众所周知,先知ﷺ曾让人写下一份宪章性文件,并以此规范麦地那——这个新兴伊斯兰国家首都——的一些社会关系。以下记载见于艾布·达伍德的《逊南》(3/154/3000),其传述链最为可靠;另见该书另一印本(3/114/3002)。

It is from the established matters that the Prophet (peace be upon him) had a constitutional document written down and that he adopted it for the regulation of some of the relationships in Madinah, the capital of the newly arising Islamic State. The following has been narrated with the most authentic of chains of transmission in the “Sunan of Abu Dawud” (3/154/3000) and in another printed version of his “Sunan” (3/114/3002):

az-Zuhriy 转述自 Abdur Rahman bin Abdullah bin Ka'b bin Malik，他的父亲是那三位被接受忏悔者之一（即 Ka'b bin Malik）：

Az-Zuhriy related from Abdur Rahman bin Abdullah bin Ka’b bin Malik from his father who was one of the three whose repentance had been accepted (i.e. Ka’b bin Malik):

Ka'b bin Al-Ashraf 过去常嘲讽先知(ﷺ),并煽动古莱什的不信道者反对他。先知(ﷺ)来到麦地那时,那里的居民成分复杂:其中一些人是穆斯林,另一些人是崇拜偶像的多神教徒,还有一些人是犹太人。他们企图伤害先知(ﷺ)及其门徒,对他们进行侮辱。于是,至高的安拉命令祂的先知要忍耐并宽恕。安拉就此降示了启示。

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) and incited the disbelievers of the Quraish against him. When the Prophet (ﷺ) came to Madinah, its people were a mixed blend; some of them were Muslims and others were polytheists who worshipped idols whilst some were Jews. They used to seek to bring harm/abuse to the Prophet (ﷺ) and his Companions. Then Allah, the Most High, commanded His Prophet to show patience and to overlook. Allah revealed in respect to them .

“你们必定会在财产和自身上受到考验。你们必定会听到那些被赐予经典的人，以及以物配主的人所说的许多伤人之言。但如果你们坚忍并敬畏真主，那确实是应当坚定去做的事情。”（TMQ 3:186）

“You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

当Ka'b bin Al Ashraf拒不停止伤害先知(ﷺ)时,先知(ﷺ)命令Sa'd bin Mu'adh派遣一小队人去杀他。他派去的是Muhammad bin Maslamah。随后他讲述了杀死此人的经过。

When Ka’b bin Al Ashraf refused to desist from hurting the Prophet (ﷺ) the Prophet(ﷺ) ordered Sa’d bin Mu’adh to send a small group to kill him. He sent Muhammad bin Maslamah. He then mentioned the story of his killing. .

当他们杀害他时,犹太人和多神教徒深感惊恐。第二天,他们来到先知(ﷺ)面前,说:“我们的同伴夜里遭到袭击并被杀害了。”先知ﷺ便告知他们,他一直所说的正是此事。随后,先知ﷺ召集他们,以便书写一份他与他们之间的协议文书,供他们日后遇事时参照。于是,他书写了一份协议文书(Sahifah),规定他、他们(非穆斯林)以及穆斯林群体之间的关系。”以下内容也见于艾布·达伍德,并载于拜哈基的《圣训之证》(Dalaa'il An-Nubuwwah)第3卷第198页:

When they killed him, the Jews and the polytheists were greatly alarmed. The next day they came to the Prophet (ﷺ) and said: “Our Companion was attacked at night and killed.” The Prophet(ﷺ) then informed them about that what he had been saying. The Prophet (ﷺ) then called them so that he could write a document of agreement between him and them for them to refer back to (for issues). And so, he wrote a document (Sahifah) of agreement between him, them (the non-Muslims) and the Muslims in general.” The following was also related via Abu Dawud in “Dalaa’il An- Nubuwwah” of Al-Baihaqi (3/198):

“Ka’b bin Al-Ashraf 过去常常嘲笑先知（ﷺ）……然后他接着提到了这段叙述（即该传闻）。而阿卜杜勒-卡里姆的圣训更为完整……”我们稍后再谈阿卜杜勒-卡里姆的圣训。

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) … He then went on to mention it (i.e. the narration). And the Hadith of Abdul-Kareem is more complete …”. We will come to the Hadith of Abdul-Kareem later. .

阿尔巴尼说:该段圣训的isnad(传述链)是sahih(沙希学)的。 我说:是的(这是正确的),而关于isnad中存在idtiraab(不稳定性)的说法,并不会对此产生负面影响。

Al-Albani said: The Isnad (Chain of narration) is Sahih. I say: Yes (that is correct) and what has been mentioned in terms of the existence of instability (Idtiraab) in the Isnad does not negatively impact that. .

因为:

That is because:

1) 此段圣训要么由阿卜杜·拉赫曼·本·阿卜杜拉·本·卡卜·本·马力克传述，他的父亲阿卜杜拉·本·卡卜·本·马力克；阿卜杜拉在卡卜·本·马力克失明之后引导他。他是从自己的父亲——圣门弟子卡卜·本·马力克处传述的，卡卜是那三位蒙受悔过被接纳的人之一，这在布哈里和穆斯林所载的众多圣训中均有记录。因此，依照布哈里和穆斯林的条件，此圣训是沙希（可靠的）。

1) Either it was related by Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik from his father Abdullah Bin Ka’b Bin Malik, who use to guide Ka’b Bin Malik after he became blind, who related from his father, the Sahaabiy Ka’b Bin Malik, one of the three whose repentance was accepted, as has been recorded in numerous Ahaadeeth of Al- Bukhaari and Muslim. And so, the Hadith is Sahih (authentic) upon their conditionality. .

2) 或者，此段圣训是由阿卜杜·拉赫曼·本·阿卜杜拉·本·卡卜·本·马立克从他的祖父——圣门弟子卡卜·本·马立克——直接传述的。之所以如此，是因为阿卜杜·拉赫曼有时代表其父阿卜杜拉向祖父传达信息。另外，阿拉伯人常常称祖父为父亲。（此外，祖父也确实是父亲，这在《古兰经》中有明文记载，正如这是建立在感官与理性必然性之上的语言需要。）这确实是一种持续不断、普遍一致的习惯用法。因此，传述链中所说的“从他的父亲”，即是指从他的祖父。 3) 或者，此段圣训是由阿卜杜·拉赫曼·本·卡卜·本·马立克从他的父亲——圣门弟子卡卜·本·马立克——传述的，而不是从阿卜杜·拉赫曼·本·阿卜杜拉·本·卡卜·本·马立克传述的。祖胡里曾同时从阿卜杜·拉赫曼·本·阿卜杜拉·本·卡卜·本·马立克，以及与他同名、同为其叔伯的阿卜杜·拉赫曼·本·卡卜·本·马立克那里听闻（即采集过圣训）。这种不一致只来自祖胡里本人：他凭记忆传述，某次如此回忆，另一次又那样回忆，原因在于世系与名字十分接近；而有时他则倾向于稳妥，以断续传述链（即穆尔赛勒）的形式进行传述。

2) Or, it was related by Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik from his grandfather (directly), the Sahaabiy Ka’b Bin Malik. That is because Abdur Rahman use to guide his grandfather on behalf of his father Abdullah on some occasions. Also, the Arabs use to frequently call their grandfathers father. (In addition, the grandfather, is also a father, definitely, as stated in the Qur’an. Just as it represents a linguistic necessity built upon sensory and rational necessity). Indeed, it is a continuous and constant customary norm. Therefore, the statement in the chain of transmission “From his father” means from his grandfather. 3) Or it was related by Abdur Rahman Bin Ka’b Bin Malik from his father, the Sahaabiy Ka’b bin Malik, and not from Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik. Az-Zuhriy heard (i.e. took the narrations) from both Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik and from his namesake and his paternal uncle Abdur Rahman Bin Ka’b Bin Malik. The inconsistency only comes from Az-Zuhriy as he related from his memory and recalled this on an occasion and recalled that on another occasion due to the closeness of the lineages and names, whilst sometimes he would prefer safety and related Mursal (with an interrupted chain of narrators).

那犹太人Ka’b bin Al-Ashraf是一位诗人,他常讥讽真主的使者ﷺ,并在他的诗中煽动古莱氏的不信道者反对他。真主的使者ﷺ来到麦地那时,那里的人口十分混杂:有被真主的使者ﷺ的召唤(Da’wah)团结起来的穆斯林,有崇拜偶像的多神教徒(Mushrikeen),还有犹太人。犹太人精于武器和堡垒,是雅斯里卜人(Yathrib)中奥斯(Aws)和赫兹拉朱(Khazraj)两部族的盟友。真主的使者ﷺ抵达麦地那后,想要改善他们所有人的状况。那时常有这样的情况:一个人是穆斯林,他的父亲却是多神教徒;一个人是穆斯林,他的兄弟却是多神教徒。真主的使者ﷺ来到麦地那后,多神教徒和犹太人总是设法对真主的使者ﷺ和他的同伴造成极大的伤害和侮辱。至高的真主命令他的使者和穆斯林对此坚忍,并宽恕他们。真主,赞颂归于祂,就此降示经文:“你们必定在财产和生命上受到考验;你们必定会从先前获赐天经的人和以物配主者那里听到许多伤害的话。但如果你们坚忍并敬畏真主,那确是最应当坚定遵行的事。”(《古兰经》3:186)

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and incite the disbelievers of Quraish against him in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a blended mix, consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews who were people of weaponry and fortresses and were allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah, he wanted to remedy the situation of them all. A man would be a Muslim and his father a Mushrik (polytheist), and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al- Madinah, the polytheists and Jews used to seek to bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Messenger and the Muslims to persevere patiently upon that and overlook them. Allah, glorified be His praise, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

而且真主也就此降示：“许多有经人希望在你们信道之后，使你们重新变为不信道者，这是他们因自己的嫉妒，在真理已对他们明显之后才有的。你们应当宽恕，应当容忍，直到真主降下他的命令。真主对于万事确是全能的。”（《古兰经》2:109）此后，当凯卜·本·艾什拉夫拒绝停止伤害真主的使者ﷺ和穆斯林时，真主的使者ﷺ命令萨阿德·伊本·穆阿兹派遣一小队人去杀他。萨阿德·伊本·穆阿兹派出了穆罕默德·本·麦斯莱迈·安萨里，连同哈里西、安萨里之子阿布·阿布斯，以及萨阿德·本·穆阿兹的侄子哈里斯，共五人为一组，在夜间来到阿瓦利（Al-‘Awaaliy）的时候，凯卜正与人聚坐。凯卜看见他们，心中不悦，并且感到恐惧。他对他们说：“是什么事把你们带到这里来的？”他们回答：“一件需要，把我们带到你这里来了。”他说：“那么，你们中的几个人走近我来，和我商议这件事。”于是，他们中的几个人走近他，对他说：“我们来找你，是想把我们的铠甲卖给你，好用它的价钱来花销。”他（凯卜）回答：“以真主发誓，你们真会这样做吗！自从这个人在你们中间定居之后，你们已经陷入困境了。”随后，他安排他们晚上来见他，那时他比较不忙于应付众人。他们来了，他们中的一人呼唤他。他便起身离开家门，他的妻子对他说：“他们这个时候来敲你的门，不会是为了什么你喜欢的事。”他回答：“他们已经跟我谈过他们的事了。”然后（当他出门时），阿布·阿布斯抓住了他，穆罕默德·本·萨拉玛用剑击中了他，同时他们中的一些人用剑刺进了他的身侧。 然后,在他们杀死他之后,犹太人和与他们一起的多神教徒极为惊恐,清晨醒来后便早早动身去见安拉的使者ﷺ。他们说:“我们的同伴在夜间被叫出去,他是我们主要的贵族之一,却被杀了。”于是安拉的使者ﷺ提醒他们,(Ka'b)在他的诗歌中曾说过什么。他此前曾禁止他们这样做。随后,安拉的使者ﷺ邀请他们与他、与他们以及穆斯林群体之间订立一份文书,他们日后可以以此为准(以解决争端或仲裁问题)。于是先知ﷺ在自己、他们和穆斯林全体之间写下了一份文书。安拉的使者ﷺ命人将其写在葡萄架下,那葡萄架位于哈里斯之女的产业中。此后,那份文书(Sahifah)落入了阿里·伊本·阿比·塔利卜手中,愿安拉喜悦他。

And Allah also revealed in respect to them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So, pardon and overlook until Allah delivers His command. Verily, Allah is capable over all matters” (TMQ 2:109). Then, when Ka’b bin Al-Ashraf refused to refrain from harming the Messenger of Allah (peace be upon him) and harming the Muslims, the Messenger of Allah (peace be upon him) commanded Sa’d Ibn Mu’adh to dispatch a small party to kill him. Sa’d Ibn Mu’adh dispatched Muhammad bin Maslamah Al- Ansari, along with Al-Harithy, Abu ‘Abs Al-Ansari and Al-Harith the nephew of Sa’d bin Mu’adh, as part of a group of five who approached him at night whilst he was in their seated gathering at Al-‘Awaaliy. When Ka’b bin Al-Ashraf saw them, he resented their affair and was frightened by them. He said to them: “What has brought you here?” They replied: “A need has brought us to you”. He said: “Then, let some of you draw near to me to discuss with me this need”. So, some of them drew near to him and said to him: “We have come to you to sell you our armour plates so that we can spend from its price”. He (Ka’b) replied: “By Allah, if you were to do that! You have become overburdened since this man has settled among you”. He then arranged for them to come to meet him in the evening when he was less busy with the people. They came and a man from among them called for him. He then arose to leave his house and his wife said to him: “They are not knocking at your door at this time for something that you will like”. He replied: “Indeed, they have already spoken to me about their matter”. Then (when he left) Abu ‘Abs grabbed hold of him and Muhammad Bin Salamah struck him with his sword whilst some of them thrust him in his side with their swords. Then, after they had killed him the Jews and the polytheists with them were greatly alarmed and set off early to see the Messenger of Allah (peace be upon him) when they awoke in the morning. They said: “Verily, our companion was called upon at night, who is one of our main noblemen and was killed”. Then the Messenger of Allah (peace be upon him) reminded them of what he (Ka’b) use to say in his poetry. He had forbidden them of this and then the Messenger of Allah (peace be upon him) invited them to write between him and them and the Muslims a document, which they would refer back to (in order to resolve or arbitrate issues). And so the Prophet (peace be upon him) wrote between himself, them and the Muslims in general, a document. The Messenger of Allah (peace be upon him) had it written under the grape vines which were in the property of the daughter of Al-Harith. That Sahifah (document), following the Messenger of Allah (peace be upon him) came to be in the possession of ‘Ali Ibn Abi Taalib, may Allah be pleased with him”.

“据传犹太人凯布·本·艾什拉夫是一位诗人,他常在诗中讥讽真主的使者ﷺ及其门徒,并煽动古莱什的不信道者反对他们。真主的使者ﷺ抵达麦地那时,那里的居民情况复杂:有因真主使者ﷺ的召唤(Da'wah)而团结起来的穆斯林,有崇拜偶像的以物配主者(Mushrikeen),还有犹太人,其中一些人擅长武器和堡垒,他们是奥斯和赫兹拉杰两部(耶斯里卜居民)的盟友。真主的使者ﷺ到达麦地那后,想要纠正他们所有人的状况,并与他们订立盟约。当时常有一个人成为穆斯林,而他的父亲却是以物配主者;也有一个人成为穆斯林,而他的兄弟却是以物配主者。真主的使者ﷺ来到麦地那后,以物配主者和犹太人便对真主的使者ﷺ及其门徒施加了极大的伤害和侮辱。至高的真主命令他的先知ﷺ和穆斯林对此忍耐坚持,宽恕他们。至高的真主就此降示经文:“你们必定在财产和生命上受到考验;你们必定会听到那些先你们而领受天启者和以物配主者的许多侮辱。但你们若坚忍并敬畏真主,那确是最值得决心去做的事。”(《古兰经》3:186)真主还降示经文说:“许多有经人因嫉妒,在真理已对他们明白之后,希望你们在信道之后重新变成不信道者。你们应当宽恕和饶恕,直到真主颁布他的命令。真主对于万事确是全能的。”(《古兰经》2:109)”

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite the disbelievers of Quraish against them in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a mix; consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews including those from them who were people of weaponry and fortresses and they were the allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah he wanted to remedy the situation of them all and make a treaty with them. A man would be a Muslim and his father a Mushrik (polytheist) and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al-Madinah, the polytheists and Jews would bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Prophet (peace be upon him) and the Muslims to persevere patiently upon that and overlook them. Allah, the Most High, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). And Allah also revealed in respect to them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Verily, Allah is capable over all matters” (TMQ 2:109). .

然后,当Ka’b bin Al-Ashraf拒绝停止伤害Allah的使者(ﷺ)和穆斯林时,Allah的使者(ﷺ)命令Sa’d Ibn Mu’adh和Muhammad bin Maslamah Al-Ansari,连同Al-Harithy、Abu ‘Eisaa bin Habr Al-Ansaari以及Sa’d bin Mu’adh的侄子Al-Harith,作为一个五人小组前往。他们在夜间来到他那里,当时他正与人在Al-‘Awaaliy的座席聚会中。Ka’b bin Al-Ashraf看见他们时,厌恶他们的来意,并且害怕他们。他对他们说:“是什么使你们来到这里?”他们回答说:“一件需要使我们来找你。”他说:“那么,你们中的一些人走近我来,与我商议这件需要。”于是,他们中的一些人走近他,对他说:“我们来找你,是要把我们的护甲卖给你,好让我们用它的价钱来花用。”他(Ka’b)回答说:“以真主发誓,如果你们那样做的话。自从这个人在你们中间定居以来,你们确实已经负担过重了。”然后他安排他们晚上来见他,那时他较少忙于应付众人。

Then, when Ka’b bin Al-Ashraf refused to refrain from harming the Messenger of Allah (peace be upon him) and harming the Muslims, the Messenger of Allah (peace be upon him) commanded Sa’d Ibn Mu’adh and Muhammad bin Maslamah Al-Ansari, along with Al- Harithy, Abu ‘Eisaa bin Habr Al-Ansaari and Al-Harith the nephew of Sa’d bin Mu’adh, as part of a group of five. They then approached him at night whilst he was in their seated gathering at Al-‘Awaaliy. When Ka’b bin Al-Ashraf saw them, he resented their affair and was frightened of them. He said to them: “What has brought you here?” They replied: “A need has brought us to you”. He said: “Then, let some of you draw near to me to discuss with me this need”. So, some of them drew near to him and said to him: “We have come to you to sell you our armour plates so that we can spend from its price”. He (Ka’b) replied: “By Allah, If you were to do that. Indeed, you have become overburdened since this man has settled amongst you”. He then arranged for them to come to meet him in the evening when he was less busy with the people. .

说到犹太人Ka’b bin Al-Ashraf是一位诗人，他常常讥讽真主的使者ﷺ和他的同伴，并煽动人们反对他们，说：“谁来为Ka’b出手？”后来，当他拒不停止伤害真主的使者ﷺ和穆斯林时，真主的使者ﷺ命令Sa’d Ibn Mu’adh、Muhammad bin Maslamah、Sa’d bin Mu’adh的侄子Abu ‘Eisaa bin Al-Harith等五人组成的一个小组前去处理。他们随后来到Ka’b那里……然后他提到了与前面相同的叙述。

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite against them, saying “Who if for Ka’b?” Then, when he refused to refrain from harming the Messenger of Allah (peace be upon him) and harming the Muslims, the Messenger of Allah (peace be upon him) commanded Sa’d Ibn Mu’adh, Muhammad bin Maslamah, Abu ‘Eisaa bin Al-Harith the nephew of Sa’d bin Mu’adh, as part of a group of five. They then approached Ka’b … And he mentioned the same (i.e. as the previous narration)”. .

关于Ka’b bin Al-Ashraf（卡尔卜·本·阿舍拉夫）的故事，在《伊本·希沙姆传记》（Seera of Ibn Hisham）（2/51）中有详细的记载。

The story of Ka’b bin Al-Ashraf was reported in detail within the Seera of Ibn Hisham (2/51).

伊本·伊斯哈格说（关于卡布·本·阿什拉夫的圣训）：

Ibn Ishaq said (from the Hadith about Ka’b bin Al-Ashraf):

“当古莱氏的巴德尔之人遭受打击时，宰德·本·哈里萨前往埋葬之地的居民中，阿卜杜拉·本·拉瓦哈则前往阿阿利耶的居民中，他们作为报喜者，受安拉的使者ﷺ派遣，向麦地那的穆斯林报告安拉，至尊至大，赐予他的胜利，以及多神教徒中被杀者的情况……卡卜·本·艾什拉夫，是泰伊部落的一个人，属于奈班部族，其母来自奈迪尔部族。他听到这个消息后说：“这是真的吗？你们相信穆罕默德ﷺ杀了那些人吗？这两人（宰德和阿卜杜拉·本·拉瓦哈）所提到的那些人，是阿拉伯的贵族和人民的君主。以安拉发誓，如果穆罕默德ﷺ杀了这些人，那么大地的腹部比它的表面更好！”随后，这位安拉的敌人确认了消息的真实性，便动身前往麦加。他在穆塔利卜·本·阿比·瓦达阿·本·杜拜拉·艾斯·萨赫米的住处落脚，此人娶了阿提卡，她是阿布·伊厄斯·本·乌马耶·本·阿卜杜·沙姆斯·本·阿卜杜·马纳夫之女。她接待了他，并以款待尊敬他。接着，他开始煽动人们反对安拉的使者ﷺ，吟诵诗歌，哭悼古莱氏在巴德尔战役中被杀的井边之人。他说：”

“When the people of Badr (Quraish) were afflicted, Zaid bin Harithah went to the people of As-Safilah and Abdullah bin Rawaahah went to the people of Al-‘Aaliyah as bearers of glad tidings dispatched by the Messenger of Allah (peace be upon him) to the Muslims of Al- Madinah to give the news of the victory Allah, ‘Azza Wa Jalla, had bestowed upon him and about who from among the polytheists had been killed … Ka’b bin Al-Ashraf, who was a man from the Tayyi tribe, one of Bani Nabhan and whose mother was from Bani Nadeer, said upon hearing the news: “Is this true? Do you believe that Muhammad those men whom these two (Zaid and Abdullah Ibn Rawaahah) have named? That is because those were from the nobles of the Arabs and the kings of the people. By Allah, if Muhammad had killed these people, the belly of the earth is better than its surface!” Then, when the enemy of Allah ascertained the truth of the news, he departed until he reached Makkah. He set down at the residence of Al-Muttalib bin Abi Wada’ah bin Dubairah As-Sahmiy who was married to Atikah the daughter of Abu l-‘Ieas bin Umayyah bn Abdi Shams bin Abdi Manaf. She received him and honoured him with hospitality. He then began to incite the people against the Messenger of Allah (peace be upon him), reciting poetry and weeping over the people of the well from Quraish who had been killed at Badr. He said:

巴德尔的磨坊吐出了它的人民的鲜血。

Badr’s mill churned out the blood of its people.

在像白德尔战役这样的时刻，你应当哭泣、流泪。

At events like Badr you should weep and cry.

“最优秀的人在其水井边被杀害。”（原文如此）“谁能为我除掉宾·艾sh拉夫？”穆罕默德·本·麦斯莱迈，即阿卜杜·阿什哈勒部族的兄弟，说：“使者啊，我愿为您除掉他，我会杀死他。”他（愿主赐福他，并使他平安）回答说：“如果你有能力完成，那就去做吧。”穆罕默德·本·麦斯莱迈随后回到自己的居处，停留了三天，除了维持生命所必需的，既不吃也不喝。此事被告知安拉的使者ﷺ，他便召见了他。他ﷺ对他说：“你为何不吃不喝？”他回答说：“安拉的使者啊，我曾说要对您做一件事，但我不知道自己能否完成。”他ﷺ回答说：“你只需尽力而为。”他（随后）说：“安拉的使者啊，我们将不得不说一些话（即运用欺骗）。”他ﷺ回答说：“你认为需要说的话就说吧，因为在这件事上，这对你是合法的。”

The best of the people were slain round its cisterns, “Who will deal with (i.e. eliminate) Bin Al-Ashraf for me?” Muhammad bin Maslamah, the brother of Banu Abdi l-Ash’hal said: “I will deal with him for you O Messenger of Allah. I will kill him”. He (peace be upon him) replied: “If you are capable of carrying it out, then do it”. Muhammad bin Maslamah then went back to his locality and remained for three days, neither eating nor drinking more than he required to remain living. This was mentioned to the Messenger of Allah (peace be upon him) who then called for him. He (peace be upon him) said to him: “Why have you left the food and drink?” He replied: “O Messenger of Allah, I said that I would do something to you and I don’t know if I will be able to fulfil it”. He (peace be upon him) replied: “To try is all that is required of you”. He (then) said: “O Messenger of Allah, it will be necessary for us to say certain things (i.e. use deception)”. He (peace be upon him) replied: “Say what you believe needs to be said as this is Halaal for you in this regard”. .

Sufyan转述，他从‘Amr bin Dinar那里听到Jabir bin ‘Abdullah（愿安拉喜悦他）说：安拉的使者（愿安拉赐他平安）说：“谁去处置（除掉）Ka’b bin Al-Ashraf？因为他确实侮辱了安拉和祂的使者。”Muhammad bin Maslamah问道：“安拉的使者啊，您希望我去杀了他吗？”他（愿安拉赐他平安）回答：“是的。”他说：“安拉的使者啊，我去处置他，请允许我使用（欺骗性的）言辞。”他（愿安拉赐他平安）回答：“你可以使用这样的言辞。”于是Muhammad bin Maslamah去找他（Ka’b），说：“这个人（即先知（愿安拉赐他平安））使我们遭受了天课之苦（即向我们征收天课）。这让我们受苦，我们已经厌倦了这一切。”这个可怜的人听了之后说：“以安拉发誓，你们会因他而受更多的苦，或者会比现在更厌倦他。我早就知道你们的事情会变成这样。”他（Ibn Maslamah）说：“我们确实不能放弃他，直到我们看到他的所作所为；我们也讨厌在跟随他之后，还没看到他的事情会怎样发展就抛弃他。我现在来，是希望你借给我一些椰枣。”他说：“好，我会这样做，条件是你要以你的女人作为抵押。”他说：“你是阿拉伯人中最英俊的人，我们怎么能把女人抵押给你呢？”他回答：“那就把你们的儿子抵押给我。”他（Ibn Maslamah）说：“人们会因为我们把儿子抵押给你，仅仅为了一两瓦斯克（Wasq）椰枣，而诋毁我们的儿子。（或许他说的是：“那么我们的一个儿子会受到侮辱，并且人们会说他为一两瓦斯克椰枣而被抵押。”）他（Ka’b）问：“那你要用什么东西抵押给我呢？”他回答：“我们可以把武器抵押给你。”他说：“好吧。”于是Muhammad bin Maslamah与他约定了一个时间，之后再来见他。

Sufyan related from ‘Amr bin Dinar who heard Jabir bin ‘Abdullah, may Allah be pleased with him, saying, that the Messenger of Allah (peace be upon him) said: “Who will deal with (eliminate) Ka’b bin Al- Ashraf for verily he has insulted Allah and His Messenger?” Muhammad bin Maslamah asked: “Would you like that I kill him O Messenger of Allah?”. He (peace be upon him) replied: “Yes”. He said: “I will deal with him O Messenger of Allah, so permit me to use (deceptive) speech”. He (peace be upon him) replied: “You can employ such speech”. Muhammad bin Maslamah then went to him (Ka’b) and said: “This man (i.e. the Prophet (peace be upon him)) has afflicted us with charity (i.e. taking it from us). This caused us suffering and we are tired of this. When the wretched man heard this, he said: “By Allah, you will be put to more trouble by him or get more tired of him. I knew that your affair would turn out like this”. He (Ibn Maslamah) said: “Indeed, we cannot give him up until we see what he does, and we hate to abandon him after having followed him until we see how his affair will turn out. I have come now for you to loan me dates”. He said: “Yes I will do that upon the condition that you pledge me your women as a security (for the loan)”. He said: “Do we pledge our women to you whilst you are the most handsome of the Arabs?” He replied: “Then pledge me your sons as a security”. He (ibn Maslamah) said: “The people will then disparage our sons upon the basis that we pledged them for a mere Wasq or two Wasqs of dates (Or perhaps he said: “Then one of our sons will be insulted and it will be said that he was mortgaged for a Wasq or two of dates). He (Ka’b) asked: “What will you mortgage to me as a security then”. He answered: “We can pledge you weapons”. He said: “All right”. Then Muhammad b. Maslamah agreed an appointed time to come to see him later. .

穆罕默德ﷺ随后回到他的同伴们那里。他随即动身，卡卜的养兄弟艾布·纳尔拉也与他同行，另有两人也一同前往。他对他们说："我要设法抓住他的头。等我把手伸进他的头发并抓住他之后，你们就动手对付他。"

Muhammad then returned to his companions. He then set off and Abu Naa’ilah, who was the foster brother of Ka’b, set off with him. Two other men also accompanied him. He said (to them): “I will attempt to grab hold of his head. So, when I have inserted my hands into his hair (and grabbed hold), deal with him”. .

安拉的使者ﷺ说:“谁愿意去杀掉侮辱了安拉和祂的使者的凯尔卜·本·艾什拉夫?”于是，穆罕默德·本·麦斯莱迈站起来说:“安拉的使者啊，您想让我去杀他吗?”他ﷺ说:“是的。”穆罕默德·本·麦斯莱迈问:“那么请允许我说一句（假话）吧（即欺骗凯尔卜）。”他ﷺ说:“你可以说。”

Allah's Messenger (peace be upon him) said: “Who is willing to kill Ka’b bin Al-Ashraf who has insulted Allah and His Messenger?” Thereupon, Muhammad bin Maslamah stood up saying: “O Allah's Messenger (peace be upon him), Would you like me to kill him?" He (peace be upon him) said: “Yes”. Muhammad bin Maslamah asked: "Then allow me to say a (false) thing (i.e. to deceive Ka’b)”. He (peace be upon him) said: “You may say it”. .

穆罕默德·本·麦斯莱迈随后去见凯卜,说道:“那个人(即穆罕默德ﷺ)向我们索取萨达卡(施舍),给我们带来了困苦,所以我来向你借一些东西。”凯卜说:“以真主发誓,你们迟早会厌倦他!”穆罕默德·本·麦斯莱迈说:“既然我们已经追随了他,我们就不想舍弃他,直到看看他的事情会如何结局。我们希望你借给我们一两瓦斯格(即一定量的食物)。”[注:阿穆尔不止一次地向我们讲述,他没有提到一瓦斯格或两瓦斯格。]凯卜说:“好吧(我借给你们),但你们应当抵押一些东西给我作为担保。”穆罕默德·本·麦斯莱迈和他的同伴问:“你想要什么?”凯卜答道:“把你们的妇女抵押给我作为担保。”他们回应说:“我们怎么能把妇女抵押给你,你可是阿拉伯人中最英俊的人啊?”凯卜说:“那就把你们的儿子抵押给我。”他们回答:“我们怎么能把儿子抵押给你?其中一个会被羞辱,人们会说他是为了一两瓦斯格而被抵押的?那将使我们蒙受巨大的耻辱。不如我们把武器抵押给你作为担保。”于是凯卜同意了,约定在某个时间再来见他。

Muhammad bin Maslamah then went to Ka’b and said: “That man (i.e. Muhammad (peace be upon him)) demands Sadaqah (charity) from us, and he has brought us hardship, and I have come to loan something from you”. On that, Ka`b said: “By Allah, you will get tired of him!” Muhammad bin Maslamah said: “Now as we have followed him, we do not want to abandon him until we see how his matter will turn out. We wanted for you to loan us a Wasq or two (i.e. quantity of food). [Note: ‘Amr related to us more than once and he did not mention a Wasq or two Wasqs]. Ka’b said: “Yes, (I will loan that to you), but you should mortgage something to me as a security”. Muhammad bin Mas-lama and his companion said, "What do you want?" Ka’b replied: “Mortgage your women to me as a security”. They responded: “How can we mortgage our women to you whilst you are the most handsome of the Arabs?” Ka’b said: “Then mortgage your sons to me” They replied: “How can we mortgage our sons to you? One of them will be insulted and it would be said that he was mortgaged for a Wasq or two? That would cause us great disgrace. Instead, we will mortgage our weapons to you as a security”. He then agreed to come to him later at a set time. .

他夜里去找凯卜,同行的是凯卜的养兄阿布·纳伊拉。凯卜邀请他们进入他的堡垒,然后下楼去迎接他们。他的妻子问他:“这个时候你要去哪里?”他回答说:“只是穆罕默德·本·麦斯莱迈和我的(养)兄阿布·纳伊拉。”他的妻子说:“我听到一个声音,好像有血从中滴落。”他回答说:“他们只是我的兄弟穆罕默德·本·麦斯莱迈和我的养兄阿布·纳伊拉。一个有尊严的人即使被邀请去面对刀刃的刺击,也应当在夜里回应呼唤。”

He came to Ka’b at night accompanied by Abu Na’ilah who was Ka’b's foster brother. He (Ka’b) invited them to come into his fort and then went down to them. His wife asked him: “Where are you going at this hour?” He replied: “It is only Muhammad bin Maslamah and my (foster) brother Abu Na’ilah”. His wife said: “I hear a voice as if blood is dripping from it”. He replied: “They are only my brother Muhammad bin Maslamah and my foster brother Abu Na’ilah. An honourable man should respond to a call at night even if he is being invited to be thrust with a blade”..

“谁去杀掉Ka'b bin Al-Ashraf？他诋毁了真主和祂的使者。”穆罕默德·本·麦斯莱迈说：“真主的使者啊，您希望我去杀了他吗？”他说：“是的。”他说：“那么请允许我去跟他说话（可以用我认为合适的方式，包括欺骗）。”他说：“你随意去说吧。”于是他去见了Ka'b，与他交谈，提起他们之间旧日的友谊，并说：“这个人（即使者ﷺ）向我们索要施舍，这使我们陷入了极大的困境。”Ka'b听后说：“以真主发誓，你们将因他而遭受更大的麻烦。”穆罕默德·本·麦斯莱迈回答：“我们现在已经追随他了，在看到他的事情如何结局之前，我们不愿意抛弃他。我想请你借给我一笔贷款。”他说：“你会用什么作为担保呢？”他问：“你想要什么？”他回答：“把你们的女人抵押给我作为担保。”他说：“你是阿拉伯人中最英俊的，我们怎么能把女人抵押给你呢？”他说：“那就把你们的儿子抵押给我。”他回答：“我们的一个儿子可能会被侮辱，并且人们会说他仅仅为了两瓦斯格的枣子而被抵押。不如我们把武器抵押给你作为担保。”他说：“好吧。”然后穆罕默德·本·麦斯莱迈同意与哈里斯、阿布·阿布斯·本·贾布尔和阿巴德·本·比什尔一同前去见他。

“Who will kill Ka’b bin Al-Ashraf? He has maligned Allah and His Messenger”. Muhammad bin Maslamah said: “O Messenger of Allah, would you like me to kill him?” He replied: “Yes”. He said: “Permit me then to talk (to him in the way I deem fit including deception)”. He said: “Talk (as you like)”. He then went to him (Ka’b) and talked to him, referred to the old friendship between them and said: “This man (i.e. the Messenger (peace be upon him)) has demanded charity (from us) and this has put us to a great hardship”. When be heard this, Ka’b said: “By Allah, you will be put to more trouble by him”. Muhammad bin Maslamah replied: “verily, we have become his followers now and we do not like to forsake him until we see how his affair turns out. I had wanted that you provide me a loan”. He said: “What will you give me as a pledge of security?” He asked: “What do you want?” He answered: “Pledge me your women as a security”. He replied: “You are the most handsome of the Arabs. Should we then pledge our women to you?” He said: “Then pledge me your sons”. He replied: “One of our sons may be insulted and it will be said that he was pledged for (a mere) two Wasqs of dates. Rather, we can pledge you our weapons as a security”. He said: “All right”. Then Muhammad bin Maslamah agreed that he would come to him along with Al-Harith, Abu 'Abs bin Jabr and ‘Abbad bin Bishr. .

后来,他们来到他的住处,夜间呼唤他。他下来见他们。[苏夫亚尼评论说,除了'Amr以外,所有传述者都提到他的妻子说:“我听到一个声音,听起来像是渴望鲜血的声音。”他随后回答她说:“那只是穆罕默德·本·马斯拉玛和他的乳兄阿布·纳伊拉。当一个年轻(强壮)的男人在夜间被叫唤时,即便是要被刀刺,他也应当回应这样的呼唤。”] 穆罕默德ﷺ对他的同伴说:“他走来时,我会伸手去抓他的头,等我牢牢抓住他,你们就去做你们的事。”于是,他披着一件松散的外衣下来时,他们对他说:“我们发现你身上有非常好闻的香味。”他回答说:“是的,我身边有一个女人,她是阿拉伯半岛女人中最香的。”他(穆罕默德ﷺ)说:“你允许我闻一闻(你头上的香味)吗?”他说:“可以,你可以闻。”于是他抓住他的头发,闻了闻。然后他说:“你允许我再闻一次吗?”接着他牢牢抓住他的头,对他的同伴说:“上去对付他。”(叙述者)说:“然后他们杀死了他。”[引文结束]

Later, they came and called upon him during the night (at his residence). He came down to them. [Sufyan commented that all the narrators except 'Amr have stated that his wife said: “I hear a voice which sounds like the voice desiring blood”. He then replied to her saying: “It is only Muhammad bin Maslamah and Abu Na'ilah, his foster-brother. When a young (strong) man is called at night, even if it is to be thrust by a blade, he should respond to such a call”]. Muhammad said to his companions: “As he comes, I will extend my hands towards his head and when I hold him fast, you should do your job. So, when he came down covered loosely by a garment, they said to him: “We find that you have a very fine perfumed fragrance”. He replied: “Yes, I have with me a woman who is the most finely scented of the women of Arabia”. He (Muhammad) said: Would you allow me to smell (the scent on your head)”. He said: “Yes, you may smell”. Then he took the hair (in his hands) and smelt. Then he said: “Would you allow me to do so (once again)”. He then held his head fast and said to his companions: “Set upon him”. He (the relator) said: And then they killed him” [End of Quote].

“先知ﷺ说:‘谁去对付凯卜·本·阿什拉夫?他确实诽谤了安拉和祂的使者。’穆罕默德·本·麦斯莱迈(愿安拉喜悦他)站起来说:‘安拉的使者啊,您是否希望我去杀他?’他说:‘是的。’他说:‘那么允许我说些话吧(即使用欺骗)。’于是他(本·萨拉迈)去见凯卜,对他说:‘这个人(即先知ﷺ)向我们索要天课,这给我们带来了困扰。我们选择跟随他,但又不愿意离开他,直到看看他的事情会如何发展。’他接着说:‘而且我想向你借一笔钱。’凯卜问:‘你们拿什么给我作抵押?’他们(即伊本·麦斯莱迈及其同伴)问:‘你想要我们怎样的抵押?’他回答:‘把你们的妇女抵押给我。’他们说:‘你是阿拉伯人中最英俊的人,我们怎么可能把妇女抵押给你?那对我们将是莫大的耻辱。’他说:‘那就把你们的儿子抵押给我。’他们回答:‘赞美安拉,我们的一个儿子会受到侮辱,并且有人会对他说:你因为一两瓦斯格的枣子被抵押了!’他们说:‘我们可以把武器抵押给你吗?’他说:‘可以,我同意。’。”

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship. We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out”. He continued: “And I had wanted to take a loan from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They (i.e. Ibn Maslalamah and those accompanying him) asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “You are the most handsome of Arabs so how could we possibly pledge our women to you as a security? That would be a shameful disgrace for us” He said: “Then pledge me your sons as a security”. They responded: Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a mere Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes, I agree”. .

当他(Bin Maslamah)后来来到他(Ka'ab)的住所时,他呼唤他。他于是出来,身上带着香气。他去与他(Bin Maslamah)一同坐下,后者身边有三四名随从,香气从他身上散发出来。他们于是向他提起那股香气,他(Ka'b)说:"我有一个女人,她是所有人中最懂得用香的女人。"他(Bin Maslamah)问道:"你可否允许我闻一闻?"他回答:"可以。"他于是把手伸进他头上的头发里,闻了闻。然后他问:"我可以再闻一次吗?"他答应了。当他(Bin Maslamah)抓住他的头时,他说:"上去对付他!"于是他们击打他,直到将他杀死。

When he (Bin Maslamah) later came to his (Ka’ab) residence, he called to him. He then came out and he had a perfumed fragrance. He went to sit with him (Bin Maslamah) who had a group of three or four accompanying him and the smell of the fragrance was coming from him. They then mentioned that perfumed fragrance to him and he (Ka’b) said: “I have a certain woman and she is the most finely perfumed women of all people”. He (Bin Maslamah) asked: “Would you permit me to smell it?” He replied: “Yes”. He then placed his hand in the hair of his head and smelled it. He then asked: “Can I have another smell?” He replied in the affirmative and then when he (Bin Maslamah) had grasped hold of his head he said: “Set upon him” and then they struck him until they had killed him. .

[Yunus说：Ibn Wahb从Ibn ‘Uyainah处转述了与此相似的内容。Musa bin Ishaq Al-Ansari告诉我们，Abdah bin Abdur Rahim说：Ibn ‘Uyainah从‘Amr处转述，他说：Jabir bin Abdullah（愿真主喜悦他）说：安拉的使者ﷺ说："谁去处置Ka’b bin Al-Ashraf？他确已诽谤安拉和祂的使者……"然后他提到了圣训……并且说（在末尾）：然后他回到先知ﷺ那里，将所发生的事情告诉了他。]［引文结束］。

“真主的使者ﷺ说：‘谁去对付凯尔卜·本·阿舍拉夫？因为他诽谤了真主和祂的使者。’穆罕默德·本·麦斯莱迈（愿真主喜悦他）起身说：‘真主的使者啊，您希望我杀了他吗？’他回答：‘是的。’他说：‘那么请允许我说些话（即使用欺骗手段）。’他说：‘是的，你可以这样说。’”ﷺ

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He said: “Yes, you may use such speech”..

然后他(本·萨拉玛)去见他,对他(凯卜)说:"这个人(即先知)向我们索取天课,这使我们陷入困境,让我们筋疲力尽。"他接着说:"我们选择了追随他,不愿在看到他的事情如何发展之前舍弃他。我们本想向你借一两瓦斯格(一种特定的粮食量)。"他(凯卜)问道:"你们拿什么抵押给我?"他们问:"你想要我们做什么?"他回答:"把你们的妇女作为抵押给我。"他们说:"赞美真主,你是阿拉伯人中最英俊的人。如果我们把妇女抵押给你,那岂不是给我们带来耻辱吗?"他说:"那就把你们的儿子作为抵押给我。"他们回答:"赞美真主,我们的一个儿子会受到侮辱,并且有人会对他说:你因为一两瓦斯格枣子而被抵押了!"他们说:"我们可以把武器抵押给你吗?"他说:"可以(我同意)。"

He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship and worn us out”. He continued: “We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out. And we had wanted to take a loan of a Wasq (specific quantity of food) or two from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “Glory be to Allah, You are the most handsome of Arabs. If we were to pledge our women to you as a security that would be a shameful disgrace upon us?” He said: “Then pledge me your sons as a security”. They responded: “Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a (mere) Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes (I agree)”. .

当他(宾·马斯莱迈)后来来到他(凯卜)的住所时,他呼唤了他。于是凯卜出来了,头上散发着香水的芬芳。他去与宾·马斯莱迈坐在一起,后者身边跟着三四个人,香味正从他身上散发出来。他们便向他提起那股香水的芬芳,凯卜说:“我有一个女人,她是所有人中最懂得熏香的女子。”宾·马斯莱迈问:“你是否允许我闻一闻?”他答道:“可以。”于是宾·马斯莱迈把手伸进他的头发里闻了闻。然后他又问:“我能再闻一次吗?”凯卜表示同意。于是他再次把手伸进凯卜的头发里,待他抓住凯卜的头时,便说:“上!”众人一拥而上,击打凯卜,直至将他杀死。”[引文结束]。

When he (Bin Maslamah) later came to his (Ka’ab) residence, he called to him. He then came out and he had a perfumed fragrance effusing from his head. He went to sit with him (Bin Maslamah) who had a group of three or four accompanying him and the smell of the fragrance was coming from him. They then mentioned that perfumed fragrance to him and he (Ka’b) said: “I have a certain woman and she is the most finely perfumed women of all people”. He (Bin Maslamah) asked: “Would you permit me to smell it?” He replied: “Yes”. He then placed his hand in the hair of his head and smelled it. He then asked: “Can I have another smell?” He replied in the affirmative. So he inserted his hand in the hair of his head and then when he (Bin Maslamah) had grasped hold of his head he said: “Set upon him” and then they struck him until they had killed him”. [End of Quote]..

“Ka’b bin Al-Ashraf 过去常常吟诵让先知ﷺ感到困扰的诗歌,并且前往了Ghatafan。先知ﷺ随后说:“谁将为我处置Al-Ashraf的儿子?因为他确实侮辱了安拉和他的使者。”Muhammad bin Maslamah Al-Harithiy说:“使者啊,我愿去。您希望我杀了他吗?”安拉的使者ﷺ对此保持沉默,并说:“去叫Sa’d bin Mu’adh来,与他商议。”他(bin Maslamah)说:于是,我带来了Sa’d bin Mu’adh,并把此事告诉了他。他说:“奉安拉的赐福前去吧,并带上Al-Harith bin Aws bin Mu’adh的侄子‘Abbad bin Bishr Al-Ash’haliy、Abu ‘Abs bin Jabr Al-Harithiy和Abu Na’il Silkan bin Qais Al-Ash’haliy。”他说:于是我与他们会面,并把此事告诉了他们所有人,只有Silkan没有到场。他说:侄子啊,我相信你,但在我与安拉的使者ﷺ商议之前,我完全不愿参与其中。他随后把此事告诉了先知ﷺ,先知ﷺ对他说:“与你的同伴一起去吧。”(转述者)说:于是我们在夜间出发,直到抵达他的堡垒。

“Ka’b bin Al-Ashraf used to recite poetry that troubled the Prophet (peace be upon him) and went out to Ghatafan. The Prophet (peace upon him) then said: “Who will deal with the son of Al-Ashraf for me as he has indeed insulted Allah and His Messenger?” Muhammad bin Maslamah Al-Harithiy said: “I, O Messenger of Allah, would you like me to kill him?” The Messenger of Allah (peace be upon him) remained silent upon that and said: “Fetch Sa’d bin Mu’adh and consult him”. He (bin Maslamah) said: So, I brought Sa’d bin Mu’adh and mentioned the matter to him. He said: “Proceed with the blessing of Allah and take with you the nephew of Al-Harith bin Aws bin Mu’adh, ‘Abbad bin Bishr Al-Ash’haliy, Abu ‘Abs bin Jabr Al-Harithiy and Abu Na’il Silkan bin Qais Al-Ash’haliy”. He said: So I met with them and mentioned the matter to them all apart from Silkan who did not attend. He said: O nephew, I believe you but I would not like to partake in that at all until I speak to the Messenger of Allah (peace be upon him). He then mentioned this matter to the Prophet (peace be upon him) and he said to him: “Proceed along with your companions”. He (the relator) said: So we went out at night until we reached his fortress. .

关于此事，‘Abbad bin Bishr 作诗讲述了那次杀戮与行程，他说：

In relation to that ‘Abbad bin Bishr composed poetry explaining the killing and journey, saying:

我去见他,他说:“谁在呼唤我?”

I came to him and he said who is calling upon me?

你的兄弟 ‘Abbad bin Bishr。

I said: Your brother ‘Abbad bin Bishr.

这是我们用来作为安全保证的武器，请你收下。

This is our weaponry as a pledge of security so take it.

这将在两个月或半个月内实现。

Which will be fulfilled in two months or half a month.

他说:一群感到沮丧和饥饿的人。他们陷入了一种既不贫困、却又缺乏富足的境况。

He said: A gathering of those who have become frustrated and hungry. They have come to lack affluence without impoverishment.

“真主的使者ﷺ说：‘谁为我去对付阿什拉夫的儿子？’穆罕默德·本·玛斯莱迈随即问道：‘真主的使者啊，您想要我去杀了他吗？’真主的使者ﷺ当时沉默不语。穆罕默德便说：‘他已经以沉默表示同意了。’真主的使者ﷺ随后说：‘去把萨阿德·本·穆阿兹叫来，与他商议。’于是穆罕默德便与他商议，萨阿德对他说：‘带上艾布·阿布斯·本·贾卜尔、哈里斯·本·欧韦斯·本·穆阿兹、阿巴德·本·比什尔和艾布·纳伊莱·苏勒坎·本·萨拉玛。’（传述者）说：‘我们于是出发，直到抵达他（凯布）的堡垒。阿巴斯·本·比什尔大声呼喊，然后说（以韵律散文的形式）：’”

“The Messenger of Allah (peace be upon him) said: “Who will deal with the son of Al-Ashraf for me?”. Muhammad bin Maslamah then asked: “Would you like me to kill him O Messenger of Allah?”. The Messenger of Allah (peace be upon him) was then silent. Muhammad then said: “He has consented by way of silence”. The Messenger of Allah (peace be upon him) then said: “Fetch Sa’d bin Mu’adh and consult him”. And so he consulted him and he (Sa’d) told him: “Take along with you Abu ‘Abs bin Jabr, Al-Harith bin Uwais bin Mu’adh, ‘Abbad bin Bishr and Abu Na’ilah Sulkan bin Salamah”. He (the narrator) said: “We then set out until we reached his (Ka’b’s) fortress. ‘Abbas Bin Bishr yelled out and then said (in poetic prose):.

我呼唤他，他却没有回应我的声音。

I called out to him and he did not repel to my voice.

并且有一种颜色从谨慎之上升起。

And a colour rising from above caution.

他醒来听到这声音，说：是谁在叫我？

He awoke to it and said: Who is calling (for me)?

你的兄弟 ‘Abbad bin Bishr。

I said: Your brother ‘Abbad bin Bishr.

这是你们的武器，作为安全的保证，所以拿去吧。

This (here) are your weapons as a pledge of security so take them.

一个月或半个月的期限得以届满。

For a month or half a month to be fulfilled.

他说:一群感到沮丧而转身离去的人。

He said: A gathering who have become frustrated and turned.

那些没有逃脱苦难却又陷入贫困的人。

Who have not escaped suffering without falling into impoverishment.

所以，请到我们这边来，让我们快步走吧。

So come towards us, let us walk quickly.

他对你说:我是来向你完成一件事的。

And he said to you: I have come to you to fulfil a matter.

所以我们在他还来不及反应之前就搬走了。

So we moved before he could react.

先知ﷺ写道，血金应由每个部落承担。随后他又写道（并规定），被释奴隶在未经（释放他的前主人）许可的情况下，不得以穆斯林（除释放他的人以外的其他人）为自己的保护人（Mawla）。

“The Prophet (peace be upon him) wrote that blood-money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free). .

他(叙述者)又补充道:我得知他(尊贵的先知ﷺ)诅咒了做这件事的人(这一点也被记录)在他的《Sahifah》(文书)中。"[引文结束]

He (the narrator further added): I was informed that he (the Noble Prophet) cursed the one who did that (and that it was recorded) in his Sahifah (in a document)” [End of Quote].

除了伊玛目奈萨仪（An-Nasaa’iy）在其《圣训集》（Sunan）中（4/241/7033）记载此段圣训外，还有伊玛目艾哈迈德·本·罕百勒（Ahmad bin Hanbal）在其《圣训集》（Musnad）中（3/321/14485），拜海基（Al-Baihaqi）在《大圣训集》（Sunan Al-Kubra）中（8/107/16157）和（8/108/16158），伊玛目艾布·叶阿拉（Abu Ya’la）在其《圣训集》（Musnad）中（4/161/2228），伊本·朱如德（Ibn Al-Jaroud）在《Al-Muntaqa》中（1/197/779），以及伊玛目阿卜杜勒·拉萨格·阿斯-桑阿尼（Abdur Razaq As-San’aniy）在其《穆萨奈夫》（Musannaf）中（9/6/16154）等人也有记载。艾哈迈德·本·罕百勒还在其《圣训集》（Musnad）中（3/342/14727）通过另一条传述路线记载了此段圣训。

Imam An-Nasaa’iy also related this in his Sunan (4/241/7033), in addition to Imam Ahmad bin Hanbal in his Musnad (3/321/14485), Al- Baihaqi in in Sunan Al-Kubra (8/107/16157) and (8/108/16158), Imam Abu Ya’la in his Musnad (4/161/2228), Ibn Al-Jaroud in “Al-Muntaqa” (1/197/779), and Imam Abdur Razaq As-San’aniy in his Musannaf (9/6/16154), among others. Ahmad Bin Hanbal also related it in his Musnad (3/342/14727) via a different path:

“Abu Az-Zubair 问 Jabir 关于那个未经某位穆斯林同意,就自封为其 Mawla(庇护人)的人。他(Jabir)说:“先知ﷺ规定每个部族都应负担血金。他又规定(使之成为必须遵守的义务):被释放的奴隶,未经其前主人(即释放他的人)许可,不得以(除释放他者之外的)穆斯林为自己的 Mawla(庇护人)。”我说:这与《Sahifah》中所载的部分内容相符,这些传述链是 Sahih(圣训可靠)的。在 Ibn Abi Shaibah 的《Musannaf》(12/417/33927)中记载了如下内容:Ibn ‘Abbas 说:”

“Abu Az-Zubair asked Jabir about the man who assumes the position of being the Mawla (patron) of a Muslim man without his permission. He (Jabir) said: “The Prophet (peace be upon him) wrote that blood- money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free)”. I say: This is in agreement to some of what came stated in the Sahifah and these chains of narration are Sahih. In the Musannaf of Ibn Abi Shaibah (12/417/33927) the following was related: Ibn ‘Abbas said:

“真主的使者ﷺ在穆哈哈吉尔（迁士）与安萨尔（辅士）之间写下一份文书：他们应当按照应付的情况支付各自的血金；应当以良好而得体的方式赎回各自的俘虏；并且应当以能够匡正并弥合穆斯林之间关系的方式行事。”

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

此外，这一记载也见于伊本·阿比·沙伊巴的《穆萨奈夫》（9/318/28150）。

It is also recorded, like this, in the Musannaf of Ibn Abi Shaibah (9/318/28150).

据《穆斯nad》（Al-Musnad）中的“Al-Jaami’ Al-Mu’allal”一书所载，由Abu Al-Fadl记录（3/373/6771），传自伊本·阿拔斯，他说：

It was related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (3/373/6771). It was related from Ibn ‘Abbas that he said:

“真主的使者ﷺ在穆哈吉尔和安萨尔之间写下一份文书：他们应当按照惯例支付应付的血金，并以良善、得体的方式赎回他们的俘虏，以此调解穆斯林之间的关系，使其和睦。”

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

这段话也由艾哈迈德记载（1/271/2444）。

It was also related by Ahmad (1/271/2444).

此外,在阿布·法德勒的《穆斯南德·贾米尔·穆阿拉勒》(Al-Jaami' Al-Mu'allal)中(20/141/8505)也有记载,传述自阿卜杜拉·本·阿慕尔,他说:

And it was also related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (20/141/8505) from Abdullah bin ‘Amr, who said:

“先知ﷺ在穆哈吉尔（迁士）与安索尔（助士）之间订立了一份文书：他们应当为应付血金的人支付血金，并以良好、得体的方式赎回他们的俘虏，以一种能够修复并调和穆斯林之间关系的方式行事。”

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

这段内容也由艾哈迈德（Ahmad）以不同的传述系统记录（1/271/2443，以及 2/204/6904）。

This was also recorded by Ahmad (1/271/2443 and (2/204/6904) with different transmitters.

两者都被提及于伊本·孟齐尔的《中间集》（10/145/2443）[依据电子图书馆程序Shamela的编号]。伊本·阿拔斯传述道：

Both were mentioned in Al-Awsat of Ibn ul-Mundhir (10/145/2443) [According to the numbering of the electronic Shamela library program]. Ibn ‘Abbas related:

“安拉的使者ﷺ在穆哈直尔与安社尔之间写下一份文件：他们应当支付各自应付的血酬，并以善良、得体的方式赎回他们的俘虏，以此修复并弥合穆斯林之间的关系。”

“That the Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they free their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

此外,在伊本·艾比·阿绥姆的《Ad-Diyat》中(依据电子图书馆程序Shamela的编号为352/240),据记载:伊本·阿拔斯以及阿慕尔·本·舒阿伊卜传述,他从其父传述,其父从其祖父传述,说:

In addition, in “Ad-Diyat” of Ibn Abi ‘Asim (352/240) [According to the numbering of the electronic Shamela library program] it was related from Ibn ‘Abbas and from ‘Amr bin Shu’aib who related from his father who related from his grandfather that:

“先知(愿主赐他平安)在穆哈吉尔与安萨尔之间写了一份文书:他们应当为那些应得血金者支付血金,应当以良好且得体的方式赎回他们的俘虏,并以一种能够纠正和弥合穆斯林之间关系的方式行事。”我说:至于这段记载,则不能被广泛依据,因为其中的传述人之一阿尔-哈贾吉·本·阿尔塔特较为薄弱,且他的塔德里斯(隐瞒、误导传述来源)过多。因此,他在此处的传述链(伊斯纳德)中造成了不稳定(伊迪拉布)。即便此段得到确认,它也仿佛只是在暗指《宪章》(宪法性文书)中包含的某些裁决。

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”. I say: As for this, then it is not relied upon greatly due to the weakness of Al-Hajjaj bin Artat (one of the transmitters) as his Tadlis (misrepresentation) was excessive. He has therefore brought instability (Iditraab) to the Isnad (transmission chain) here. If it was authenticated, then it is as if it is alluding to some of the rulings contained in the Sahifah (constitutional document).