在麦地那的穆斯林实际上分为两派:第一派已在自己的住所安顿下来,拥有土地和财产,生活安逸自在,但他们之间不和的种子早已深埋,积怨长期存在、时常被挑起,他们便是阿勒-安萨尔(辅士)。第二派是阿勒-穆哈吉隆(迁士),他们无家可归、无业可谋、身无分文。他们的人数并不少,相反,在先知ﷺ允许他们迁往麦地那之后,人数与日俱增。麦地那的经济结构原本就不算富足,如今又出现失衡的迹象,反对伊斯兰的势力实施的经济封锁更使情况雪上加霜,进口随之减少,生活条件日益恶化。

The Muslims in Madinah consisted virtually of two parties: The first one already settled down in their abode, land and wealth, fully at ease, but seeds of discord amongst them were deeply seated and chronic enmity continually evoked; they were Al-Ansar (the Helpers). The second party were Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was not small, on the contrary, it was increasing day by day after the Prophet (Peace be upon him) had given them the green light to leave for Madinah whose economic structure, originally not that prosperous one, began to show signs of imbalance aggravated by the economic boycott that the anti-Islamic groups imposed and consequently imports diminished and living conditions worsened.

第二类是纯粹的麦地那多神教徒，先知ﷺ也必须与他们打交道。这些人对穆斯林毫无控制力。他们中有些人对穆斯林并无怨恨，反而怀疑祖先的宗教习俗，并逐渐倾向伊斯兰，不久便皈依了这一新信仰，真心归向安拉。然而，另有一些人对先知ﷺ及其追随者怀有恶意，但又怯于公开反对他们，只得在伊斯兰占优势的环境下，被迫假意友善、装出亲近的样子。阿卜杜拉·本·乌拜伊正是这群伪信者的首领。他在奥斯与海兹拉杰两个部落之间的布阿丝战争之后，几乎被推举为这两个部落的领袖。先知ﷺ的到来以及伊斯兰新精神的蓬勃兴起，粉碎了他的这一图谋，这一想法很快便被人们遗忘。他看到另一个人，即穆罕默德ﷺ，前来剥夺他及其党羽可能获得的世俗权益，心中自然不悦。出于种种更深的动机，他表面上装出信奉伊斯兰的样子，内心却深藏着可怕的不信。他还利用一些事件和意志薄弱的新皈依者，阴险地谋划陷害真正的信士。

2. The purely Madinese polytheists constituted the second sector with whom the Prophet (Peace be upon him) had to deal. Those people had no control at all over the Muslim. Some of them nursed no grudge against the Muslims, but were rather skeptical of their ancestors’ religious practices, and developed tentative inclination towards Islam and before long they embraced the new faith and were truly devoted to Allâh. However, some others harboured evil intentions against the Prophet (Peace be upon him) and his followers but were too cowardly to resist them publicly, they were rather, under those Islamically favourable conditions, obliged to fake amicability and friendliness. ‘Abdullah bin Ubai, who had almost been given presidency over Al-Khazraj and Al-Aws tribes in the wake of Bu‘ath War between the two tribes, came at the head of that group of hypocrites. The Prophet’s advent and the vigorous rise of the new spirit of Islam foiled that orientation and the idea soon went into oblivion. He, seeing another one, Muhammad (Peace be upon him), coming to deprive him and his agents of the prospective temporal privileges, could not be pleased, and for overriding reasons he showed pretension to Islam but with horrible disbelief deeply-rooted in his heart. He also used to exploit some events and weak-hearted new converts in scheming malevolently against the true believers.

3. 犹太人（希伯来人）因拜占庭和亚述的迫害运动而从叙利亚迁往汉志地区，是麦地那人口格局中的第三类居民。在新的居所，他们在服饰、语言和生活方式上采用了阿拉伯的风格，也出现过与当地阿拉伯人通婚的情况，然而他们保留了自身的种族特殊性，与周围环境保持距离，不与之融合。他们甚至以自己的犹太—以色列血统为荣，轻视周围的阿拉伯人，称他们为"文盲"，意即野蛮、天真和落后。他们希望邻人的财产对自己变得合法，从而可以按自己的意愿加以侵占。

3. The Jews (the Hebrews), who had migrated to Al-Hijaz from Syria following the Byzantine and Assyrian persecution campaigns, were the third category existent on the demographic scene in Madinah. In their new abode they assumed the Arabian stamp in dress, language and manner of life and there were instances of intermarriage with the local Arabs, however they retained their ethnic particularism and detached themselves from amalgamation with the immediate environment. They even used to pride in their Jewish-Israeli origin, and spurn the Arabs around designating them as illiterate meaning brutal, naïve and backward. They desired the wealth of their neighbours to be made lawful to them and they could thus appropriate it the way they liked.

“……因为他们说：“我们对待文盲（阿拉伯人）背信弃义、侵吞其财产，是无可指责的。”[3:75]

• “… because they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs)” [3:75].

从宗教上看，他们毫无热忱；他们最明显的宗教“商品”是占卜、巫术和秘术（对绳结吹气），他们借此把自己与科学和灵性上的优越地位联系在一起。

Religiously, they showed no zeal; their most obvious religious commodity was fortunetelling, witchcraft and the secret arts (blowing on knots), for which they used to attach to themselves advantages of science and spiritual precedence.

他们精于赚钱和经商之道。事实上，他们垄断了谷物、枣子、葡萄酒、布料的贸易以及进出口业务。阿拉伯人因他们提供的服务而付出了高昂的代价。高利贷在他们中间十分普遍：他们把大笔钱借给阿拉伯的显贵，这些钱被挥霍在收买的诗人身上，或花在虚荣的场合里；作为回报，他们则夺取了那些用作抵押的肥沃土地。

They excelled at the arts of earning money and trading. They in fact monopolized trading in cereals, dates, wine, clothes, export and import. For the services they offered to the Arabs, the latter paid heavily. Usury was a common practice amongst them, lending the Arab notables great sums to be squandered on mercenary poets, and in vanity avenues, and in return seizing their fertile land given as surety.

他们非常擅长挑拨离间、阴谋诡计。他们常在相邻的部落之间播下纷争的种子，怂恿各方彼此密谋策划，由此自然导致持续不断、旷日持久的血腥争斗。每当他们感到仇恨之火即将熄灭时，便以新的手段使其延续，好让自己始终占据上风，同时从用于部落间战争的贷款中获取高额利息。犹太人的三大著名部落构成了雅斯里布（今麦地那）的主要人口：与哈宰剌季部落结盟的白努·盖努盖尔部落，白努·纳迪尔部落，以及与奥斯部落结盟、居住在麦地那郊区的白努·古赖载部落。

They were very good at corrupting and scheming. They used to sow seeds of discord between adjacent tribes and entice each one to hatch plots against the other with the natural corollary of continual exhaustive bloody fighting. Whenever they felt that fire of hatred was about to subside, they would nourish it with new means of perpetuity so that they could always have the upper hand, and at the same time gain heavy interest rates on loans spent on inter-tribal warfare. Three famous tribes of Jews constituted the demographic presence in Yathrib (now Madinah): Banu Qainuqua‘, allies of Al-Khazraj tribe, Banu An-Nadir and Banu Quraizah who allied Al-Aws and inhabited the suburbs of Madinah.

自然地,他们憎恶这些新的变革,对此极为反感,仅仅因为安拉的使者属于另一个种族,而这一点本身就让他们难以接受。其次,伊斯兰带来了和睦友善的精神,终结了敌对与仇恨的状态,并建立了一种以谴责被禁之事、倡导被允许之事为基础的社会制度。遵循这些生活准则,就意味着为阿拉伯的团结铺平道路,而这种团结可能在社会和经济层面损害犹太人及其利益;阿拉伯部落随之便会设法收回被犹太人以高利贷手段侵占的财产与土地。犹太人自从得知伊斯兰的召唤将要在雅特里布落脚起,就已深思熟虑过这一切,因此他们对伊斯兰和使者ﷺ怀有最深的敌意与仇恨,也就不足为奇了,尽管起初他们没有勇气公开表露这些情绪。

Naturally they held the new changes with abhorrence and were terribly hateful to them, simply because the Messenger of Allâh was of a different race, and this point was in itself too repugnant for them to reconcile with. Second, Islam came to brabout a spirit of rapport, to terminate the state of enmity and hatred, and to establish a social regime based on denunciation of the prohibited and promotion of the allowed. Adherence to these canons of life implied paving the way for an Arab unity that could work to the prejudice of the Jews and their interests at both the social and economic levels; the Arab tribes would then try to restore their wealth and land misappropriated by the Jews through usurious practices. The Jews of course deeply considered all these things ever since they had known that the Islamic Call would try to settle in Yathrib, and it was no surprise to discover that they harboured the most enmity and hatred to Islam and the Messenger (Peace be upon him) even though they did not have the courage to uncover their feelings in the beginning.

以下这件事清楚地说明了犹太人对麦地那生活中出现的新政治与宗教变化所怀有的可憎敌意。伊本·易司哈格引述信士之母萨菲叶（愿安拉喜悦她）的传述：萨菲叶，胡由雅伊·本·艾赫泰卜之女说：我是我父亲和叔叔阿比·雅西尔心中最疼爱的孩子。每当他们看到我和他们的某个孩子在一起，他们总会对我格外温柔地宠爱，胜过对其他任何人。然而，当安拉的使者ﷺ到来，并在banu 'Amr bin 'Awf 所在的古巴落脚时，我的父亲胡由雅伊·本·艾赫泰卜和叔叔阿布·雅西尔·本·艾赫泰卜去拜见他，直到日落才回来。他们拖着沉重的步子走回来，满心沮丧。我像往常一样，面带笑容急忙迎上去，但他们因为心中的悲痛，连头也不转向我。我听见叔叔阿布·雅西尔对乌拜伊和胡由雅伊说："他真的是他吗？"前者答道："是他，我指安拉起誓！"他们又问："你确实认出他了吗？"他回答："是的，我心中对他燃烧着敌意。"

The following incident could attest clearly to that abominable antipathy that the Jews harboured towards the new political and religious changes that came to stamp the life of Madinah. Ibn Ishaq, on the authority of the Mother of believers Safiyah (May Allah be pleased her) narrated: Safiyah, daughter of Huyayi bin Akhtab said: I was the closest child to my father and my uncle Abi Yasir’s heart. Whenever they saw me with a child of theirs, they should pamper me so tenderly to the exclusion of anyone else. However, with the advent of the Messenger of Allâh (Peace be upon him) and setting in Quba’ with Bani ‘Amr bin ‘Awf, my father, Huyayi bin Akhtab and my uncle Abu Yasir bin Akhtab went to see him and did not return until sunset when they came back walking lazily and fully dejected. I, as usually, hurried to meet them smiling, but they would not turn to me for the grief that caught them. I heard my uncle Abu Yasir say to Ubai and Huyayi: “Is it really he [i.e. Muhammad (Peace be upon him)]?” The former said: “It is he, I swear by Allâh!” “Did you really recognize him?” they asked. He answered: “Yes, and my heart is burning with enmity towards him”.

一件有趣的事情发生在先知ﷺ进入麦地那的第一天，可以用来说明犹太人所陷入的精神混乱和深切忧虑。犹太人中最有学问的拉比阿卜杜拉·本·赛俩姆在先知ﷺ抵达时前来拜见，并向他提出了一些问题，以确认他真正的先知身份。他一听到先知ﷺ的回答，便皈依了伊斯兰，但补充说，如果他的族人知道他已皈依伊斯兰，他们会提出虚假的论据来反对我。先知ﷺ召来一些犹太人，询问他们关于阿卜杜拉·本·赛俩姆的情况，他们证明他学识渊博、品行端正。此时有人告知他们他已皈依伊斯兰，他们当场给出了截然相反的证词，并把他形容为最邪恶的人。在另一段记载中，阿卜杜拉·本·赛俩姆说："犹太人啊！你们要敬畏安拉。以独一的安拉发誓，你们知道他是安拉派遣来向世人传达真理的使者。"他们回答说："你在撒谎。"……这是先知ﷺ与犹太人的第一次交锋。

An interesting story that took place on the first day, the Prophet (Peace be upon him) stepped in Madinah, could be quoted to illustrate the mental disturbance and deep anxiety that beset the Jews. ‘Abdullah bin Salam, the most learned rabbi among the Jews came to see the Prophet (Peace be upon him) when he arrived, and asked him certain questions to ascertain his real Prophethood. No sooner did he hear the Prophet’s answers than he embraced Islam, but added that if his people knew of his Islamization they would advance false arguments against me. The Prophet (Peace be upon him) sent for some Jews and asked them about ‘Abdullah bin Salam, they testified to his scholarly aptitude and virtuous standing. Here it was divulged to them that he had embraced Islam and on the spot, they imparted categorically opposite testimonies and described him as the most evil of all evils. In another narration ‘Abdullah bin Salam said, “O Jews! Be Allâh fearing. By Allâh, the only One, you know that he is the Messenger of Allâh sent to people with the Truth.” They replied, “You are lying.” ... That was the Prophet’s first experience with the Jews.

那就是麦地那境内的政治局势。相距五百公里的麦加，还潜藏着另一个有害威胁的来源，即伊斯兰的头号敌人古莱什人。十年间，穆斯林处于古莱什人的掌控之下，遭受了各种恐怖行径、抵制、骚扰和饥饿，并伴随着大规模的精心策划的心理战和激进有组织的宣传攻势。他们迁往麦地那后，财产、钱财和地产被没收，妻子被扣留，社会地位低微者遭到残酷的拷打。古莱什人还密谋并企图谋害这一使命的首要人物穆罕默德ﷺ。由于他们在阿拉伯多神教徒中公认的世俗领导地位和宗教优势，又掌管着圣殿的看守权，古莱什人不遗余力地煽动阿拉伯人反对麦地那，并在社会和经济上对麦地那人实行抵制。穆罕默德·安萨里（Muhammad Al-Ghazali）曾言：“在麦加暴君与其居住地的穆斯林之间，实际上已存在一种战争状态。鉴于这种长期存在的宿怨，若将随之而来的可怕后果归咎于穆斯林，那是愚蠢的。”

That was the demo-political picture within Madinah. Five hundred kilometres away in Makkah, there still lay another source of detrimental threat, the archenemy of Islam, Quraish. For ten years, while at the mercy of Quraish, the Muslims were subjected to all sorts of terrorism, boycott, harassment and starvation coupled by a large scale painstaking psychological war and aggressive organized propaganda. When they had emigrated to Madinah, their land, wealth and property were seized, wives detained and the socially humble in rank brutally tortured. Quraish also schemed and made attempts on the life of the first figure of the Call, Muhammad (Peace be upon him) . Due to their acknowledged temporal leadership and religious supremacy among the pagan Arabs, given the custodianship of the Sacred Sanctuary, the Quraishites spared no effort in enticing the Arabians against Madinah and boycotting the Madinese socially and economically. To quote Muhammad Al-Ghazali: “A state of war virtually existed between the Makkan tyrants and the Muslims in their abode. It is foolish to blame the Muslims for the horrible consequences that were bound to ensue in the light of that long-standing feud.”.

当时，麦地那的穆斯林完全有权没收那些暴君的财产，对他们施以惩戒性的处罚，并对他们施加加倍的报复，以阻止他们再对穆斯林及其神圣事物作出任何愚蠢的行为。

The Muslims in Madinah were completely eligible then to confiscate the wealth of those tyrants, mete out for them exemplary punishment and bring twofold retaliation on them in order to deter them from committing any folly against the Muslims and their sanctities.

这是对先知穆罕默德ﷺ所面临的主要困境，以及他需要解决的复杂问题的一个概述。

That was a resume of the major problems that the Prophet Muhammad (Peace be upon him) had to face, and the complicated issues he was supposed to resolve.

无可否认，他诚实地承担了使者的职责，并且机智地履行了麦地那的世俗与宗教领导的重任。他依据每个人应得的份额，给予或怜悯或惩罚，而在整个确立伊斯兰于其信徒之中的稳固根基的过程中，怜悯通常会调和惩罚。

In full acknowledgment, we could safely say that he quite honestly shouldered the responsibilities of Messengership, and cleverly discharged the liabilities of both temporal and religious leadership in Madinah. He accorded to everyone his due portion whether of mercy or punishment, with the former usually seasoning the latter in the overall process of establishing Islam on firm grounds among its faithful adherents.

迁往麦地那不能仅仅归因于逃避嘲讽与迫害,它同时也是一种合作,旨在于一个安全的地方建立新社会的支柱。因此,每位有能力的穆斯林都有责任为建设这个新家园做出贡献,保卫它并支撑它的根基。作为领袖和精神导师,毫无疑问是尊贵的使者ﷺ,一切事务最终都由他一人裁定。在麦地那,先知ﷺ必须应对三类截然不同的人群,他们各自面临不同的问题:

Emigration to Madinah could never be attributable to attempts to escape from jeers and oppression only, but it also constituted a sort of cooperation with the aim of erecting the pillars of a new society in a secure place. Hence it was incumbent upon every capable Muslim to contribute to building this new homeland, immunizing it and holding up its prop. As a leader and spiritual guide, there was no doubt the Noble Messenger (Peace be upon him), in whose hands exclusively all affairs would be resolved. In Madinah, the Prophet (Peace be upon him) had to deal with three distinctively different categories of people with different respective problems:

1. 他的同伴们，即那些高尚且敬畏真主的精英（愿真主喜悦他们）。

1. His Companions, the noble and Allâh fearing elite (May Allah be pleased with them).

2. 仍然脱离伊斯兰教的多神教徒，以及纯粹属于麦地那的各部落。

2. Polytheists still detached from the Islam and were purely Madinese tribes.

3. 犹太人。

3. The Jews.

1. 至于他的门徒们,他们在麦地那的生活条件与在麦加时截然不同。在麦加,他们为同一个共同目标而努力,但身体上却四散分离、受人压制、被人抛弃。在追求新的人生方向方面,他们无能为力。他们在社会和物质条件上,都不足以建立一个新的穆斯林社群。与此相应,《古兰经》的麦加篇章只限于阐明伊斯兰的教义准则,颁布针对个体信徒的法规,并劝人行善敬虔、禁止罪恶和恶行。

1. As for his Companions, the conditions of life in Madinah were totally different from those they experienced in Makkah. There, in Makkah, they used to strive for one corporate target, but physically, they were scattered, overpowered and forsaken. They were helpless in terms of pursuing their new course of orientation. Their means, socially and materially, fell short of establishing a new Muslim community. In parallel lines, the Makkan Chapters of the Noble Qur’ân were confined to delineating the Islamic precepts, enacting legislations pertaining to the believers individually and enjoining good and piety and forbidding evils and vices.

在麦地那,情况则有所不同;在这里,他们生活的一切事务都掌握在自己手中。如今,他们安然自在,能够十分自信地应对文明、建设、生计手段、经济、政治、政府管理、战争与和平、允许与禁止之事的法规化、崇拜、伦理以及一切相关问题的挑战。简言之,他们在麦地那完全自由,能够树立一个新的穆斯林社会的支柱,这个社会不仅与前伊斯兰时代的生活准则截然不同,而且在整个世界上也以其独特的特征而与众不同。这是一个能够支撑伊斯兰召唤的社会,为了这一召唤,穆斯林曾在十年间遭受难以言喻的酷刑。毫无疑问,要建立一个遵循这类伦理的社会,不可能在一夜之间、一个月或一年内完成。它需要漫长的时间来建设,在此期间,立法与法制化将与心智的培育、训练和教育逐步相辅相成地进行。全知的安拉当然亲自承担了立法,而祂的先知穆罕默德ﷺ则负责实施与引导。

In Madinah , things were otherwise; here all the affairs of their life rested in their hands. Now, they were at ease and could quite confidently handle the challenges of civilization, construction, means of living, economics, politics, government administration, war and peace, codification of the questions of the allowed and prohibited, worship, ethics and all the relevant issues. In a nutshell, they were in Madinah at full liberty to erect the pillars of a new Muslim community not only utterly different from that pre-Islamic code of life, but also distinctive in its features in the world at large. It was a society that could stand for the Islamic Call for whose sake the Muslims had been put to unspeakable tortures for 10 years. No doubt, the construction of a society that runs in line with this type of ethics cannot be accomplished overnight, within a month or a year. It requires a long time to build during which legislation and legalization will run gradually in a complementary process with mind cultivation, training and education. Allâh, the All-Knowing, of course undertook legislation and His Prophet Muhammad (Peace be upon him), implementation and orientation: