我们已经提到，安拉的使者（愿主福安之）于伊历一年即公元622年9月27日，即伊历一年Rabi‘ Al-Awwal月12日星期五抵达麦地那，并以艾布·艾尤卜家的楼下作为临时住所。 Wait—I need to correct a detail: the instruction says to write ﷺ after every mention of the Prophet, and not to write written-out honorifics. The original uses "(Peace be upon him)", which must become ﷺ instead. Corrected translation: 我们已经提到，安拉的使者ﷺ于伊历一年Rabi‘ Al-Awwal月12日星期五，即公元622年9月27日抵达麦地那，并以艾布·艾尤卜家的楼下作为临时住所。

We have already mentioned that the Messenger of Allâh (Peace be upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a temporary residence.

先知(愿主赐他平安)抵达麦地那后，所做的第一件事便是修建清真寺，地点正是他的骆驼跪下的那块地。这块土地属于两个孤儿，于是人们将其购买下来。先知ﷺ亲自参与修建清真寺，搬运土坯和石块，并一边搬运一边吟诵诗句。

The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque by carrying adobe bricks and stones while reciting verses:

“主啊！没有幸福，唯有后世的幸福。我恳求你宽恕迁士和辅士。”

• “O Allâh! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and Helpers.”.

地面被清理干净，杂草、灌木、棕榈树和垃圾都被清除；多神教徒的坟墓被挖出后夷平，周围种上了树木。麦加方向（即穆斯林礼拜时面向的方向）被设定为朝向耶路撒冷；又竖起两根柱梁来支撑屋顶。清真寺呈正方形，每边长约100码，朝北，其余各面各开三扇门。附近建造了为先知家眷预留的房间，用石头和土坯砌成，屋顶为棕榈叶。清真寺北面预留了一处地方，给那些既无家人也无住所的穆斯林。宣礼（以礼拜宣礼召唤穆斯林到清真寺）也在迁徙后这一早期阶段开始实行。清真寺不仅是举行礼拜的场所，更是一个伊斯兰的学府，穆斯林在这里学习伊斯兰教及其教义。它也是一个集会场所，先前伊斯兰时代各种相互冲突的倾向在此得以调和；它是处理穆斯林一切事务的总部，也是召开协商会议和执行会议的地方。

The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.

清真寺建成之后,先知ﷺ接着致力于巩固麦地那穆斯林之间的兄弟情谊,即辅士(Al-Ansar)与迁士(Al-Muhajirun)之间的兄弟情谊。这在世界历史上确属独一无二。九十名男子聚集在阿奈斯·本·马立克的家中,其中一半是迁士,另一半是辅士。先知ﷺ在此正式为这种兄弟情谊予以祝福。两位被结为兄弟的人,若其中一人去世,其财产便由他的信仰兄弟继承。这一习俗一直延续到在白德尔战役时降示了下面这节经文,于是恢复了通常的继承法则,让其按照常规进行分配:

The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two persons who had been paired as brothers, passed away, his property was inherited by his brother-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:

“但血缘亲属在继承方面彼此更为亲近。”[8:75]

•“But kindred by blood are nearer to one another regarding inheritance.” [8:75].

“信仰上的兄弟关系”，正如穆罕默德·安萨里·加扎利再次引述的那样，“就是把种族与血缘上的一切区别置于次要地位，并坚守伊斯兰的训示：除了敬畏与虔诚的程度，任何人都不比他人优越。”

“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing.”.

先知ﷺ为这种兄弟关系确立了一份有效的契约;它并非毫无意义的空话,而是一种关乎鲜血与财产的有效制度,而不是一时兴起、偶然形成的客套问候。

The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim taking the form of accidental greeting.

这种兄弟情谊与同胞之爱的氛围，在他的追随者心中深深植入了无私的精神，并结出了非常良好的果实。例如，辅士萨阿德·本·拉比尔对他的兄弟阿卜杜勒·拉赫曼·本·奥夫说："我是辅士中最富有的人。我很乐意与你平分我的财产。我有两位妻子，我愿意休掉其中一位，待她的待嫁期（即规定的离婚妇女在家中守待期，期满方可再嫁）满后，你可以娶她。"然而，阿卜杜勒·拉赫曼·本·奥夫不愿接受任何东西，无论是财产还是住所。于是他祝福了自己的兄弟，并说："请你指引我去市场，让我用自己的双手挣得财富。"他果然兴旺起来，不久后便凭自己的劳动结了婚。

The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.

辅士对他们的穆斯林兄弟极为慷慨。艾布·胡莱赖传述，他们曾请求先知ﷺ，希望将他们的椰枣园平均分给麦地那的穆斯林和他们来自麦加的兄弟。但先知ﷺ不愿将这样沉重的负担加在他们身上。最后决定，迁士与辅士一同在园中劳作，收成则在他们之间平均分配。

The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be divided equally amongst them.

这些例子直接体现了辅士（Ansar）的牺牲精神、利他主义和真诚友爱，也体现了迁士（Muhajirun）心中珍视的感恩、自尊与自重之情。他们只取那些足以维持体面生计的所需。总之，这种兄弟互助的政策既明智又及时，许多棘手的问题因此得到了妥善而合理的解决。

Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.

正如先知（愿主福安之）在信士之间确立了兄弟之道，他也热切希望在穆斯林与阿拉伯半岛的非穆斯林部落之间建立友好关系。他缔结了一项协约，旨在消除伊斯兰前的一切积怨和部落间的世仇。他极为细致，不在章程中留下任何可能让蒙昧时代的习俗乘虚而入、或破坏他所要建立的新秩序的空隙。在此，我们来看其中的一些条款。

Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the believers, so too he was keen on establishing friendly relations between the Muslims and non-Muslim tribes of Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal feuds. He was so meticulous not to leave any area in the charter that would allow pre-Islamic traditions to sneak in or violate the new environment he wanted to establish. Herein, we look over some of its provisions.

以安拉之名，至慈的，至仁的。

• In the Name of Allâh, the Most Beneficent, the Most Merciful.

这是来自穆罕默德ﷺ，安拉的使者，关于迁徙者、辅助者，以及追随他们并与他们一同奋斗者的文告。

This is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and Helpers and those who followed and strove with them.

1. 他们是一个民族，与其他民族相区别。

1. They are one nation to the exclusion of other people.

2. 古莱什的迁士们相互团结，他们之间共同承担血金，并以体面的方式赎回自己的俘虏。辅士的每个部族都保持其原有的团结，各部族内的每一支系将为赎回其亲属俘虏而支付赎金。

2. The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at first, and every section among them will pay a ransom for acquitting its relative prisoners.

3. 信士不得因不支付其赎金或血金（以实物形式）而使其中的任何人陷于贫困。

3. Believers shall not leave anyone destitute among them by not paying his redemption money or blood money in kind.

4. 凡是叛逆者，或企图散布仇恨与纷争的人，每一位敬畏真主的穆斯林都应与他为敌，即便他是自己的儿子。

4. Whoever is rebellious or whoever seeks to spread enmity and sedition, the hand of every God-fearing Muslim shall be against him, even if he be his son.

5. 信士不得杀害另一名信士，也不得帮助不信者去对抗信士。

5. A believer shall not kill another believer, nor shall support a disbeliever against a believer.

6. 安拉的庇护是一体的，并且同样延及信士中最卑微的人。 7. 信士们相互支持。

6. The protection of Allâh is one (and is equally) extended to the humblest of the believers. 7. The believers are supported by each other.

先知ﷺ还常常鼓励人们养成不轻易向他人求助的习惯，除非是真正无能为力。他经常与众门徒谈论遵行规定的功课和仪式所蕴含的美德、优越之处以及真主的回报。他总是提出可靠的证据，使他们在身体与精神上都与降示给他的启示相连。因此，他会告知他们在伊斯兰召唤所带来的后果方面的义务与责任，同时强调理解与思考的必要。这是他的做法：提升他们的士气，使他们浸润于高尚的价值观与理想之中，从而成为后代效仿的美德典范。

The Prophet (Peace be upon him) used as well to promote that habit of abstention from asking the others for help unless one is totally helpless. He used to talk to his companions a lot about the merits, virtues and Divine reward implied in observing the prescribed worships and rituals. He would always bring forth corroborated proofs in order to link them physically and spiritually to the Revelation sent to him, hence he would apprise them of their duties and responsibilities in terms of the consequences of the Call of Islam, and at the same time emphasize the exigencies of comprehension and contemplation. That was his practice of maximizing their morale and imbuing them with the noble values and ideals so that they could become models of virtue to be copied by subsequent generations.

‘Abdullah bin Mas‘ud (May Allah be pleased with him) 曾说：如果你愿意效法良好的榜样，那么你可以借鉴已故者的传统，因为活着的人很可能会轻易成为迫害的受害者（因而可能在信仰上动摇）。要效法穆罕默德的同伴们的脚步。他们是这个民族中最优秀的，最虔诚的，最有学识的，也是最不矫饰的。真主选择他们陪伴先知ﷺ，并建立祂的宗教。因此，必须了解他们的美德，遵循他们正道的方式，尽可能地恪守他们的品行，并吸收他们的生平事迹。他们始终行走在正统的道路上。然后便是伟大的真主使者ﷺ，他那可见的道德品质、完美的方面、才能、德行、高尚的品格和值得称赞的善行，使他有资格占据我们心灵最深处，成为自我所渴望的最亲爱的对象。他几乎刚一开口说话，他的同伴们便争相领会并依其光明而行。

‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If you are willing to follow a good example, then you can have a recourse in the tradition of the deceased, because the living are likely to fall an easy victim to oppression (so they might waver in faith). Follow the steps of Muhammad’s Companions. They were the best in this nation, the most pious, the most learned and the least pretentious. Allâh chose them to accompany the Prophet (Peace be upon him) and establish His religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as much as you can to their manners and assimilate their biography. They were always on the orthodox path. There is then the great Messenger of Allâh (Peace be upon him) whose moral visible attributes, aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the innermost cells of our hearts, and become the dearest target that the self yearns for. Hardly did he utter a word when his Companions would race to assimilate it and work in its light.

这些正是先知（愿主赐福他并使他平安）所依据的品质与美德，他希望借此建立一个新的社会，一个历史上最美好、最高尚的社会。他以此为基础，努力解决长期存在的各种问题，并随后让人类得以在漫长而令人疲惫的黑暗幽暗之路上，终于松了一口气。如此崇高的道德风貌，正是建立一个新社会的根基：这个社会由相互融合的各个部分组成，不受时间一切变迁的影响，并且强大到足以改变人类的整个进程。

Those were the attributes and qualities on whose basis the Prophet (Peace be upon him) wanted to build a new society, the most wonderful and the most honourable society ever known in history. On these grounds, he strove to resolve the longstanding problems, and later gave mankind the chance to breathe a sigh of relief after a long wearying journey in dark and gloomy avenues. Such lofty morale lay at the very basis of creating a new society with integrated components immune to all fluctuations of time, and powerful enough to change the whole course of humanity.