anger descend upon me or Your wrath not light upon me but come down on me. It is for You to be satisfied until You are well pleased. There is no power and no might except in You.”.

于是他在麦加人穆twetim·本·阿迪(al-Mut'im ibn 'Adiy)的庇护下返回了麦加。古莱什人很快得知了先知在塔伊夫所遭遇的事情,这反而使他们变本加厉地虐待先知ﷺ,并禁止人们聆听他的讲述。麦加人离弃了他,不愿听他的宣教。然而,他ﷺ从未灰心丧气,仍在节庆期间亲自前往各个部落,邀请他们信仰伊斯兰,告诉他们自己是安拉(SWT)派遣的先知,并请求他们相信自己。但是,他那可憎的叔叔艾布·莱海卜却始终不离他左右。他跟随先知ﷺ到处走,告诫人们不要听他的话,于是人们对他置之不理,不再理会。

Whereupon he returned to Makkah under the protection of al-Mut’im ibn ‘Adiy. The Quraysh soon learned of what had happened to the Messenger of Allah (pbuh) in Ta’if, and this only made them increase their ill treatment of the Messenger (pbuh) and they prohibited people from listening to him. The Makkans deserted him and refrained from listening to his preaching. However, he (pbuh) was never disheartened, and went on calling people to the Deen of Allah by offering himself to the tribes during the festive seasons, inviting them to Islam, telling them that he was a Prophet sent by Allah (swt) and asking them to believe in him. But Abu Lahab, his hateful uncle, never left his sight. He followed him everywhere telling people not to listen to him, so the people ignored him and paid him no attention.

Messenger of Allah ﷺ then resorted to visiting the tribes in their dwellings, offering himself to them. He visited the tribes of Kinda, Kalb, Banu Hanifah and Banu ‘Aamir ibn Sa’sah. None of them actually responded to his call and they all bitterly opposed him, especially Banu Hanifah. As for Banu ‘Aamir, they wanted authority after him in return for giving him allegiance. He ﷺ replied, "Authority is a matter which Allah places where He pleases." Upon hearing this Banu ‘Aamir also declined to help. Note: the translation should read as follows, with ﷺ placed after each mention of the Prophet: 圣使ﷺ随后前往各部落的居所拜访，向他们自荐。他拜访了肯达部落、凯勒卜部落、Banu Hanifah部落和Banu ‘Aamir ibn Sa’sah部落。他们之中没有一个真正响应他的呼召，而且全都激烈地反对他，其中尤以Banu Hanifah部落为甚。至于Banu ‘Aamir部落，他们要求在他之后获得统治权，作为效忠他的回报。他ﷺ回答说："权柄是安拉置于祂所意欲之处的事务。"Banu ‘Aamir部落听后也拒绝了提供帮助。

The Messenger of Allah (pbuh) then resorted to visiting the tribes in their dwellings, offering himself to them. He visited the tribes of Kinda, Kalb, Banu Hanifah and Banu ‘Aamir ibn Sa’sah. None of them actually responded to his call and they all bitterly opposed him, especially Banu Hanifah. As for Banu ‘Aamir, they wanted authority after him in return for giving him allegiance. He (pbuh) replied, “Authority is a matter which Allah places where He pleases.” Upon hearing this Banu ‘Aamir also declined to help.

因此,麦加拒绝了伊斯兰教,塔伊夫的人也是如此,各部落同样拒绝了安拉的使者的召唤。那些来麦加经商的部落得知了安拉的使者的处境以及他的孤立,这反而使他们更加疏远他,从而加重了他的孤立。伊斯兰的宣教变得更加艰难,而冥顽不化的麦加社会则显露出全面拒绝、不信和固执的迹象。麦加的宣教前景变得十分渺茫。

Therefore, Makkah rejected Islam, as did the people of Ta’if, and the tribes too rejected the Messenger of Allah’s call. Those tribes who came to Makkah to conduct business learned of the situation of the Messenger of Allah (pbuh) and his isolation, and this only drove them further away from him, thus worsening his isolation. The call for Islam became much more difficult while the hardened Makkan society showed signs of total rejection, disbelief and stubbornness. Expectations for the Da’wah in Makkah became very low.