穆罕默德ﷺ（愿主赐福他并使他平安），众先知的封印，于伊历第三年（即象年）的赖比尔·敬欧月九日星期一清晨，诞生于麦加的Bani Hashim巷。按照学者Muhammad Sulaimân Al-Mansourpuri和占星家Mahmûd Pasha的推算，这相当于波斯国王Kisra（Khosru Nushirwan）在位第四十年，即公元571年4月20日或22日。 伊本·赛阿德转述，穆罕默德ﷺ的母亲说：“他降生时，有一道光从我的私处发出，照亮了叙利亚的宫殿。”艾哈迈德以Arbadh bin Sariya为传述人，也记载了与此相近的内容。

Muhammad (Peace be upon him), the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha. Ibn Sa‘d reported that Muhammad’s mother said: “When he was born, there was a light that issued out of my pudendum and lit the palaces of Syria.” Ahmad reported on the authority of ‘Arbadh bin Sariya something similar to this.

然而，关于他出生时伴随的一些重要预兆，有一些说法存有争议：据传，波斯国王基斯拉宫殿的十四个回廊开裂坍塌；拜火教徒的圣火熄灭了；萨瓦湖畔的一些教堂也沉陷倒塌。

It was but controversially reported that significant precursors accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled down, the Magians’ sacred fire died down and some churches on Lake Sawa sank down and collapsed.

他的母亲立即派人去通知他的祖父阿卜杜勒-穆塔利卜这一喜讯。祖父欣然赶来,抱着他走到天房,向安拉祈祷并感谢祂。阿卜杜勒-穆塔利卜为这个婴儿取名穆罕默德ﷺ,这个名字在当时的阿拉伯人中并不常见。按照阿拉伯人的习俗,他在婴儿出生后第七天为他行了割礼。

His mother immediately sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby Muhammad, a name not then common among the Arabs. He circumcised him on his seventh day as was the custom of the Arabs.

在他的生母之后第一位哺乳他的女人是Thuyebah，她是Abu Lahab的婢女，与她的儿子Masrouh一同哺乳。她此前曾哺乳过Hamzah bin ‘Abdul-Muttalib，后来又哺乳过Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi。

The first woman who suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi.

阿拉伯城镇居民的普遍习俗是把孩子送到贝都因奶妈那里抚养，使他们在沙漠自由、健康的环境中成长，从而锻炼出强健的体魄，并学会贝都因人纯正的语言和礼仪。贝都因人以语言纯正和远离定居社会中常见的种种恶习而闻名。

It was the general custom of the Arabs living in towns to send their children away to bedouin wet nurses so that they might grow up in the free and healthy surroundings of the desert whereby they would develop a robust frame and acquire the pure speech and manners of the bedouins, who were noted both for chastity of their language and for being free from those vices which usually develop in sedentary societies.

先知(愿主福安之)之后被托付给了来自banu Sa‘d bin Bakr部落的Haleemah bint Abi Dhuaib。她的丈夫是同一部落的Al-Harith bin ‘Abdul ‘Uzza,人称Abi Kabshah。穆罕默德(愿主福安之)ﷺ还有几位乳兄弟姐妹:‘Abdullah bin Al-Harith、Aneesah bint Al-Harith、Hudhafah或Judhamah bint Al-Harith(人称Ash-Shayma’),她曾哺育先知ﷺ;还有先知的堂兄Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib。先知的叔叔Hamzah bin ‘Abdul-Muttalib也由先知ﷺ曾经的同两位乳母Thuyeba和Haleemah As-Sa‘diyah哺育。 传述中生动地讲述了,在婴儿穆罕默德(愿主福安之)ﷺ在她的照料下生活期间,Haleemah及其全家接连获得了好运。Ibn Ishaq记载,Haleemah讲述道:她与丈夫及一个吃奶的婴儿,与族中的几位妇女一同从她的村庄出发,去寻找需要哺乳的孩子。她说:

The Prophet (Peace be upon him) was later entrusted to Haleemah bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul ‘Uzza called Abi Kabshah, from the same tribe. Muhammad(Peace be upon him) had several foster brothers and sisters, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah or Judhamah bint Al-Harith (known as Ash-Shayma’), and she used to nurse the Prophet (Peace be upon him) and Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, the Prophet’s cousin. Hamzah bin ‘Abdul-Muttalib, the Prophet’s uncle, was suckled by the same two wet nurses, Thuyeba and Haleemah As-Sa‘diyah, who suckled the Prophet (Peace be upon him). Traditions delightfully relate how Haleemah and the whole of her household were favoured by successive strokes of good fortune while the baby Muhammad (Peace be upon him) lived under her care. Ibn Ishaq states that Haleemah narrated that she along with her husband and a suckling babe, set out from her village in the company of some women of her clan in quest of children to suckle. She said:

那一年遭遇干旱和饥荒,我们一无所有,没有东西可吃。我骑着一头棕色的母驴,我们还带着一头年老的母骆驼。以真主发誓,我们连一滴奶都挤不出来。夜里我们也无法合眼,因为孩子因饥饿而不停地哭闹。我的乳房里奶水不足,连那头母骆驼也没有奶来喂他。我们不断地祈求降雨,祈求尽快得到解脱。最终我们到了麦加,寻找可以哺乳的孩子。我们之中没有一个女人愿意接受真主的使者ﷺ被提供给她们的孩子。她们一听说他是个孤儿,就都拒绝了他。我们原本盼着从孩子的父亲那里得到报酬。一个孤儿!他的祖父和母亲能有什么作为呢?因此我们就因此而轻视他。与我同行的每个女人都找到了一个可以哺乳的孩子,当我们准备启程时,我对丈夫说:“以真主发誓,我不愿意和其他女人一起回去,却没有带回一个婴儿。我应当去找那个孤儿,把他带走。”他说:“这样做没有什么不妥,或许真主会因他而赐福于我们。”于是我去把他带了回来,因为除此之外我已别无选择。当我把他抱在怀里回到我们的住处,把他放在我的胸前时,令我大为惊讶的是,我的乳房里竟有充足的奶水。他吃饱了,他的奶兄弟也吃饱了,然后两人都睡着了,而我自己的孩子前一夜却无法入睡。随后我丈夫去挤那头母骆驼的奶,令他惊讶的是,骆驼的奶竟也十分充足。他挤了奶,我们喝得饱饱的,那一夜睡得十分安稳。第二天早上,我丈夫说:“以真主发誓,哈丽玛,你要明白,你得到的是一个蒙福的孩子。”我回答说:“托真主的恩典,我希望如此。”

It was a year of drought and famine and we had nothing to eat. I rode on a brown she-ass. We also had with us an old she-camel. By Allâh we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. We used to constantly pray for rain and immediate relief. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of Allâh (Peace be upon him) offered to her. As soon as they were told that he was an orphan, they refused him. We had fixed our eyes on the reward that we would get from the child’s father. An orphan! What are his grandfather and mother likely to do? So we spurned him because of that. Every woman who came with me got a suckling and when we were about to depart, I said to my husband: “By Allâh, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him.” He said, “There is no harm in doing so and perhaps Allâh might bless us through him.” So I went and took him because there was simply no other alternative left for me but to take him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart’s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: “By Allâh Haleemah, you must understand that you have been able to get a blessed child.” And I replied: “By the grace of Allâh, I hope so.”.

此事之后,哈利玛很担心这个男孩,便把他送回他的母亲身边,他在母亲身边一直住到六岁。

After this event, Haleemah was worried about the boy and returned him to his mother with whom he stayed until he was six.

为了纪念她已故的丈夫,阿米娜决定前往亚ips里卜(麦地那)探望他的坟墓。她带着孤儿、女仆乌姆·艾曼以及公公阿卜杜勒-穆塔利布,开始了一段五百公里的旅程。她在那里停留了一个月,然后踏上返回麦加的路途。途中,她病得很重,在麦加与麦地那之间的道路上的阿布瓦去世了。

In respect of the memory of her late husband, Amina decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law ‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah. On the way, she had a severe illness and died in Abwa on the road between Makkah and Madinah.

‘Abdul-Muttalib 把这个男孩带回了麦加。他对这个孤儿孙子怀有深切的喜爱之情，而孙子近期遭遇的不幸（母亲的去世）又为他过去的伤痛增添了新的苦楚。‘Abdul-Muttalib 对孙子的疼爱胜过对自己的子女。他从不让这男孩陷入孤独，总是把他放在自己的孩子之上。伊本·希沙姆记述道：在天房的阴凉处为‘Abdul-Muttalib 铺设了一张垫子。他的子女们围坐在这张垫子周围，以示对父亲的尊敬，但穆罕默德ﷺ却会坐到这张垫子上。他的叔伯们想把他拉回来，但如果‘Abdul-Muttalib 在场，他就会说：“别管我的孙子。我指真主发誓，这个孩子将会有重要的地位。”他常让这男孩坐在自己的垫子上，拍拍他的背，对他所做的一切总是感到欣慰。

‘Abdul-Muttalib brought the boy to Makkah. He had warm passions towards the boy, his orphan grandson, whose recent disaster (his mother’s death) added more to the pains of the past. ‘Abdul-Muttalib was more passionate with his grandson than with his own children. He never left the boy a prey to loneliness, but always preferred him to his own kids. Ibn Hisham reported: A mattress was put in the shade of Al-Ka‘bah for ‘Abdul-Muttalib. His children used to sit around that mattress in honour to their father, but Muhammad (Peace be upon him) used to sit on it. His uncles would take him back, but if ‘Abdul-Muttalib was present, he would say: “Leave my grandson. I swear by Allâh that this boy will hold a significant position.” He used to seat the boy on his mattress, pat his back and was always pleased with what the boy did.

当穆罕默德(Peace be upon him)八岁零两个月又十天时,他的祖父阿卜杜勒-穆塔利卜在麦加去世。先知穆罕默德ﷺ的抚养之责此后转交给他的叔叔阿布·塔利卜,阿布·塔利卜是先知父亲的兄弟。

When Muhammad (Peace be upon him) was eight years, two months and ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge of the Prophet (Peace be upon him) was now passed on to his uncle Abu Talib, who was the brother of the Prophet’s father.

阿布·塔利布承担起了侄子的抚养之责,竭尽所能。他让侄子与自己的孩子们同住,并且比对自己的孩子更加偏爱他。他以极大的尊重和崇高的敬意对待这个孩子。阿布·塔利布四十年间一直珍视侄子,并尽其所能地给予他保护和支持。其他人与他的关系,则取决于他们对先知ﷺ的态度。 伊本·阿撒基尔引述贾勒哈马·本·阿尔富塔的话说:"我来到麦加的时候,正值一年干旱无雨。古莱什人说:'阿布·塔利布啊,山谷已经枯黄,孩子们也饥饿了,让我们去祈雨吧。'阿布·塔利布带着一个容貌如太阳般俊美的少年来到天房(卡尔白)。少年头顶上方有一朵黑云。阿布·塔利布和少年站在天房的墙边祈雨。顿时,四面八方聚集起云朵,大雨倾盆而下,使泉水涌流,城镇和乡村的植物都茂盛生长起来。"

Abu Talib tookthe charge of his nephew in the best way. He put him with his children and preferred him to them. He singled the boy out with great respect and high esteem. Abu Talib remained for forty years cherishing his nephew and extending all possible protection and support to him. His relations with the others were determined in the light of the treatment they showed to the Prophet (Peace be upon him). Ibn ‘Asakir reported on the authority of Jalhamah bin ‘Arfuta who said: “I came to Makkah when it was a rainless year, so Quraish said ‘O Abu Talib, the valley has become leafless and the children hungry, let us go and pray for rain-fall.’ Abu Talib went to Al-Ka‘bah with a young boy who was as beautiful as the sun, and a black cloud was over his head. Abu Talib and the boy stood by the wall of Al-Ka‘bah and prayed for rain. Immediately clouds from all directions gathered and rain fell heavily and caused the flow of springs and growth of plants in the town and the country.

当安拉的使者ﷺ十二岁时,他跟随叔叔艾布·talib前往叙利亚做生意。他们抵达布斯拉(那是叙利亚的一部分,位于罗马统治下的霍兰附近)时,遇见了一位名叫巴希拉的修士(他的真名是乔治),此人十分和善,盛情款待了他们。他以前从未有过接待或款待他们的习惯。他很快就认出了先知ﷺ,并在握住他的手时说:“这是全人类的主人。安拉将派遣他带着一份对万物都是慈悯的讯息而来。”艾布·talib问道:“你怎么知道?”他回答说:“当你们从阿卡巴的方向出现时,所有的石头和树木都向你俯伏,而它们只会向先知俯伏。我还能通过他肩下如苹果般的先知印记认出他。这些我们是从书本上学到的。”他还请艾布·talib把这个孩子送回麦加,不要带他去叙利亚,因为担心犹太人。艾布·talib听从了他的话,派了几名仆人把他送回麦加。

When the Messenger of Allâh (Peace be upon him) was twelve years old, he went with his uncle Abu Talib on a business journey to Syria. When they reached Busra (which was a part of Syria, in the vicinity of Howran under the Roman domain) they met a monk called Bahira (his real name was Georges), who showed great kindness, and entertained them lavishly. He had never been in the habit of receiving or entertaining them before. He readily enough recognized the Prophet (Peace be upon him) and said while taking his hand: “This is the master of all humans. Allâh will send him with a Message which will be a mercy to all beings.” Abu Talib asked: “How do you know that?” He replied: “When you appeared from the direction of ‘Aqabah, all stones and trees prostrated themselves, which they never do except for a Prophet. I can recognize him also by the seal of Prophethood which is below his shoulder, like an apple. We have got to learn this from our books.” He also asked Abu Talib to send the boy back to Makkah and not to take him to Syria for fear of the Jews. Abu Talib obeyed and sent him back to Makkah with some of his men servants.

穆罕默德ﷺ年仅十五岁左右时，古莱什和Banu Kinana一方与Qais 'Ailan部落另一方之间爆发了所谓的"亵渎神圣之战"。这场战争断断续续持续了数年，胜负互有起伏，人员伤亡颇为惨重。之所以称之为"亵渎神圣之战"，是因为原本不可侵犯的事物遭到了侵犯，连禁月也被包括在内。哈卜·本·欧麦叶因其卓越的地位和高贵的出身，一直是古莱什及其盟友的领袖。在其中一场战役中，先知ﷺ侍奉在他的叔叔们身边，但并未拿起武器对抗敌方。他的所做仅限于拾取落在地上的敌人箭矢，并将它们递交给他的叔叔们。

Muhammad (Peace be upon him) was hardly fifteen when the ‘sacrilegious’ wars — which continued with varying fortunes and considerable loss of human life for a number of years — broke out between Quraish and Banu Kinana on the one side and Qais ‘Ailan tribe on the other. It was thus called because the inviolables were made violable, the prohibited months being included. Harb bin Omaiyah, on account of his outstanding position and honourable descent, used to be the leader of Quraish and their allies. In one of those battles, the Prophet (Peace be upon him) attended on his uncles but did not raise arms against their opponents. His efforts were confined to picking up the arrows of the enemy as they fell, and handing them over to his uncles.

在这些战争结束、和平恢复之后，人们感到有必要在麦加结成一个同盟，以遏制暴力与不义，维护弱者和贫困者的权利。人们召集了伯努·哈希姆、伯努·穆塔利卜、阿萨德·本·阿卜杜·欧扎、扎赫拉·本·基拉卜和塔伊姆·本·穆拉的代表，聚集在一位名叫阿卜杜拉·本·哲丹·泰米（At-Taimy）的德高望重的老人家中，缔结上述目标的同盟。先知穆罕默德ﷺ在蒙受先知使命不久后，目睹了这一同盟，并对其作出了非常正面的评价："我曾在阿卜杜拉·本·哲丹的家中见证过一个同盟。它比成群的牲畜更使我心动。即便在伊斯兰时期，如果有人邀请我参加这样的聚会，我仍会欣然应允。"

At the conclusion of these wars, when peace was restored, people felt the need for forming confederacy at Makkah for suppressing violence and injustice, and vindicating the rights of the weak and the destitute. Representatives of Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab and Taim bin Murra were called to meet in the habitation of an honourable elderly man called ‘Abdullah bin Jada‘an At-Taimy to enter into a confederacy that would provide for the above-mentioned items. The Messenger of Allâh (Peace be upon him) shortly after he had been honoured with the ministry of Prophethood, witnessed this league and commented on it, with very positive words: “I witnessed a confederacy in the house of ‘Abdullah bin Jada‘an. It was more appealing to me than herds of cattle. Even now in the period of Islam I would respond positively to attending such a meeting if I were invited.".

事实上,这一盟约的精神以及其中的商议过程,完全背离了前伊斯兰时代的部落傲慢。据记载,促成这一盟约的事件是这样的:一位来自祖拜德部族的人以商人身份来到麦加,把一些货物卖给了阿斯·本·瓦伊勒·赛海米。后者千方百计地想逃避付款。这位卖家向古莱氏的各个部族求助,但他们对他恳切的请求置之不理。于是他登上一座山顶,扯着嗓子吟诵诉怨的诗句,讲述自己所遭受的不公。祖拜尔·本·阿卜杜勒-穆twt塔利卜听说了此事,便去打听详情。于是,上述盟约的各方集会,设法迫使阿斯·本·瓦伊勒把祖拜迪的钱交了出来。

In fact, the spirit of this confederacy and the course of deliberations therein marked a complete departure from the pre-Islamic tribal-pride. The story that led to its convention says that a man from Zubaid clan came as a merchant to Makkah where he sold some commodities to Al-‘As bin Wail As-Sahmy. The latter by hook or by crook tried to evade paying for the goods. The salesman sought help from the different clans in Quraish but they paid no heed to his earnest pleas. He then resorted to a mountain top and began, at the top of his voice, to recite verses of complaint giving account of the injustices he sustained. Az-Zubair bin ‘Abdul-Muttalib heard of him and made inquiries into the matter. Consequently, the parties to the aforesaid confederacy convened their meeting and managed to force Az-Zubaidy’s money out of Al-‘As bin Wa’il.

穆罕默德ﷺ在年轻时并没有固定的职业,但据传他曾为巴努·萨德族放羊,也曾在麦加放牧。二十五岁时,他作为商人为赫蒂彻(愿真主喜悦她)前往叙利亚经商。伊本·伊斯哈格记载,赫蒂彻是呼韦利德之女,是一位极受尊敬、富有的女商人。她雇用男子替她经营生意,按利润的一定比例给予报酬。古莱什人大多从事商业,因此当赫蒂彻听说穆罕默德ﷺ言语诚实、品德高尚、待人和善时,便派人请他前来。她提出愿意出资让他去叙利亚替她经商,并且会给他比others更高的报酬。她还会派她的仆人迈塞拉与他同行。他答应了,便与她的仆人一同前往叙利亚经商。

Muhammad (Peace be upon him), had no particular job at his early youth, but it was reported that he worked as a shepherd for Bani Sa‘d and in Makkah. At the age of 25, he went to Syria as a merchant for Khadijah (May Allah be pleased with her) Ibn Ishaq reported that Khadijah, daughter of Khwailid was a business-woman of great honour and fortune. She used to employ men to do her business for a certain percentage of the profits. Quraish people were mostly tradespeople, so when Khadijah was informed of Muhammad (Peace be upon him), his truthful words, great honesty and kind manners, she sent for him. She offered him money to go to Syria and do her business, and she would give him a higher rate than the others. She would also send her hireling, Maisarah, with him. He agreed and went with her servant to Syria for trade.

当他回到麦加时,赫蒂佳注意到,她的钱财比以往更有盈利和福泽。她的雇工也向她讲述了穆罕默德ﷺ的良好品行、诚实、深思、真诚和信仰。她意识到自己的目标达成了。许多显赫的男子曾向她求婚,但她总是拒绝他们的示好。她把自己的心愿告诉了她的朋友、马尼雅之女娜菲莎,娜菲莎立即去见穆罕默德ﷺ,并将这个好消息告诉了他。他表示同意,并请求他的叔叔们去与赫蒂佳的叔叔商谈此事。随后,两人结为夫妻。婚约的见证人是哈希姆家族和穆达尔部落的首领。这发生在先知从叙利亚返回之后。他以二十头骆驼作为聘礼。当时她四十岁,在族中被视为血统、财富和智慧方面最优秀的女子。她是安拉的使者ﷺ所娶的第一位妻子。在她去世之前,他没有再娶任何其他女子。

When he returned to Makkah, Khadijah noticed, in her money, more profits and blessings than she used to. Her hireling also told her of Muhammad’s good manners, honesty, deep thought, sincerity and faith. She realized that she homed at her target. Many prominent men had asked for her hand in marriage but she always spurned their advances. She disclosed her wish to her friend Nafisa, daughter of Maniya, who immediately went to Muhammad (Peace be upon him) and broke the good news to him. He agreed and requested his uncles to go to Khadijah’s uncle and talk on this issue. Subsequently, they were married. The marriage contract was witnessed by Bani Hashim and the heads of Mudar. This took place after the Prophet’s return from Syria. He gave her twenty camels as dowry. She was, then, forty years old and was considered as the best woman of her folk in lineage, fortune and wisdom. She was the first woman whom the Messenger of Allâh (Peace be upon him) married. He did not get married to any other until she had died.

Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah. Wait, I need to correct my previous reply: it was not a translation. Here is the actual translation: 除了易卜拉欣之外，他的所有孩子都是赫蒂彻所生：卡西姆、宰伊卜、鲁盖耶、Umm Kulthum、法蒂玛，以及被称为塔伊布和塔希尔的阿卜杜拉。他所有的儿子都在幼年时夭折，除法蒂玛外，所有女儿都在他在世时去世。法蒂玛在他去世六个月后离世。他的所有女儿都见证了伊斯兰，皈依了伊斯兰，并迁往麦地那。

Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah.

当安拉的使者(愿主福安之)三十五岁时,古莱什人开始重建克尔白。原因是,克尔白是一座低矮的建筑,由白色石块砌成,高不超过6.30米,自易卜拉欣的时代留存下来。它没有屋顶,因此窃贼可以轻易进入,盗取里面的财宝。由于它建造已久,又受自然侵蚀,墙壁已经削弱并出现裂缝。在先知职分之前五年,麦加发生了一场大洪水,洪水冲向克尔白,几乎将其摧毁。为了维护它的神圣与地位,古莱什人不得不重建它。 古莱什的首领们决定,重建克尔白只能使用合法的钱财,因此所有来自娼妓、高利贷或不义之举的钱财都被排除在外。起初,他们因敬畏而不敢拆除墙壁,但艾尔-瓦利德·本·穆吉拉·穆赫祖米开始动工。众人见他并未遭受任何伤害,便也参与拆除墙壁的工作,直到拆至易卜拉欣所奠定的根基。当他们开始重建墙壁时,便将工作分配给各个部落,每个部落负责重建其中的一段。各部落收集石块并开始施工。负责砌石的是一位名叫巴古姆的罗马石匠。工程进展顺利,直到需要将神圣的黑石安放到原位的时候。此时,首领们之间爆发了争端,持续了四五天,每人都争夺将黑石放回原处的荣誉。双方几乎拔出匕首,大规模的流血似乎迫在眉睫。幸运的是,首领中年纪最长的阿布·欧麦叶·本·穆吉拉·穆赫祖米提出一个建议,得到了所有人的接受。他说:“让第一个进入禁寺的人来裁决此事。”于是,安拉的旨意安排,安拉的使者(愿主福安之)成为第一个进入清真寺的人。 一见到他,在场的所有人都齐声喊道:"阿敏(诚实可信者)来了。我们愿意接受他的裁决。"穆罕默德ﷺ镇定自若,从容接受了这一委托,随即想出一个能够安抚各方的妥善办法。他要来一块披巾铺在地上,把石头放在披巾中央。然后,他请各部族的代表一同抬起石头。石头被抬到适当的位置时,穆罕默德ﷺ亲手把它放在了正确的位置上。就这样,一场极为紧张的局面得以缓和,一场严重的危机凭借先知ﷺ的智慧得以化解。

When the Messenger of Allâh (Peace be upon him) was thirty five, Quraish started rebuilding Al-Ka‘bah. That was because it was a low building of white stones no more than 6.30 metres high, from the days of Ishmael. It was also roofless and that gave the thieves easy access to its treasures inside. It was also exposed to the wearing factors of nature — because it was built a long time ago — that weakened and cracked its walls. Five years before Prophethood, there was a great flood in Makkah that swept towards Al-Ka‘bah and almost demolished it. Quraish was obliged to rebuild it to safeguard its holiness and position. The chiefs of Quraish decided to use only licit money in rebuilding Al-Ka‘bah, so all money that derived from harlotry, usury or unjust practices was excluded. They were, at first, too awed to knock down the wall, but Al-Waleed bin Al-Mugheerah Al-Mukhzumi started the work. Seeing that no harm had happened to him, the others participated in demolishing the walls until they reached the basis laid by Abraham. When they started rebuilding its walls, they divided the work among the tribes. Each tribe was responsible for rebuilding a part of it. The tribes collected stones and startwork. The man who laid the stones was a Roman mason called Baqum. The work went on in harmony till the time came to put the sacred Black Stone in its proper place. Then strife broke out among the chiefs, and lasted for four or five days, each contesting for the honour of placing the stone in its position. Daggers were on the point of being drawn and great bloodshed seemed imminent. Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah Al-Makhzumi made a proposal which was accepted by all. He said: “Let him, who enters the Sanctuary first of all, decide on the point.” It was then Allâh’s Will that the Messenger of Allâh (Peace be upon him) should be the first to enter the Mosque. On seeing him, all the people on the scene, cried with one voice: “Al-Ameen (the trustworthy) has come. We are content to abide by his decision.” Calm and self-possessed, Muhammad (Peace be upon him) received the commission and at once resolved upon an expedient which was to conciliate them all. He asked for a mantle which he spread on the ground and placed the stone in its centre. He then asked the representatives of the different clans among them, to lift the stone all together. When it had reached the proper place, Muhammad (Peace be upon him) laid it in the proper position with his own hands. This is how a very tense situation was eased and a grave danger averted by the wisdom of the Prophet (Peace be upon him).

先知穆罕默德ﷺ在青年时期，集中了各种最优秀的社会品德。他是一位思想深沉、洞察无误的楷模式人物。他被赋予了智慧、独到的思想，以及为达成正确目标而精准选择手段的能力。他长久的沉默，有助于他养成沉思的习惯，并深入探究真理。他敏锐的心智与纯洁的天性，有助于他理解和领悟个人与群体的生活方式和人们的处境。他避开迷信的习俗，却积极参与有建设性、有益的事务；否则，他便会退入他自我选择的独处之中。他远离饮酒，远离吃用石祭坛上宰杀的肉，也不参加偶像崇拜的节庆。他极度厌恶偶像，最为憎恶。他绝不能容忍有人指着拉特女神和欧萨女神发誓。毫无疑问，安拉的护佑使他远离一切可憎或邪恶的行为。即便他试图顺从本能，去享受某些世俗的快乐，或遵循某些不体面的习俗，安拉的护佑也会及时介入，制止他在这条路上的任何失足。伊本·艾西尔转述先知穆罕默德ﷺ的话说："我只有两次尝试去做我的族人所做的事。每次安拉都介入，阻止我这样做，此后我再也没有这样做过。有一次，我对与我一同放羊的伙伴说，请他照看我的羊，因为我们当时在麦加的上部。我想下到麦加去消遣，就像年轻人那样。我走到麦加的第一座房子前，听到了音乐。我走了进去，问：'这是什么？'有人回答说：'这是一场婚礼。'我坐下来听着，不久便沉沉睡去。我被太阳的热力唤醒。我回到我的伙伴那里，把发生在我身上的事告诉了他。此后我再也没有尝试过。"

Prophet Muhammad (Peace be upon him) was, in his youth, a combination of the best social attributes. He was an exemplary man of weighty mind and faultless insight. He was favoured with intelligence, originality of thought and accurate choice of the means leading to accurate goals. His long silence helped favourably in his habit of meditation and deep investigation into the truth. His vivid mind and pure nature were helpfully instrumental in assimilating and comprehending ways of life and people, individual and community-wise. He shunned superstitious practices but took an active part in constructive and useful dealings, otherwise, he would have recourse to his self-consecrated solitude. He kept himself aloof from drinking wine, eating meat slaughtered on stone altars, or attending idolatrous festivals. He held the idols in extreme aversion and most abhorrence. He could never tolerate someone swearing by Al-Lat and Al-‘Uzza. Allâh’s providence, no doubts, detached him from all abominable or evil practices. Even when he tried to obey his instinct to enjoy some life pleasures or follow some irrespectable traditions, Allâh’s providence intervened to curb any lapse in this course. Ibn Al-Atheer reported Muhammad (Peace be upon him) as saying: “I have never tried to do what my people do except for two times. Every time Allâh intervened and checked me from doing so and I never did that again. Once I told my fellow-shepherd to take care of my sheep when we were in the upper part of Makkah. I wanted to go down to Makkah and entertain myself as the young men did. I went down to the first house of Makkah where I heard music. I entered and asked: ‘What is this?’ Someone answered: ‘It is a wedding party.’ I sat down and listened but soon went into deep sleep. I was awakened by the heat of the sun. I went back to my fellow-shepherd and told him of what had happened to me. I have never tried it again.”.

据布哈里传述，贾比尔·本·阿卜杜拉说：“人们重建天房时，先知穆罕默德ﷺ与阿拔斯一同去搬石头。阿拔斯说：‘把你的腰布搭在脖子上，免得石头伤着你。’于是他照做了，先知ﷺ便倒在地上，双眼望向天空。之后他醒来，大声喊道：‘我的腰布……我的腰布。’他便用腰布把自己裹好。”另有一则传述说：“此后人们再也没有见过他的下体。”

Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he said: “While the people were rebuilding Al-Ka‘bah, the Prophet Muhammad (Peace be upon him) went with ‘Abbas to carry some stones. ‘Abbas said: ‘Put your loincloth round your neck to protect you from the stones.’ (As he did that) the Prophet (Peace be upon him) fell to the ground and his eyes turned skyward. Later on he woke up and shouted: ‘My loincloth... my loincloth.’ He wrapped himself in his loincloth.” In another report: “His loins were never seen afterwards.”.