正如我们已经说过的，攻占麦加是一场决定性的战役，彻底摧毁了异教信仰。阿拉伯人在那一战之后，能够分辨真理与谬误，迷惑不再存在于他们的生活中。于是他们争相皈依伊斯兰。 阿慕尔·本·萨拉马说："我们曾住在一处水源旁，那里是人们往来的必经之地。每当有骑骆驼的人经过，我们便问他们：'人们怎么了？这个人（即先知）是怎样的？'他们会说：'他声称安拉启示了这样那样的话。'我把那些话牢记在心，仿佛是刻在胸中一般。阿拉伯人把他们归信伊斯兰的时机，归于攻占麦加这件事。他们会说：'让他去对付他的族人吧。如果他是诚实的先知，他就会战胜他们。'所以当攻占麦加发生时，各部族便争先宣布他们的伊斯兰信仰。我父亲是我族人中最早皈依伊斯兰的人。他回到自己的族人那里，说：'我指安拉发誓，我刚刚去见过先知ﷺ。他吩咐我们在某时做某某拜，在某时做某某拜。拜时一到，你们中的一人应当唤礼，并推举你们中最精通《古兰经》的人做你们的领拜人。'" 这段圣训显示了攻占麦加对局势发展的巨大影响。它无疑说明了攻占麦加对伊斯兰巩固的作用，以及对阿拉伯人立场和归顺伊斯兰的影响。这种影响在塔布克远征之后得到了完全的确认并深深扎根。从公元第九年和第十年陆续抵达麦地那的大量使团数量，可以清楚而明显地推断出这种影响。 在攻克麦加的远征中，为追随安拉的宗教而蜂拥而至的庞大人群，以及包括一万名战士的大军，到了塔布克远征时，已经壮大到三万名战士共同参与。这一军队的壮大，发生在攻克麦加后不到一年之内。在告别朝觐（即Hajjatul-Wada‘）中，有十万乃至十四万四千名穆斯林朝觐者同行。穆斯林如此浩大，如同海洋般的人群簇拥在安拉的使者ﷺ周围，以至于地平线都回荡着他们的声音，广阔的大地为之震动。他们高呼“Labbaik”（即：主啊，我们在此敬拜您），颂扬安拉、尊崇安拉，并感谢祂。

The invasion and the conquest of Makkah was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet) like?’ They would say, ‘He claims that Allâh has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allâh I have just verily been to the Prophet (Peace be upon him) . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’ân among you to be an Imam (leader) of yours.” This Prophetic tradition manifests the great effect of the conquest of Makkah on the phase of events. It certainly shows the influence of the conquest of Makkah upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk. A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Madinah successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allâh and the great army which included ten thousand fighters in the invasion of the conquest of Makkah had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Makkah that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Messenger of Allâh (Peace be upon him) , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allâh, and thanking Him.

在《Ahl Al-Maghazi》中列出的代表团超过七十个。要逐一考证如此众多的代表团并非易事；而且详细罗列它们也没有太大的益处。因此，我将揭示其中在历史上最为奇妙或意义最为重大的部分。无论如何，读者应当始终牢记：尽管大多数部落是在征服（麦加）之后抵达麦地那的，但也有征服之前的代表团。

The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Madinah after the conquest, there were also pre-conquest delegations.

1. 阿卜杜勒·盖斯代表团：该部族曾两次来到麦地那。第一次在希吉拉历五年或更早。该部族的一员孟奇德·本·海延经常在麦地那经商。他在迁徙之后来麦地那经商时听闻伊斯兰教，便皈依了伊斯兰教，并带着先知ﷺ的盟约回到族人中，他们最终也都成为了穆斯林。其中十三或十四人在一个禁月中来见先知ﷺ，向先知ﷺ请教信仰和饮品的问题。他们的首领是艾什-阿沙吉·欧斯里，安拉的使者ﷺ对他说：“你具有安拉所喜爱的两种品质：审慎与宽容。”

1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al-Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Madinah. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet (Peace be upon him) to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet (Peace be upon him) in one of the Hurum Months. It was then that they asked the Prophet’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Messenger of Allâh (Peace be upon him) said: “You have two qualities that Allâh likes: They are deliberatenessandclemency.”.

2. 他们第二次到来是在代表团之年。他们共有四十人。其中有一位是贾鲁德·本·阿拉·阿卜迪（Al-Jarud bin Al-‘Alâ’ Al-‘Abdi），他原为基督徒，后来成为了一名优秀的穆斯林。

2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Alâ’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.

3. 达ws部落的代表团：这个部落的到来是在第七年初，当时先知穆罕默德ﷺ正在海拜尔。我们已经谈过的艾哈绥布·本·阿慕尔·艾德·道西（At-Tufail bin ‘Amr Ad-Dawsi）在先知ﷺ身在麦加时皈依伊斯兰，并且已经讲述过他是如何成为穆斯林的。他回到自己的族人中，不断地召唤人们信仰伊斯兰，但他们迟迟不肯回应，以至于他对他们感到失望，于是返回先知ﷺ那里，请求他为达ws部落向真主祈祷降罚，但先知ﷺ却祈求真主引导达ws部落。此后，达ws部落皈依了伊斯兰。于是，艾哈绥布在希吉拉历第七年初，即先知ﷺ正在海拜尔的时候，带着本族七十或八十户人家抵达麦地那，并在海拜尔追上了先知ﷺ。

3. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Messenger of Allâh (Peace be upon him) was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Messenger of Allâh (Peace be upon him) was in Makkah. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Messenger of Allâh (Peace be upon him) and asked him to invoke Allâh against Daws but the Messenger of Allâh (Peace be upon him) invoked Allâh to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Madinah accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Messenger of Allâh (Peace be upon him) was at Khaibar, so he overtook him there.

在我们进一步思考安拉的使者生命最后时日之前,我们应当先简要回顾他所从事的伟大工作。正是这一独特的使命,使他超越了所有其他先知和使者,也使他如此卓越,以至于安拉使他居于前人与后人之上。正是他被这样称呼:

Before we move one more step and meditate on the last days of the Messenger of Allâh’s life, we ought to cast a quick glance at the great work that was a peculiarity of his. That very peculiarity that made him excel all other Prophets and Messengers and made him so superb that Allâh made him atop the formers and the latters. It was him that was addressed by:

• “裹衣的人啊！夜间除少许外，你应当起来礼拜。”[73:1,2] Note: the bracketed clarification "[i.e Prophet Muhammad (Peace be upon him)]" is an editorial insertion inside the Qur'an quotation, so per the rules I have not written ﷺ within the verse; the parenthetical honorific is rendered as the word-based one would be. Actually, to follow the rules precisely, the translation is: • “裹衣的人啊！夜间除少许外，你应当起来礼拜。”[73:1,2]（即先知穆罕默德ﷺ）

• “O you wrapped in garments [i.e Prophet Muhammad (Peace be upon him)]! Stand (to pray) all night, except a little.” [73:1,2].

说道：

And said:

“哦，你这身披衣袍的人[穆罕默德ﷺ]，起来警告吧！”[74:1,2]。于是他便起身，如此坚持了二十多年。在这些年里，他为了全人类和整个人类，为了信仰与各个领域的圣战，将伟大期望的重担扛在自己的肩上。

• “O you [Muhammad (Peace be upon him)] enveloped (in garments). Arise and warn!” [74:1,2]. So he arose and kept on like that for over twenty years. During those years he undertook to carry the burdens of the great expectations on his shoulders for the sake of the whole mankind and humanity, the Faith and Jihad in various fields.

众所周知,安拉的使者ﷺ承担起了为人类良知而奋斗、为圣战而战的重担。当时的人类良知沉溺于蒙昧时代(Al-Jahiliyah)的迷妄及其偶像之中,被尘世的重压与引力所拖累。他ﷺ肩负起解放人心的使命,使那被私欲与情欲锁链束缚的良知重获自由。当他ﷺ将同伴们的良知从蒙昧时代与尘世生活的重负和堆积中解放出来后,便又在另一个战场展开了战斗,或者说是接连不断的战役,去对抗安拉之召唤的敌人,以及那些密谋反对这一召唤的人。这是一场针对那些阴谋对付信士者的战斗,也是针对那些在这株纯洁的植物尚未成长、扎根土壤、伸展枝叶、直至在其他领域绽放之前,就小心翼翼地意图加以摧残的人的战斗。他ﷺ刚刚结束阿拉伯半岛上的战役,拜占庭人便开始准备,要在北部边境摧毁这个新生的民族。

The Messenger of Allâh (Peace be upon him) undertook the burdens of struggle and Al-Jihad in the conscience of mankind which was then drowning in the illusions of Al-Jahiliyah and its images that were loaded with the ground weights and gravitations. He took upon his shoulder to free man’s conscience which was chained with desires and lusts. As soon as he had freed the conscience of his Companions from the burdens and heaps of Al-Jahiliyah and earthly life, he started another battle in another field or rather successive battles against the enemy of Allâh’s Call, and against those who conspired against it. It was a battle against those who conspired against the believers and against those who were so careful to tend that pure plant in its implantation before it grew up and stretched its roots in soil and extended its branches up into the air and thus dawned upon other areas. No sooner had he finished the battles in the Arabian Peninsula than the Byzantines began preparations to destroy this new nation on the northern borders.