先知穆罕默德ﷺ在麦加的宣教分为两个阶段。第一个阶段是教导、培育以及理智与精神建设的阶段。第二个阶段是传播使命并为之奋斗的阶段。第一阶段的目的是确保人们正确理解这些新的概念，将它们融入人的品格之中，并围绕这些概念塑造人的品格。第二阶段的目的是将这些概念转化为社会中的一股动员力量，推动人们在生活的各个领域去落实它们。概念若不在社会中付诸实施，便只是一堆没有生命的信息。要使这些概念获得活力并得以实施，它们首先必须经历一个转变过程，从单纯的思想转变为社会中的推动力量，使人们接纳它们、领悟它们、承载它们，并为实现它们而奋斗。最终，这些概念的实现将成为必然。

The Da’wah of the Messenger of Allah (pbuh) in Makkah was divided into two stages. The first stage was the stage of teaching, culturing and intellectual and spiritual building. The second stage was the spreading of the Message and the struggle. The first stage was to ensure the correct understanding of new concepts and to incorporate them into personalities and to structure them around these concepts. The second stage was to transfer these concepts into a mobilizing force in the society that drives it to implement them in the different walks of life. Concepts are nothing but a mass of lifeless information unless they are implemented in a society. In order for these concepts to be energized and implemented, they first have to go through the process of being transformed from mere thoughts to becoming a driving force within the society, with people adopting them, realizing, carrying them and struggling to implement them. Eventually, the implementation of these concepts would become inevitable.

这就是安拉的使者ﷺ在麦加开展宣教的方式。第一阶段，他召唤人们归信伊斯兰，用伊斯兰的理念培养他们，教导他们伊斯兰的律法。他凡能聚集到的人，都以伊斯兰信仰为基础将其聚拢。这一阶段是秘密地将个人组织起来，并为宣教做准备。安拉的使者ﷺ坚持不懈地推行这一召唤，急切地希望培养所有归信伊斯兰的人。他把他们聚集在阿尔-阿尔卡姆的家中，或者派人到他们自己的家中或山谷里，以小组的形式对他们进行培养。他们秘密地进行，并聚集成一个群体。他们的信仰日益坚定，彼此之间的关系日益紧密，他们对每天所面临的使命也日益清醒，直到他们准备好为宣教献出一切。这一信息在他们的心中和思想中深深扎根，伊斯兰如同血液流淌在他们的血管里，他们成为了行走的伊斯兰典范。因此，尽管他们竭力将自己和宣教隐藏在古莱氏人的视线之外，这一信息却永远无法局限于他们自身之内。

This is how the Messenger of Allah (pbuh) went about his call in Makkah. In the first stage, he called people to Islam, cultured them with its concepts and taught them its rules. He gathered whoever he could on the basis of the Islamic belief. This was the stage of secretly grouping individuals and orienting them for the Da’wah. Allah’s Messenger (pbuh) relentlessly pursued the call, eager to acculturate all those who embraced Islam. He gathered them in the house of al- Arqam, or sent someone to culture them in circles in their own homes or in the mountain valleys. They did so in secret and gathered in a group. Their belief became stronger, and relations between them closer, and their awareness of the task that they faced daily until they were ready to sacrifice anything in the way of the Da’wah. The Message took deep root in their hearts and in their minds, Islam became like the blood in their veins - they became walking examples of Islam. Therefore, the Message could never remain confined within themselves, despite their attempts to keep themselves and the Da’wah away from the eyes of Quraysh.

他们开始与自己信任的人交谈，也与那些内心已准备好接受伊斯兰的人交谈。于是，人们逐渐知道了他们的使命，也感受到了他们的存在。在这一阶段，宣教已站在起点上，需要正式展开。这标志着第一阶段的结束，即聚集与融合的阶段，宣教也必然进入第二阶段，即互动与斗争的阶段。这一阶段包括向人们阐述伊斯兰及其理念。有些人回应并接受，有些人则拒绝并与之对抗。然而，在不信与虚妄被击败、信仰与正义占据上风之前，这样的冲突是不可避免的。尽管人心可以多么顽固，他们虽竭力回避，以求不受影响，却永远无法长久阻挡正确理念的道路。

They began talking to people they trusted, and to those in whom they felt a readiness to accept Islam. People, therefore, found out about their Message and felt their presence. At this stage, the call was positioned at the starting point and needed to be launched. This marked the end of the first stage, i.e. the collectivization and acculturation, and the call inevitably moved to the second stage, that of interaction and struggle. It involved expounding Islam and its concepts to the people. Some people responded and accepted, and others rejected and fought it. However, before disbelief and falsehood could be defeated and before Iman and righteousness could gain the upper hand, such a clash was inevitable. Yet, no matter how stubborn peoples’ minds are, they can never permanently block the path of the right concepts, although they try to avoid them so as to remain unaffected.

因此,互动的阶段开始了,其中包含了两种截然不同的思想潮流之间的斗争:伊斯兰与库夫尔(Kufr)。这一阶段始于安拉的使者ﷺ与他的圣门弟子们一道出现的时候,其方式是阿拉伯人从未见过的:他们一同绕着天房(Ka'bah)巡行,宣讲使命。从那时起,安拉的使者ﷺ在麦加公开地邀请人们皈依伊斯兰,挑战他们既有的生活方式。

Therefore, the stage of interaction commenced, incorporating as it did the struggle between the two disparate streams of thoughts, that of Islam and Kufr. It proceeded from the time that the Messenger of Allah (pbuh) emerged with his group of Sahabah, in a manner never before witnessed by the Arabs, and together they circumumbulated the Ka’bah declaring the Message. From that time on, the Messenger of Allah (pbuh) publicly invited people to Islam in Makkah, challenging their existing lifestyles.

安拉的独一性的古兰经经文降示给安拉的使者ﷺ，谴责不信与拜偶像的经文，以及抨击人们盲目效仿祖先之道的经文也相继降示。这些经文被降示，是为了痛斥社会中的腐败交易，它们抨击高利贷（Riba）、欺诈以及在秤量上作弊（Tatfeef）。为了向民众传达，安拉的使者ﷺ分批与他们谈论伊斯兰。他首先召集自己的部族，邀请他们共餐。然后他邀请他们信奉伊斯兰，并请求他们支持他，但他们拒绝了他。他又在萨法山召集麦加人并与他们交谈，但这激怒了古莱氏的首领们，尤其是艾布·莱海卜，于是安拉的使者ﷺ与古莱氏之间、他与其他阿拉伯人之间的裂痕加深了。因此，与公众的互动，同时伴随着在家中集中进行的教育，特别是在艾尔古盖姆的家中以及在山谷中进行的教育。

Qur’anic verses proclaiming the Oneness of Allah (swt) were revealed to the Messenger of Allah (pbuh), as were the verses deploring disbelief and idol-worship, and the verses attacking the way people blindly followed their forefathers. These verses were revealed to abhor the corrupt dealings within society, they attacked interest (Riba) and corruption and cheating in the scales (Tatfeef). In order to address the people, the Messenger of Allah (pbuh) talked to them about Islam in groups. He started by gathering together his clan, inviting them for meals. Then he invited them to Islam and asked them to support him, but they rejected him. He gathered the Makkans at al-Safa and talked to them, but this enraged the leaders of the Quraysh, especially Abu Lahab, thus the rift deepened between Allah’s Messenger (pbuh) and the Quraysh and between him and the other Arabs. Thus, the interaction with the public was coupled with the concentrated education being delivered in houses, specifically in the house of al-Arqam and in the valleys.

这一呼吁从邀请有良好潜质的个人，转向邀请所有人。公开的宣教与融入当地社会的努力对古莱什人产生了明显的影响，从他们的居所中激起了大量的仇恨，并随着宣教威胁的增强而不断加剧。古莱什人在意识到已无法再忽视穆罕默德ﷺ及其讯息之后，开始采取严肃的措施来对抗和抵制达瓦。于是，针对安拉的使者ﷺ及其圣门弟子的敌意愈演愈烈。

The call moved from inviting individuals who displayed good potential to inviting all people. The public call and acculturation had a visible effect on the Quraysh, for it unleashed from their quarters a great deal of hatred which mounted, as the threat of the call increased/became more prevalent. The Quraysh began taking serious measures to counter and resist the Da’wah after realizing that it could no longer ignore Muhammad (pbuh) and his Message. Thus, the hostilities intensified against Allah’s Messenger (pbuh) and his Sahabah.

公开的做法，尤其是这一群体的公开行动，却产生了巨大的影响。它营造了推动伊斯兰宣教发展所必需的舆论环境，并助其在麦加迅速传播。日复一日，穆斯林的人数不断增长：贫穷的、被剥夺的、受压迫的人皈依了伊斯兰；贵族与领袖也皈依了；富有的商人同样如此，他们的买卖并未使他们分心，而是让他们去思考安拉的使者ﷺ所呼吁的是什么。皈依伊斯兰的人，是那些头脑与心灵能够理解纯洁、智慧与真理的人，也是那些超越顽固与傲慢的人。他们一旦认识到伊斯兰的正确，以及传达讯息者的诚实，便立即皈依。伊斯兰就这样在麦加传播开来，男人和女人都皈依了它。尽管穆斯林在此过程中忍受了种种考验与苦难，集体的宣教工作仍在将讯息传递给更广大的受众方面发挥了重要作用。宣教的成功使古莱氏的领袖们更加愤怒，如同一团火在他们心中燃烧。安拉的使者ﷺ对统治麦加的不公、严苛与压迫发起了持续不懈的思想运动，他嘲讽、抨击并揭露了他们那些不祥的观念与习俗。

The public approach of the group, however, had a massive effect. It created the public opinion necessary for the growth of the Da’wah and this asssisted in its rapid expansion throughout Makkah. Every day that passed saw a growth in the number of Muslims, the poor, the deprived and the oppressed embraced Islam so did the nobles and leaders, and the rich traders whose trading did not distract them from reflecting on what the Messenger of Allah (pbuh) was calling for. Those who embraced Islam were the ones whose minds and hearts understood purity, wisdom and truth, and those who raised themselves above stubbornness and haughtiness. They embraced Islam the moment they realized its righteousness and the truthfulness of the one who conveyed the Message. Islam spread in Makkah therein, and men and women embraced it. The collective Da’wah played a major role in taking the Message to a wider audience despite the trials and suffering that the Muslims had to endure in the process. The success of the Da’wah enraged the leaders of the Quraysh still further, and was like a fire burning through their hearts. The Messenger of Allah (pbuh) waged an unrelenting, ideological campaign against injustice, harshness and oppression that dominated Makkah, and he mocked, attacked and exposed their ill-fated concepts and practices.

这标志着安拉的使者（愿主福安之）与他的圣门弟子一方，和古莱氏不信道者另一方之间，最严峻的阶段之一的开始。尽管从适应阶段到互动阶段之间的过渡期被认为是最为微妙、最为敏感的，因为它需要极大的智慧、耐心和审慎；但互动阶段实际上最为艰难，因为它需要坦率和无畏，而不计较眼前局势的结果或条件。这是因为穆斯林的宗教信仰与信德将因此受到考验。

This marked the beginning of one of the most severest of stages between the Messenger of Allah (pbuh) and his Sahabah on one side and the disbelievers of the Quraysh on the other. Although the intermediate phase between the stage of acculturation and the stage of interaction is considered to be the most delicate and sensitive, because it requires a great deal of wisdom, patience and precision, the phase of interaction is actually the most difficult because it requires frankness and defiance without giving any account to results or conditions of the situation at hand. This is so due to the fact that the Muslims would be tested in their Deen and Iman.

先知穆罕默德ﷺ与他的圣门弟子们经历了那个阶段，忍受着足以压垮最高山峰的压迫、折磨、迫害和侵害。

The Messenger of Allah (pbuh) and his Companions passed through that phase enduring the kind of oppression, torture, persecution and aggression that would weigh down the highest mountain.

他们中的一些人迁往阿比西尼亚，一些人在酷刑之下丧生，还有一些人经受住了最残酷的迫害而幸存下来。他们坚持不懈地奋斗，直到能够用伊斯兰的光明影响麦加社会，并开始驱散不信所造成的黑暗，而麦加正沉浸在这黑暗之中。尽管安拉的使者ﷺ在阿尔ক়姆之家度过了三年，完成了宣教的第一阶段，但他此后又不得不与不信进行斗争长达八年，尽管他已通过许多神迹清楚地证明了自己的先知身份。在整个过程中，古莱什人从未停止对穆斯林的迫害，也没有表现出任何缓和其对伊斯兰强硬立场的迹象。由于穆斯林与古莱什人之间的互动，宣教的影响传遍了整个半岛，成为人人谈论的话题；朝觐者也帮助将这一召唤的消息传播到阿拉伯各部落之中。然而，那些阿拉伯人大多仍是旁观者，从未向信仰迈出一步，因为他们最关心的是不去得罪古莱什人。他们回避安拉的使者ﷺ，以免与古莱什人发生冲突。安拉的使者ﷺ和圣门弟子们所处的这种危险境况表明，将宣教推进到伊斯兰得以实施的第三阶段势在必行。

Some of them emigrated to Abyssinia, some of them perished under torture and some of them survived the most atrocious types of aggression. They pursued their relentless struggle until they were able to affect the Makkan society with the light of Islam and to begin to dissipate the darkness that disbelief had engendered, and that Makkah had been plunged into. Despite the fact that the Messenger of Allah (pbuh) spent three years in the House of al- Arqam, having completed the first stage of the Da’wah, he had to struggle against disbelief, even though he had clearly demonstrated his Prophethood through many miracles, for another eight years. All of this transpired without the Quraysh once giving any respite from torturing the Muslims, nor showing any signs of appeasing their harsh stance against Islam. As a result of the interaction between the Muslims and the Quraysh, the impact of the Da’wah spread throughout the Peninsula and became a subject on everyone’s lips; the pilgrims helped in spreading the news of the call amongst the Arab tribes. However, those Arabs remained mainly spectators and never moved one step towards Iman, as their main concern was not to upset the Quraysh. They avoided the Messenger of Allah (pbuh) in order not to clash with the Quraysh. This dangerous situation of the Messenger of Allah (pbuh) and the Sahabah made it evident that moving the Da’wah to the third phase in which Islam will be implemented is a must.

然而，麦加的迹象并不表明迁往那里是一个可行的选择。此外，针对穆斯林的敌对行为不断增加，使他们无法full全身心投入传播伊斯兰教的工作，而民众的拒绝更使局势雪上加霜。

However, the signs in Makkah were not indicative towards it being a viable option. Additionally, the increase in hostilities against the Muslims prevented them from fully devoting their time to the call and the people’s rejection compounded the situation and made it worse.