当先知穆罕默德ﷺ年近四十时,他常常独自隐居,在长时间的静修中思考和推想周围创造的各个方面。这种沉思的气质使他与同族人之间的思想差距日益拉大。他会备好萨维克(大麦粥)和水,然后直奔麦加附近的山丘和沟壑。其中有一处尤其是他最喜爱的去处——位于努尔山上的希拉洞。它离麦加只有两英里,是一个小洞穴,长四码,宽一点七五码。他每次去那里,都会邀请过路的旅人与他分享他简朴的食物。他大部分时间,尤其是在斋月,都用于敬拜和对周围宇宙的默想。他的内心因族人中普遍存在的道德败坏和拜偶像之风而不安;但他仍然无能为力,因为他还没有找到明确的途径或具体的方法来纠正周围的恶习。这种伴随着默观方式的独处,必须从其神圣的角度来理解。它是他不久之后即将承担重大责任之前的一个预备阶段。

When Prophet Muhammad (Peace be upon him) was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him. His heart was restless about the moral evils and idolatry that were rampant among his people; he was as yet helpless because no definite course, or specific approach had been available for him to follow and rectify the ill practices around him. This solitude attended with this sort of contemplative approach must be understood in its Divine perspective. It was a preliminary stage to the period of grave responsibilities that he was to shoulder very soon.

隐居独处，远离尘世的污浊，是先知的灵魂与超越万物、存在于这无垠宇宙背后的无形力量建立密切交通的两个不可或缺的前提。这段独处时期长达三年，并开启了一个新的纪元：与那一力量之间建立了不可分割的联系。ﷺ

Privacy and detachment from the impurities of life were two indispensable prerequisites for the Prophet’s soul to come into close communion with the Unseen Power that lies behind all aspects of existence in this infinite universe. It was a rich period of privacy which lasted for three years and ushered in a new era, of indissoluble contact with that Power.

当他四十岁时——这是先知们被命令公开其使命的完满年纪——先知身份的迹象开始在生命的地平线上显现并闪耀；那便是他六个月间所经历的真实异象。先知身份的时期为二十三年；因此，这六个月的真实异象构成了先知身份四十六个组成部分中不可分割的一部分。在斋月，即他在希拉山洞独处的第三年，安拉的旨意愿让祂的慈悯降临大地，穆罕默德ﷺ蒙受了先知身份的尊荣，启示之光随着《古兰经》的若干节经文照临于他。

When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad (Peace be upon him) was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’ân.

关于确切的日期，经过对间接证据和相关线索的仔细考察，直接指向星期一，即拉玛丹月二十一日夜，也就是公元610年8月10日，此时先知穆罕默德ﷺ年满40岁零6个月零12天，即格里高利历39年零3个月零22天。诚实可信的阿伊莎讲述了这一具有重大意义的事件，它带来了神圣之光，驱散了不信与无知的黑暗。它使生命走上了新的道路，并使人类历史的进程发生了最重大的转变：

As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. Au, 10, 610 A.D. with Prophet Muhammad (Peace be upon him) exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. ‘Aishah, the veracious, gave the following narration of that most significant event that brought the Divine light which would dispel the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious amendment to the line of the history of mankind:

启示的先兆以真实的梦境形式出现，且每次都清晰地应验。此后，独处对他来说变得可贵，他便前往希拉山洞，在那里进行修行（Tahannuth），每次住若干夜，然后回到家人身边；待粮食用尽，他又回去，再住同样长的时间。终于，真理（天使）出乎意料地来到他面前，说："诵读。"他[穆罕默德ﷺ]说："我不会诵读。"先知ﷺ描述道："于是他抓住我，用力紧紧挤压我，然后放开我，又重复命令：'诵读。'我说：'我不会诵读。'他又挤压我第二次，直到我精疲力尽，然后放开我，说：'诵读。'我说：'我不会诵读。'他第三次挤压我，然后放开我，说："

Forerunners of the Revelation assumed the form of true visions that would strikingly come true all the time. After that, solitude became dear to him and he would go to the cave, Hira’, to engage in Tahannuth (devotion) there for a certain number of nights before returning to his family, and then he would return for provisions for a similar stay. At length, unexpectedly, the Truth (the angel) came to him and said, “Recite.” “I cannot recite,” he [Muhammad (Peace be upon him)] said. The Prophet (Peace be upon him) described: “Then he took me and squeezed me vehemently and then let me go and repeated the order ‘Recite.’ ‘I cannot recite’ said I, and once again he squeezed me and let me till I was exhausted. Then he said: ‘Recite.’ I said ‘I cannot recite.’ He squeezed me for a third time and then let me go and said:

“读吧！奉你主之名，你的主创造了（万物）， 用凝血块创造了人。读吧！你的主是最慷慨的。”[96:1-3]

• “Read! In the Name of your Lord, Who has created (all that exists), has created man from a clot (a piece of thick coagulated blood). Read! and your Lord is the Most Generous.’” [96:1-3].

先知(愿主赐他平安)重复诵读这些经文,他因恐惧而浑身颤抖。此时,他回到妻子赫蒂彻身边,说:“给我盖上,给我盖上。”他们为他盖上衣物,直到他的惊恐平复下来。他把山洞中发生的事告诉了赫蒂彻,并说自己心中十分惊惧。他的妻子设法安慰他,宽慰他说:“安拉绝不会使你蒙羞。你维系亲属关系,你担负弱者的重担,你帮助贫困和需要帮助的人,你款待客人,并在坚持真理的道路上忍受艰难。”

The Prophet (Peace be upon him) repeated these verses. He was trembling with fear. At this stage, he came back to his wife Khadijah, and said, “Cover me, ... cover me.” They covered him until he restored security. He apprised Khadijah of the incident of the cave and added that he was horrified. His wife tried to soothe him and reassured him saying, “Allâh will never disgrace you. You unite uterine relations; you bear the burden of the weak; you help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness.”

她与先知(愿主赐其平安)一同前往她的表兄瓦拉格·本·瑙法勒·本·阿萨德·本·阿布杜勒-乌扎(Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza)那里。他在伊斯兰前的蒙昧时期信奉了基督教,并且常用希伯来文抄写《圣经》。他是一位年迈失明的老人。赫蒂彻说:"我的表兄啊!请听听你侄子说的话!"瓦拉格说:"我的侄子啊!你看到了什么?"安拉的使者(愿主赐其平安)把所发生的事告诉了他。瓦拉格说:"这就是'纳穆斯'(即被托付神圣奥秘的天使),安拉曾派他降给穆萨。我多么希望自己能年轻一些,多么希望我能活到你的族人把你驱逐出去的那一天。"穆罕默德(愿主赐其平安)问道:"他们会驱逐我吗?"瓦拉格肯定地回答,并且说:"凡是带来与你所带来的类似之物的人,都遭到了敌视;如果我能活到那一天,我定会坚决支持你。"几天之后,瓦拉格去世了,启示也随之中断。

She set out with the Prophet (Peace be upon him) to her cousin Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, who had embraced Christianity in the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind old man. Khadijah said: “My cousin! Listen to your nephew!” Waraqa said: “O my nephew! What did you see?” The Messenger of Allâh (Peace be upon him) told him what had happened to him. Waraqa replied: “This is ‘Namus’ i.e. (the angel who is entrusted with Divine Secrets) that Allâh sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out.” Muhammad (Peace be upon him) asked: “Will they drive me out?” Waraqa answered in the affirmative and said: “Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive till that day, then I would support you strongly.” A few days later Waraqa died and the revelation also subsided.

At-Tabari和Ibn Hisham记载，安拉的使者ﷺ被启示所震惊后离开了希拉山洞，但之后又回到洞中，继续他的独居修行。此后，他回到了麦加。At-Tabari记述了这一事件，说道：在提到启示的降临之后，安拉的使者ﷺ说："我从未像厌恶诗人或疯子那样厌恶过任何人。我无法忍受看他们中的任何一个。我绝不会把我的启示告诉古莱什人。我要爬上一座山，纵身跳下死去，那样我就解脱了。"我去做那件事，但走到半山腰时，我听到天上传来一个声音说："穆罕默德啊！你是安拉的使者ﷺ，我是吉卜利勒（Gabriel）。"我抬头望去，看见吉卜利勒以人的形象出现，双脚立在地平线上。他说："穆罕默德啊！你是安拉的使者ﷺ，我是吉卜利勒。"我停下来看着他。他的模样使我分心，忘了自己原本的打算。我呆立在原地，动弹不得。我试着把目光从他身上移开，但无论我看向哪个方向，他都在那里。我就这样站在原地，一动不动，直到赫蒂彻派人来找我。那人下到麦加，又回来，而我仍站在原处。吉卜利勒随后离去，我也回到家中。我见赫蒂彻在家，便紧挨着她坐下。她问："Al-Qasim之父啊！你去了哪里？我派人去找你，他去了麦加又回到我这里。"我把所见告诉了她。她回答说："这是吉兆啊，我的丈夫。镇定下来吧。我指安拉起誓，你是这个民族的使者。"于是她起身去见瓦拉格，并把此事告诉了他。瓦拉格说："我指安拉起誓，他所领受的正是曾降临穆萨的那位Namus（天使）。他是这个民族的先知。叫他忍耐。"她回去把瓦拉格的话告诉了他。 当安拉的使者(愿主赐他平安)结束独居修行、下山返回麦加时,他去见了瓦拉嘎,瓦拉嘎对他说:"你是这个民族的先知。我指安拉起誓,你所接受的天使,就是曾被派给穆萨的那位。"ﷺ

At-Tabari and Ibn Hisham reported that the Messenger of Allâh (Peace be upon him) left the cave of Hira’ after being surprised by the Revelation, but later on, returned to the cave and continued his solitude. Afterwards, he came back to Makkah. At-Tabari reported on this incident, saying: After mentioning the coming of the Revelation, the Messenger of Allâh (Peace be upon him) said: “I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying ‘O Muhammad! You are the Messenger of Allâh (Peace be upon him) and I am Gabriel.’ I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: ‘O Muhammad You are the Messenger of Allâh (Peace be upon him) and I am Gabriel.’ I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Makkah and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ‘Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Makkah and returned to me.’ I told her of what I had seen. She replied: ‘It is a propitious sign, O my husband. Pull yourself together, I swear by Allâh that you are a Messenger for this nation.’ Then she stood up and went to Waraqa and informed him. Waraqa said: ‘I swear by Allâh that he has received the same Namus, i.e. angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s words. When the Messenger of Allâh (Peace be upon him) finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the Prophet of this nation. I swear by Allâh that you have received the same angel that was sent to Moses.’”

据伊本·萨阿德引述伊本·阿拔斯的传述，天启中断了几天。经过仔细研究，这似乎是最有可能的说法。有些学者声称它持续了三年半，这种说法并不正确，但此处没有篇幅展开更多细节。与此同时，先知ﷺ陷入了一种伴随着惊愕与困惑的抑郁状态。布哈里传述道：

Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days.After careful study, this seems to be the most possible. To say that it lasted for three and a half years, as some scholars allege, is not correct, but here there is no room to go into more details. Meanwhile, the Prophet (Peace be upon him), was caught in a sort of depression coupled with astonishment and perplexity. Al-Bukhari reported:

神圣的启示停了一段时间,先知(愿主福安之)非常忧伤,正如我们所听闻的那样。他曾多次打算从高山之巅跳下。每当他登上山顶想要跳下时,吉卜利勒(Gabriel)便会出现在他面前,说:“穆罕默德啊!你确实是真主的使者,千真万确。”于是他的心便平静下来,安定下来,回到家中。每当启示降临的间隔变长时,他便像先前一样去做,而吉卜利勒又会再次出现在他面前,对他说先前说过的话。

The Divine inspiration paused for a while and the Prophet (Peace be upon him) became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: “O Muhammad! You are indeed Allâh’s Messenger in truth,” whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before.

伊本·哈哲尔说:"那段启示中断的时期(持续数日),是为了消除使者(愿主赐他平安)所经历的恐惧,并使他渴望启示。当迷雾散去,真理的旗帜高举,使者(愿主赐他平安)确知自己已成为伟大主的使者。他也确信,降临到他身上的,不过是启示的使者。他的等待与渴望启示的降临,成为他在安拉启示到来时保持坚定与镇定的良好缘由。布哈里根据杰比尔·本·阿卜杜拉的记载报道,他曾听使者(愿主赐他平安)讲述那段停歇期的情形:'我正在行走时,听见天空中有一个声音。我抬头一看,果然是那位曾在希拉山洞中来到我面前的天使。他坐在天地之间的一把椅子上。我非常害怕他,便跪倒在地。我回到家中,说:"给我盖上……给我盖上……"于是安拉向我启示了这些经文:"

Ibn Hajar said: ‘That (the pause of Allâh’s revelation for a few days) was to relieve the Messenger of Allâh (Peace be upon him) of the fear he experienced and to make him long for the Revelation. When the shades of puzzle receded, the flags of truth were raised, the Messenger of Allâh (Peace be upon him) knew for sure that he had become the Messenger of the Great Lord. He was also certain that what had come to him was no more than the ambassador of inspiration. His waiting and longing for the coming of the revelation constituted a good reason for his steadfastness and self-possession on the arrival of Allâh’s inspiration, Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allâh (Peace be upon him) speak about the period of pause as follows: “While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allâh revealed to me the verses:

“{哦，你这披着衣服的人！起来警告！并赞颂你的主！并洁净你的衣服！并远避那偶像！}”[74:1-5]。 Note: the parenthetical "[Muhammad (Peace be upon him)]" is inside a Qur'an verse quotation, so per the rules no ﷺ is added there, and the honorific is rendered as text by the translation of the bracketed content in the Qur'anic passage.

• ‘O you [Muhammad (Peace be upon him)] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’” [74:1-5].

在此之后，启示开始频繁、有力且有规律地降临。

After that the revelation started coming strongly, frequently and regularly.

在进入传达使命与先知身份的细节之前，我们希望先了解启示的各个阶段。启示是使命的主要来源，也是伊斯兰召唤的核心内容。伊本·盖伊姆在论述启示的各个阶段时说道：

Before we go into the details of the period of communicating the Message and Prophethood, we would like to get acquainted with the stages of the Revelation which constituted the main source of the Message and the subject-matter of the Call. Ibn Al-Qayyim, mentioning the stages of the Revelation, said:

• 第一：真知灼见的时期。它是真主的启示降临于真主的仆人（愿主赐予他平安）的起点。

• The First: The period of true vision. It was the starting point of the Revelation to the Men of Allâh (Peace be upon him).

第二种：天使在先知的思想和内心中无形地投入的启示。安拉的使者（愿主福安之）说："那位高尚的灵魂（天使）向我启示：'任何灵魂都不会死去，直到它完成了自己被注定的期限。所以你们应当敬畏安拉，并温和地向祂祈求。切勿因急躁而逾越对安拉的顺从，以至陷入违抗祂的境地。安拉所拥有的，唯有通过顺从祂才能获得。'"

The Second: What the angel invisibly cast in the Prophet’s mind and heart. The Messenger of Allâh (Peace be upon him) said: “The Noble Spirit revealed to me ‘No soul will perish until it exhausts its due course, so fear Allâh and gently request Him. Never get so impatient to the verge of disobedience of Allâh. What Allâh has can never be acquired but through obedience to Him.’”.

第三种:天使会以人的形象来拜访安拉的使者ﷺ,并直接与他交谈。这使他能够完全理解天使所说的话。有时,圣门弟子们也会看到天使以这种形象出现。 第四种:天使以如同钟声般的方式来到他身边,这是最为艰难的一种形式,因为天使会紧紧地抓住他,即使在最寒冷的日子里,汗水也会从他的额头上流下来。如果先知ﷺ正骑在骆驼上,骆驼承受不住那重量,便会立刻跪倒在地上。有一次,安拉的使者ﷺ在坐着的时候接受了这样的启示,他的大腿正压在宰德的大腿上,宰德感到那压力几乎要伤到他的大腿了。

The Third: The angel used to visit the Messenger of Allâh (Peace be upon him) in the form of a human being and would speak to him directly. This would enable him to fully understand what the angel said. The angel was sometimes seen in this form by the Prophet’s Companions. The Fourth: The angel came to him like the toll of a bell and this was the most difficult form because the angel used to seize him tightly and sweat would stream from his forehead even on the coldest day. If the Prophet (Peace be upon him) was on his camel, the camel would not withstand the weight, so it would immediately kneel down on the ground. Once the Messenger of Allâh (Peace be upon him) had such a revelation when he was sitting and his thigh was on Zaid’s, Zaid felt the pressure had almost injured his thigh.

第五点：先知（愿主赐福他并使他平安）曾亲眼见到天使的真实形态。天使会向他传达安拉命令他传达的启示。正如《古兰经》第五十三章《星辰》（An-Najm）所提到的，这件事发生了两次。

The Fifth: The Prophet (Peace be upon him) saw the angel in his actual form. The angel would reveal to him what Allâh had ordered him to reveal. This, as mentioned in (Qur’ân), in Sûrah An-Najm (Chapter 53 - The Star), happened twice.

第六：真主亲自在天上启示他的内容，即他升至天界、领受真主关于礼拜（Salât）的命令之时。

The Sixth: What Allâh Himself revealed to him in heaven i.e. when he ascended to heaven and received Allâh’s behest of Salât (prayer).

第七：安拉在没有天使作中介的情况下，直接向祂的使者传达的话语。这是赐予穆萨（愿主赐其平安）的特殊恩典，《古兰经》中明确载有此事；而在《古兰经》第十七章《夜行》（Al-Isrâ'）中，也明确记载了这一恩典同样赐予了我们的先知ﷺ。

The Seventh: Allâh’s Words to His Messenger (Peace be upon him) at first hand without the mediation of an angel. It was a privilege granted to Moses (Peace be upon him) and clearly attested in the Qur’ân, as it is attested to our Prophet (Peace be upon him) in the Sûrah Al-Isrâ’ (Chapter 17 - The Journey by Night) of the Noble Qur’ân.

一些宗教学者增加了一个有争议的第八阶段，他们称真主不隔帷幕直接与先知（愿主赐福并赐他平安）说话。然而，这一问题至今仍未得到证实。

Some religious scholars added a controversial eighth stage in which they state that Allâh spoke to the Prophet (Peace be upon him) directly without a curtain in between. This issue remains however unconfirmed.

最初降示给先知（愿主赐其平安）的启示暗含若干训令，形式简单，却极具成效，并有深远而重大的影响。天使向他传达了一则明确的讯息，说道： Note: the original has "the Prophet (Peace be upon him)" with the written honorific; per the rules, the written-out honorific is replaced by ﷺ, so the correct rendering is: 第一次降示给先知ﷺ的启示暗含若干训令，形式简单，却极具成效，并有深远而重大的影响。天使向他传达了一则明确的讯息，说道：

The first Revelation sent to the Prophet (Peace be upon him) implied several injunctions, simple in form but highly effective and of serious far-reaching ramifications. The angel communicated to him a manifest Message saying:

“你这裹着衣服的人啊！起来警告！你要赞颂你的主！你要洁净你的衣服！你要远离偶像！你不要为了求取更多而施舍。你要为你的主而忍耐。”[74:1-7]

• “O you [Muhammad (Peace be upon him) ] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols). And give not a thing in order to have more (or consider not your deeds of Allâh’s obedience as a favour to Allâh). And be patient for the sake of your Lord (i.e. perform your duty to Allâh)!” [74:1-7].

为了便于理解，我们将把这段信息切分为其直接组成部分：

For convenience and ease of understanding, we are going to segment the Message into its immediate constituents:

1. 警示的最终目的，是确保宇宙间任何违犯安拉喜悦之事的人，都不会对其行为所带来的严重后果一无所知，并在其心灵与内心深处引发一种前所未有的震撼。

1. The ultimate objective of warning is to make sure that no one breaching the pleasures of Allâh in the whole universe is ignorant of the serious consequences that his behaviour entails, and to create a sort of unprecedented shock within his mind and heart.

"2. "尊崇主"表明，地上唯一允许存在的骄傲，只属于安拉，排除其他一切。"

2. ‘Magnifying the Lord’ dictates explicitly that the only pride allowed to nourish on the earth is exclusively Allâh’s to the exclusion of all the others’.

“洁净衣服，远离一切污秽”，直接指明了必须使外在与内在都极其纯净、清白的迫切需要，此外还须净化灵魂，使其高度免于各类不洁与各种污染。唯有通过这条途径，先知ﷺ的灵魂才能达到理想的境界，有资格享受安拉的荫庇之恩、保护、安宁、引导和永恒光明的照耀；由此他也将为人类社会树立最高的典范，吸引纯净的心灵，使迷失的人心生敬畏与尊崇，以至于整个世界，无论赞同与否，都将趋向他，并以他为其各方面福祉的磐石根基。

3. ‘Cleansing the garments and shunning all aspects of abomination’ point directly to the indispensable need to render both the exterior and interior exceptionally chaste and pure, in addition to the prerequisite of sanctifying the soul and establishing it highly immune against the different sorts of impurities and the various kinds of pollutants. Only through this avenue can the soul of the Prophet (Peace be upon him) reach an ideal status and become eligible to enjoy the shady mercy of Allâh and His protection, security, guidance and ever-shining light; and will consequently set the highest example to the human community, attract the sound hearts and inspire awe and reverence in the stray ones in such a manner that all the world, in agreement or disagreement, will head for it and take it as the rock-bed in all facets of their welfare.

4. 先知(愿主赐他平安)不应将自己在安拉之道上的奋斗视为一种值得重赏的恩德。相反,他应当竭尽全力,倾注全部心血,并以忘我的精神、时刻觉察安拉的心态,准备付出一切牺牲,丝毫不因自己的行为或牺牲而生出半点骄傲。

4. The Prophet (Peace be upon him) must not regard his strife in the way of Allâh as a deed of grace that entitles him to a great reward. On the contrary, he has to exert himself to the utmost, dedicate his whole efforts and be ready to offer all sacrifices in a spirit of self-fogetfulness enveloped by an ever-present awareness of Allâh, without the least sense of pride in his deeds or sacrifices.

5. 《古兰经》中降示给先知（愿主赐福并使其平安）的最后一节经文，提及顽固不化的不信道者怀有敌意，他们会讥笑先知及其信徒，并预期他们会诋毁先知，且加剧恶意，甚至图谋害其性命以及周围所有信士的性命。在这种情况下，先知必须保持忍耐，坚持到底，并展现最高程度的坚韧，唯一的目的是获得安拉的喜悦。

5. The last verse of the Qur’ân revealed to the Prophet (Peace be upon him) alludes to the hostile attitude of the obdurate disbelievers, who will jeer at him and his followers. They are expected to disparage him and step up their malice to the point of scheming against his life and lives of all the believers around him. In this case he has got to be patient and is supposed to persevere and display the highest degree of stamina for the sole purpose of attaining the pleasure of Allâh.

这些经文构成了新的呼吁与传播新信仰的基本要素。警告在逻辑上意味着存在一些不当行为，其施行者将承受痛苦的后果；而既然今世未必是追究人们之过失、或其中某些过失的唯一场所，那么这种警告必然意味着人们将在另一日，即复活日，接受清算，这本身就表明存在一种不同于我们现今所过之生活的生命。《古兰经》的所有经文都明确呼吁人们作证安拉的独一，将一切事务托付给至高的安拉，并使自我的私欲和安拉仆人的私欲服从于求得祂的喜悦。简言之，伊斯兰呼吁的基本要素可概括如下：

The verses comprise the constituents of the new call and propagation of the new faith. A warning logically implies that there are malpractices with painful consequences to be sustained by the perpetrators, and since the present life is not necessarily the only room to bring people to account for their misdeeds or some of them, then the warning would necessarily imply calling people to account on another day, i.e. the Day of Resurrection, and this per se suggests the existence of a life other than this one we are living. All the verses of the Noble Qur’ân call people to testify explicitly to the Oneness of Allâh, to delegate all their affairs to Allâh, the All-High, and to subordinate the desires of the self and the desires of Allâh’s servants to the attainment of His Pleasures. The constituents of the call to Islam could, briefly speaking, go as follows:

1. 对安拉独一性的见证。

1. Testimony to the Oneness of Allâh.

2. 相信后世

2. Belief in the Hereafter.

3. 净化灵魂，使其超越那些会导致可怕后果的罪恶与卑劣行为；除此之外，还迫切需要美德与完美的品格，并让自己养成行善的习惯。

3. Sanctifying one’s soul and elevating it high above evils and abominations that conduce to terrible consequences, besides this, there is the dire need for virtues and perfect manners coupled with habituating oneself to righteous deeds.

4. 将自己的一切事务托付给至高的真主。

4. Committing one’s all affairs to Allâh, the All-High.

5. 以上所述的一切，都应当是对穆罕默德使命坚定不移的信仰，以及遵循他高尚的领导和正确指引的自然结果ﷺ。

5. All the foregoing should run as a natural corollary to unwavering belief in Muhammad’s Message, and abidance by his noble leadership and righteous guidance.

经文以至高者的口吻开篇，以天启的呼唤命令先知ﷺ承担这项艰巨的责任（召唤人们归向安拉）。这些经文意在将他从睡梦中强行唤醒，脱去他的外袍，使他离开生活的温暖与宁静，然后引领他走上一条充满无数艰难、需要在安拉之道上付出极大奋斗的新道路。

The verses have been prefaced, in the voice of the Most High, by a heavenly call mandating the Prophet (Peace be upon him) to undertake this daunting responsibility (calling people unto Allâh). The verses meant to extract him forcibly out of his sleep, divest him of his mantle and detach him from the warmth and quiet of life, and then drive him down a new course attended with countless hardships, and requiring a great deal of strife in the way of Allâh: