"你要警告你的近亲部族。"[26:214]

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

这是与此事相关的第一节经文。它包含在《诗人》章（第26章）中，该章叙述了穆萨（愿主赐其平安）从先知使命之初开始的经历，包括他与以色列后裔的迁徙、他们逃离法老及其族众，以及法老和他的军队被淹没的经过。此章实际上叙述了穆萨（愿主赐其平安）在与法老的斗争以及向其族人宣传安拉使命的过程中所经历的不同阶段。此外，还包括一些故事，讲述了那些否认众使者的人所面临的可怕结局，例如努哈的族人、阿德人、赛莫德人、易卜拉欣、鲁特的族人以及艾凯人（林中之人）。（他们是一群崇拜名为"艾凯"之树的人。）

This was the first verse to be revealed in this concern. It is included in Sûrah Ash-Shu'arâ (Chapter 26 - The Poets) which relates the story of Moses (Peace be upon him) from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses (Peace be upon him) passed through in his struggle with Pharaoh and the mission of calling his people unto Allâh. Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, 'Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah).

从时间上看,本章属于麦加时期的中期。当时先知的光明与异教徒盛行的麦加文化环境相接触,使麦加人处于最为傲慢的心态中受到考验。本章所传达的信息简而言之是:"真理是不可战胜的。先知精神降临麦加时,遭到了邪恶之徒的抵制;但真理与虚妄不同,必将长存,而虚妄必然会消亡。"

Chronologically, this Chapter belongs to the middle Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely perishable."

遵从真主的命令,穆罕默德ﷺ召集了他的亲族,即哈希姆家族,以及阿卜杜·马纳夫之子穆塔利卜家族的一群人。在场的人共有四十五人。

In obedience to Allâh's Commands, Muhammad (Peace be upon him) rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin 'Abd Munaf. The audience counted forty-five men.

阿布·莱海卜立即抢先开口，对先知ﷺ说："这些是你的叔伯和堂兄弟，你就直说吧。但首先你必须知道，你的族人无力抵挡全体阿拉伯人。你还要记住另一点：你的亲属已足以护你。如果你遵从他们的传统，对他们来说，比起面对古莱氏其他部族以及得到其他阿拉伯人支持的势力，会容易得多。我确实从未听说有谁比你更多地给自己的族人带来伤害。"安拉的使者ﷺ在那次集会中保持沉默，一言未发。

Abu Lahab immediately took the initiative and addressed the Prophet (Peace be upon him): "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allâh (Peace be upon him) kept silent and said nothing 7in that meeting.

他又邀请他们参加另一次聚会，并设法获得了发言的机会。随后他站起身，发表了一段简短的讲话，相当有条理地阐明了这件事的利害所在。他说："我赞美真主，我向祂寻求帮助，我信仰祂，我托靠祂，我作证：除真主外，别无应受崇拜的主，祂没有任何同伴。引导者绝不会欺骗他的民众。我指着真主起誓，除祂之外别无主宰，我被派遣到你们中间，特别是向你们，也向全人类普遍地作使者。我指着真主起誓，你们将像入睡一样死去，也将像醒来一样复活。你们将被要求清算自己的行为。届时，要么是永远的火狱，要么是永远的乐园（天堂）。"

He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech explaining quite cogently what was at stake. He said: "I celebrate Allâh's praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allâh with no associate. A guide can never lie to his people. I swear by Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allâh you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever.".

阿布·talib回答道："我们乐意帮助你，接受你的劝告，相信你的话。这些是你的族人，你把他们聚集起来，我也是其中之一，但我是最快去做你所喜爱之事的人。去做你所奉的命令吧。我会保护你、捍卫你，但我不能舍弃'Abdul-Muttalib的宗教。" 阿布·拉哈卜随即对阿布·talib说："我指着安拉发誓，这是一件坏事。你必须在别人之前阻止他。"然而阿布·talib回答道："我指着安拉发誓，只要我还活着，我就会保护他。"

Abu Talib replied: "We love to help you, accept your advice and believe in your words. These are your kinspeople whom you have collected and I am one of them but I am the fastest to do what you like. Do what you have been ordered. I shall protect and defend you, but I can't quit the religion of 'Abdul-Muttalib." Abu Lahab then said to Abu Talib: " I swear by Allâh that this is a bad thing. You must stop him before the others do." Abu Talib, however, answered: "I swear by Allâh to protect him as long as I am alive."

当安拉的使者ﷺ确信阿布·塔利卜会继续保护他，让他能够向众人传达安拉的教法时，有一天，他登上埃塞法山，大声呼喊："哦，清晨的呼唤！" * 古莱什各个部落的人都来到他身边。他号召他们作证独一的安拉，并信仰他的使命以及末日。布哈里以伊本·阿拔斯（愿安拉喜悦他）的传述，记录了这段故事的一部分。他说："当下面这些经文被降示时："

After the Messenger of Allâh (Peace be upon him) became sure of Abu Talib's commitment to his protection while he called the people unto Allâh, he stood up on Mount As-Safa one day and called out loudly: "O Sabahah! * " Septs of Quraish came to him. He called them to testify to the Oneness of Allâh and believe in his Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the authority of Ibn 'Abbas 9May Allah be pleased with him). He said: "When the following verses were revealed:

"你要警告你的近亲部族。"[26:214]

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

真主的使者(愿主赐他平安)登上了索法山,开始呼喊:"哦,法赫尔的子孙!哦,阿迪的子孙!(这是古莱氏的两个部族)"许多人聚集过来,不能前来的人也派人去向他们转告。艾卜·拉海卜也在场。先知ﷺ说:"你们看,如果我告诉你们,山谷里有一些骑兵正计划袭击你们,你们会相信我吗?"他们说:"会的,我们从未从你身上经历过任何谎言。"他说:"我是你们在严厉的惩罚降临之前的警告者。"艾卜·拉海卜立即回应道:"愿你们整天都遭毁灭!你把我们叫来就是为了这件事吗?"就在那时,经文立即降示了:

The Messenger of Allâh (Peace be upon him) ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani 'Adi (two septs of Quraish)." Many people gathered and those who couldn't, sent somebody to report to them. Abu Lahab was also present. The Prophet (Peace be upon him) said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion:

"愿阿布·莱海卜的双手毁灭……"（111:1）

"Perish the two hands of Abi Lahab..." [111:1].

穆斯林又依据艾布·胡莱赖（愿安拉喜悦他）的传述，记载了这段故事的另一部分。他说："当下面这些经文被降示时："

Muslim reported another part of this story on the authority of Abu Hurairah (May Alah be pleased with him) — He said: "When the following verses were revealed:

"你要警告你的近亲部族。"[26:214]

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

安拉的使者召集了古莱氏的所有人,他们便聚集起来,他对他们作了一般性的警告。随后,他又特别提到某些部族,说:"古莱氏啊,你们要救自己脱离火狱;卡尔布部族的人啊,你们要救自己脱离火狱;穆罕默德的女儿法蒂玛啊,你要救自己脱离火狱,因为我在安拉面前对你们任何事都无能为力,只是我会保持与你们的亲属关系。"这确实是一声响亮而富有启示意味的呼唤,明确地向最亲近的人表明:信仰他的使命,是他与他们今后一切关系的基石;而阿拉伯人赖以生存的血缘关系,在这份神圣的最后通谍之光下已不复存在。

先知的声音在麦加回荡不绝，直到降下了以下这节经文：

The Prophet's voice kept reverberating in Makkah until the following verse was revealed:

因此,你要公开宣讲你所奉命宣讲的(真主的启示——伊斯兰一神信仰),并远离以物配主的人。{15:94}

"Therefore proclaim openly (Allâh's Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrikûn (polytheists)." [15:94].

随后，他开始驳斥拜偶像的迷信行为，揭示其毫无价值的本质和彻底的无能，并给出具体的证据，说明拜偶像本身，或将其视为信徒与安拉取得联系的媒介，都是明显的谬误。

He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allâh, is manifest falsehood.

麦加人则勃然大怒,极力反对。穆罕默德ﷺ的话犹如一道霹雳,把麦加人世代相承的信仰生活彻底颠覆。他们无法忍受有人把迷途之人的标签加在多神论者和偶像崇拜者身上。他们开始调集资源来平息此事,遏制这场不断推进的革命,并在它吞噬和摧毁他们神圣的传统与长久以来的遗产之前,对其信奉者发动先发制人的打击。麦加人深信,否认除安拉以外任何人的神性,并且相信神圣的启示与后世,意味着全面的服从和绝对的承诺;而这又使他们再无任何可以宣称对自己、对财产,更不用说对下属拥有权威的空间。简言之,他们凭借宗教名义攫取的优越地位与专横跋扈将不复存在;他们的享乐将要服从安拉和祂的使者的喜好;最后,他们还必须停止对他们错误地视为弱者的人施加不义,并停止在日常生活中犯下可怕的罪恶。他们早已完全明白这些含义,所以他们的灵魂不肯接受这种"耻辱"的地位,这并非出于尊严和荣誉的动机,而是因为……

The Makkans, on their part, burst into outrage and disapproval. Muhammad's (Peace be upon him) words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. They started to rally their resources to settle down the affair, quell the onward marching revolution and deal a pre-emptive strike to its votaries before it devours and crushes down their consecrated traditions and long standing heritage. The Makkans had the deep conviction that denying godship to anyone save Allâh and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allâh and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life. They had already been fully aware of these meanings, that is why their souls would not condescend to accept this 'disgraceful' position not out of motives based on dignity and honour but rather because:

不然！（人否认复活与清算，所以）他想要继续犯罪。[75:5]。

那些日子里,古莱什人还有另一桩严重的忧虑:伊斯兰的宣教才刚宣布几个月,朝觐的季节却即将到来。古莱什人知道,阿拉伯各地的使团很快就会到来。他们一致认为,必须想出一个办法,使前来朝觐的阿拉伯人远离穆罕默德(愿主赐他平安)所传布的新信仰。于是他们去见瓦利德·本·穆吉拉,与他商议此事。瓦利德邀请他们达成一个能得到所有人赞同的一致决议。然而,他们意见不一。有人建议称他为"卡欣",即占卜者;但这一提议被否决,理由是他的话语并不押韵。另有人提议称他为"马杰农",即被精灵附身者;这一提议同样被否决,他们认为看不出那种心智状态所特有的迹象。"那就说他是诗人吧?"有人说。这一次他们仍未能达成共识,理由是他的话语完全不属于诗歌的范畴。"好吧,那我们就指控他行巫术。"这是第四个建议。瓦利德对此也表示些许犹豫,说穆罕默德(愿主赐他平安)从未涉足对结子吹气的巫术,并承认他的言辞从根到梢都甘美动人。不过,他认为可以对穆罕默德(愿主赐他平安)提出的最可信的指控是巫术。这伙不敬神的人采纳了这一意见,并约定统一宣传同一说法:他是一个法术高超、精通其术的巫师,能够成功地使儿子离开父亲、兄弟彼此分离、妻子离开丈夫、人离开自己的宗族。值得一提的是,关于瓦利德以及他为操纵预计前来麦加朝觐的民众而策划的狡猾手段,安拉降示了十六节经文。安拉说:

During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad (Peace be upon him). They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet (Peace be upon him) was known to have never involved himself in the practice of blowing on the knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad (Peace be upon him) was witchcraft. The ungodly company adopted this opinion and agreed to propagate one uniform formula to the effect that he was a magician so powerful and commanding in his art that he would successfully alienate son from father, man from his brother, wife from her husband and man from his clan. It is noteworthy in this regard to say that Allâh revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:

"他确实思量了，又策划了；愿他被诅咒！他怎样策划啊！愿他再被诅咒！他怎样策划啊！然后他思量；然后他皱眉蹙额；然后他转身而去，骄傲自大；于是他说：'这不过是古来的妖术；这不过是人的言语！'" [74:18-25]。

"Verily, he thought and plotted; so let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought; then he frowned and he looked in a bad tempered way; then he turned back and was proud; then he said: 'This is nothing but magic from that of old; this is nothing but the word of a human being!' " [74:18-25].

迫害的浪潮始于先知使命的第四年末，起初较为缓和，但此后逐日逐月地加剧、恶化，直到第五年年中，局势变得极为严峻，已无法容忍。穆斯林开始认真思考可行的办法，以躲避加在他们身上的痛苦折磨。正是在那段阴郁而绝望的时期，《古兰经》第十八章《山洞章》（Al-Kahf）降示。该章对麦加多神教徒不断向先知ﷺ提出的问题给出了明确的答案。它包含三个故事，其中蕴含着极具启示意义的寓言，供真正的信士领会。洞中人的故事暗示着对信士的隐性引导：应当离开那些充斥着不信与侵略、并带有使人偏离真道之危险的是非之地。

The series of persecutions started late in the fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the fifth year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them. It was at that gloomy and desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet (Peace be upon him). It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to evacuate the hot spots of disbelief and aggression pregnant with the peril of enticement away from the true religion:

（那些年轻人彼此说道）：当你们离开他们以及他们所崇拜的，除了安拉之外，那就去山洞里避难吧，你们的主会从祂的慈悯中为你们开辟一条出路，并使你们的事务变得容易（即会给你们所需的供应、住所等）。[18:16]

The young men said to one another): And when you withdraw from them, and that which they worship, except Allâh, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)18:16].

接下来是关于开海尔（阿拉伯的导师）与穆萨（愿主赐福他）的故事，它清楚而含蓄地提示了人生的沉浮变迁。未来的境况未必是当下状况的必然产物，它们甚至可能截然相反。换言之，对穆斯林发动的战争将来可能会呈现另一番局面，那些暴虐的压迫者终有一天会遭受与当年穆斯林所受相同的折磨。此外，还有关于左勒盖尼（双角者）的故事，他是统治东西方的强大君主。这个故事明确说明，安拉使祂的善良仆人继承大地及其上的一切。它还说明，安拉时常兴起一位正直的人，保护弱者免受强者的欺压。

Next, there is the story of Al-Khidr (The Teacher of Arabia) and Moses (Peace be upon him) in a clear and delicate reference to the vicissitudes of life. Future circumstances of life are not necessarily the products of the prevalent conditions, they might be categorically the opposite. In other words, the war waged against the Muslims would in the future assume a different turn, and the tyrannous oppressors would one day come to suffer and be subjected to the same tortures to which the Muslims were then put. Furthermore, there is the story of Dhul-Qarnain (The Two Horned One), the powerful ruler of west and east. This story says explicitly that Allâh takes His righteous servants to inherit the earth and whatever in it. It also speaks that Allâh raises a righteous man every now and then to protect the weak against the strong.

随后降示的《祖麦尔章》（第39章，众人章）直接指向迁徙，并阐明大地足够宽广，信士不应认为自己受制于暴政与邪恶的势力。

Sûrah Az-Zumar (Chapter 39 — The Crowds) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil:

"对那些在今世行善的人，有善报。安拉的大地是广阔的（所以如果你在某地无法崇拜安拉，就去另一个地方）。只有坚忍的人，才会毫无计算地得到他们全部的报酬。"[39:10]

"Good is (the reward) for those who do good in this world, and Allâh's earth is spacious (so if you cannot worship Allâh at a place, then go to another)! Only those who are patient shall receive their rewards in full without reckoning." [39:10].

先知ﷺ早已知道，阿比西尼亚（埃塞俄比亚）的君主阿什哈默·尼加什是一位公正的统治者，不会亏待任何一位属下，因此他准许部分信徒前往阿比西尼亚（埃塞俄比亚）寻求庇护。

The Prophet (Peace be upon him) had already known that Ashamah Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Abyssinia (Ethiopia).

在先知时期第五年的拉జab月，一行十二名男子和四名女子动身前往阿比西尼亚（埃塞俄比亚）。迁徙者中有奥斯曼·本·阿凡和他的妻子鲁盖伊雅[先知ﷺ的女儿]。关于这两位迁徙者，先知ﷺ说：

In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were 'Uthman bin 'Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace be upon him)]. With respect to these two emigrants, the Prophet (Peace be upon him) said:

他们是在易卜拉欣和鲁特之后，第一批为安拉的事业而迁徙的人。

"They are the first people to migrate in the cause of Allâh after Abraham and Lot (Peace be upon them) .".

他们趁着漆黑夜幕的掩护，悄悄离开麦加，前往海边。恰好有两艘船正要驶往阿比西尼亚（埃塞俄比亚），那正是他们的目的地。古莱氏人听到他们打算离开的消息，便派出一些人去追赶，但信士们已经离开舒艾拜港，前往安全的避难之地。他们在那里受到热情接待，并得到了应有的款待。

They sneaked out of Makkah under the heavy curtain of a dark night and headed for the sea where two boats happened to be sailing for Abyssinia (Ethiopia), their destination. News of their intended departure reached the ears of Quraish, so some men were despatched in their pursuit, but the believers had already left Shuaibah Port towards their secure haven where they were received warmly and accorded due hospitality.

在那一年的斋月里,先知ﷺ走进了圣地,那里聚集着大批古莱什的多神教徒,其中有一些显贵和名人。他忽然开始诵读《星辰》章(第四十一章)。安拉威严的话语猝不及防地降临到他们身上,他们立刻为之震惊。这是他们第一次被真实的启示所震撼。此前,这些想要羞辱启示的人惯用的伎俩是:不仅自己不听,还在经文诵读时大声喧哗、肆无忌惮,使即使是真心聆听的人也听不清楚。他们以为这样就能压过安拉的声音;事实上,他们只是在为自己积累苦难,因为安拉的声音永远无法被压制。"那些不信道的人说:

In Ramadan of the same year, the Prophet (Peace be upon him) went into the Holy Sanctuary where there was a large host of Quraish polytheists, including some notables and celebrities. Suddenly he began reciting Sûrah An-Najm (Chapter 41 — The Star). The awe-inspiring Words of Allâh descended unawares upon them and they immediately got stunned by them. It was the first time for them to be shocked by the truthful Revelation. It had formerly been the favourite trick of those people who wished to dishonour Revelation, not only not to listen to it themselves but also to talk loudly and insolently when it was being read, so that even the true listeners may not be able to hear. They used to think that they were drowning the Voice of Allâh; in fact, they were piling up misery for themselves, for Allâh's Voice can never be silenced, "And those who disbelieve say:

"你们不要聆听这部《古兰经》，并在诵读时大声喧哗，以便你们获胜。"（41:26）

"Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome." [41:26].

当安拉的话语以其难以言喻的魅力直接触及他们的心灵时,他们为之陶醉,忘却了周围的物质世界,全神贯注于神圣的话语之中,以至于当先知ﷺ读到那震撼心弦、令人心跳加速的结尾时——

When the unspeakably fascinating Words of Allâh came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them and were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet (Peace be upon him) reached the stormy heart-beating ending:

所以你们要向真主叩头，并崇拜祂。[53:62]

"So fall you down in prostration to Allâh and worship Him (Alone)." [53:62].

多神教徒们在不自觉中、出于完全顺从，怀着至诚的敬畏和纯净的虔敬而俯身叩拜。这实际上是真理奇妙的时刻，它穿透了高傲者顽固的心灵，也穿透了嘲讽者的态度。当他们发现安拉的话语已经征服了他们的心，并做成了他们拼命想要消灭和根除的那件事时，他们惊愕不已。那些未在现场的同伙多神教徒严厉地责备和指斥他们，于是他们开始捏造谎言，诬蔑先知ﷺ，声称他对他们的偶像怀有极大的崇敬，并赋予它们可以期望的代求之权。所有这些都是绝望的尝试，目的是为他们那天与先知ﷺ一同叩拜找到一个似乎可以原谅的借口。当然，这种愚蠢而不义的诽谤行为，与他们毕生奉行的撒谎和策划阴谋的做法是一脉相承的。

The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the haughty and the attitude of the scoffers. They stood aghast when they perceived that Allâh's Words had conquered their hearts and done the same thing that they had been trying hard to annihilate and exterminate. Their co-polytheists who had not been present on the scene reproached and blamed them severely; consequently they began to fabricate lies and calumniate the Prophet (Peace be upon him) alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession. All of these were desperate attempts made to establish an excusable justification for their prostrating themselves with the Prophet (Peace be upon him) on that day. Of course, this foolish and iniquitous slanderous behaviour was in line with their life-consecrated practice of telling lies and plot hatching.

这一事件的消息被错误地传达给了在阿比西尼亚（埃塞俄比亚）的穆斯林移民。他们被告知整个古莱氏部落已经皈依伊斯兰教，于是便踏上归途回家。他们于同一年的沙瓦鲁月抵达麦加。当他们距离麦加只有一小时路程时，才发现了real情况。他们中有些人返回了阿比西尼亚（埃塞俄比亚），另一些人则秘密潜入城中，或者在当地一位显要人物的庇护下公开进城。然而，由于麦加人得知穆斯林在阿比西尼亚（埃塞俄比亚）受到了良好的款待和热情的接待，多神教徒极为愤怒，开始对穆斯林施以更加严酷和骇人的虐待与刑罚。于是，真主的使者ﷺ认为有必要允许这些无助的人第二次前往阿比西尼亚（埃塞俄比亚）寻求庇护。这一次的迁徙不像上一次那样容易，因为古莱氏对穆斯林的任何一丝可疑举动都保持着警惕。然而，穆斯林最终迅速地安排好了各项事务，古莱氏人未能阻止他们的出逃计划。这一次的移民群体包括八十三名男子和十九名女子，在某些记载中则为十八名女子。至于阿玛尔是否在其中，至今仍存在疑问。

News of this incident was misreported to the Muslim emigrants in Abyssinia (Ethiopia). They were informed that the whole of Quraish had embraced Islam so they made their way back home. They arrived in Makkah in Shawwal of the same year. When they were only an hour's travel from Makkah, the reality of the situation was discovered. Some of them returned to Abyssinia (Ethiopia), others sneaked secretly into the city or went in publicly but under the tutelage of a local notable. However, due to the news that transpired to the Makkans about the good hospitality and warm welcome that the Muslims were accorded in Abyssinia (Ethiopia), the polytheists got terribly indignant and started to mete out severer and more horrible maltreatment andtortures to the Muslims. Thereupon the Messenger of Allâh (Peace be upon him) deemed it imperative to permit the helpless creatures to seek asylum in Abyssinia (Ethiopia) for the second time. Migration this time was not as easy as it was the previous time, for Quraish was on the alert to the least suspicious moves of the Muslims. In due course, however, the Muslims managed their affairs too fast for the Quraishites to thwart their attempt of escape. The group of emigrants this time comprised eighty three men and nineteen or, in some versions, eighteen women. Whether or not 'Ammar was included is still a matter of doubt.

古莱氏人无法容忍穆斯林在阿比西尼亚(埃塞俄比亚)拥有一个安全的避难所,于是派遣了两名坚定的使者,要求引渡这些穆斯林。他们是'阿慕尔·本·阿绥和'阿卜杜拉·本·艾布·拉比'阿,此二人当时尚未皈依伊斯兰教。他们带着贵重的礼物献给国王及其教士,并且成功地争取了部分朝臣站在他们一边。这两名多神教的使者声称,穆斯林难民应当被逐出阿比西尼亚(埃塞俄比亚)并交还给他们,理由是这些人背弃了祖先的宗教,而且他们的领袖所传的宗教既不同于古莱氏人的,也不同于国王的。

Quraish could not tolerate the prospect of a secure haven available for the Muslims in Abyssinia (Ethiopia), so they despatched two staunch envoys to demand their extradition. They were 'Amr bin Al-'As and 'Abdullah bin Abi Rabi'a — before embracing Islam. They had taken with them valuable gifts to the king and his clergy, and had been able to win some of the courtiers over to their side. The pagan envoys claimed that the Muslim refugees should be expelled from Abyssinia (Ethiopia) and made over to them, on the ground that they had abandoned the religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king.

国王召见穆斯林到宫廷，要求他们解释其宗教的教义。穆斯林迁徙者已决定说出全部真相，无论后果如何。扎法尔·本·艾比·塔利卜起身，以如下言辞向国王致辞："陛下！我们曾深陷于蒙昧与野蛮之中：我们崇拜偶像，过着淫乱的生活，吃死物，说丑恶的话，漠视一切人性的情感，待客与邻里之道被弃置不顾；我们只知强者的法则。这时，安拉在我们中间兴起了一位人，我们知道他的出身、诚实、忠厚与纯洁。他宣扬安拉的独一，教导我们不要以任何事物与祂并列。他禁止我们崇拜偶像，命令我们说真话，忠于所托付的信任，怜悯他人，尊重邻居和亲属的权利；他禁止我们诽谤妇女，禁止吞占孤儿的财产；他命令我们远离罪恶，戒除邪恶；命令我们礼拜、施舍和斋戒。我们信仰了他，接受了他关于崇拜安拉、不以任何事物与祂并列的教导和命令，安拉所允许的，我们便允许；安拉所禁止的，我们便禁止。因此，我们的族人起来反对我们，迫害我们，想让我们放弃对安拉的崇拜，重新回到对偶像和其他丑恶之事的崇拜中。他们拷打并伤害我们，直到我们在他们中间找不到安全，才来到贵国，希望陛下保护我们免受压迫。"

The king summoned the Muslims to the court and asked them to explain the teachings of their religion. The Muslim emigrants had decided to tell the whole truth whatever the consequences were. Ja'far bin Abi Talib stood up and addressed the king in the following words: "O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and the duties of hospitality and neighbourhood were neglected; we knew no law but that of the strong, when Allâh raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of Allâh, and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbours and kith and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allâh, and not to associate anything with Him, and we have allowed what He has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted us in order to make us forsake the worship of Allâh and return to the worship of idols and other abominations. They have tortured and injured us, until finding no safety among them, we have come to your country, and hope you will protect us from oppression.".

古莱什人见安拉的使者ﷺ仍然坚持传播他的使命,便意识到艾布·塔利布绝不会抛弃侄子,即便因此招致敌意。于是他们中的一些人再次去见他,并带去一位名叫阿玛拉·本·阿利德·本·穆吉拉的年轻人,说道:"艾布·塔利布啊!我们带来了一个聪明的年轻人,正值青春盛年,你可以利用他的头脑和力量,并把他收为你的儿子,以交换你那位侄子。他违背了你的宗教,挑起了社会的纷争,指责你的生活方式。我们杀了他,使你摆脱他无休止的麻烦。这是一人换一人,公平交易。"艾布·塔利布回答道:"这确实是不公平的交易。你们给我你们的儿子去抚养,我却要给你们我的儿子去杀掉!以安拉发誓,这简直令人难以置信!"代表团成员穆特因·本·阿迪插话说,古莱什人在这笔交易中是公平的,因为"他们只是想使你摆脱这个令人憎恶的麻烦之源。但我看你是铁了心要拒绝他们的好意。"艾布·塔利布当然拒绝了他们的所有提议,并挑战他们随心所欲地去做任何他们想做的事。历史资料没有给出与艾布·塔利布这两次会面的确切日期。不过,这两次会面似乎更可能发生在先知使命的第六年,中间只隔了很短的时间。

Quraish, seeing that the Messenger of Allâh (Peace be upon him) was still intent on his Call, realized that Abu Talib would never forsake his nephew even if this incurred their enmity. Some of them then went to see him once more taking with them a youth called 'Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu Talib! we have brought you a smart boy still in the bloom of his youth, to make use of his mind and strength and take him as your son in exchange for your nephew, who has run counter to your religion, brought about social discord, found fault with your way of life, so that we kill him and rid you of his endless troubles; just man for man." Abu Talib's reply was, "It is really an unfair bargain. You give me your son to bring him up and I give you my son to kill him! By Allâh, it is something incredible!!" Al-Mut'im bin 'Adi, a member of the delegation, interrupted saying that Quraish had been fair in that bargain because "they meant only to rid you of that source of hateful trouble, but as I see you are determined to refuse their favours." Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased. Historical resources do not give the exact date of these two meetings with Abu Talib. They, however, seem more likely to have taken place in the sixth year of Prophethood with a brief lapse of time in between.

当古莱什人的一切阴谋诡计都已失败之后,他们又重新采用了旧有的迫害手段,对穆斯林施以前所未有的严酷和残暴的拷打。他们还开始策划杀害先知ﷺ。事实上,与他们的预期相反,这种新的手段和这一念头,却间接地巩固了伊斯兰的宣教,并使两位麦加坚定而有力的英雄皈依了伊斯兰,即哈姆扎·本·阿卜杜勒-穆塔利ब和乌玛尔·本·赫塔卜(愿真主喜悦他)。

Now that all the schemes and conspiracof Quraish had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. They also began to nurse the idea of killing the Prophet (Peace be upon him). In fact, contrary to their expectations, this new method and this very idea served indirectly to consolidate the Call to Islam and support it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him).

乌泰巴·本·阿比·莱海卜曾经走近先知，极其公然而肆无忌惮地对他大喊道："我不信：'以星辰发誓，当它陨落时。'[53:1]，也不信：'然后（加百列）靠近，并且更加靠近。'[53:8]换句话说：'我不信古兰经的任何一部分。'"随后他开始蛮横地对待穆罕默德ﷺ，粗暴地动手抓他，撕破他的衬衣，并朝他脸上吐唾沫，但唾沫没有落到先知ﷺ圣洁的面容上。于是，先知ﷺ请求真主降怒于乌泰巴，并祈祷道：

'Utaibah bin Abi Lahab once approached the Prophet (Peace be upon him) and most defiantly and brazenly shouted at him, "I disbelieve in: "By the star when it goes down." [53:1] and in "Then he (Gabriel) approached and came closer." [53:8] In other words: "I do not believe in any of the Qur'ân." He then started to deal highhandedly with Muhammad (Peace be upon him) and laid violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy face of the Prophet (Peace be upon him). Thereupon, the Prophet (Peace be upon him) invoked Allâh's wrath on 'Utaibah and supplicated:

"哦，安拉！请让你的一只狗扑向他。"

"O Allâh! Set one of Your dogs on him.".

安拉应允了穆罕默德的祈祷，事情是这样发生的：有一次，欧泰白与古莱氏的一些同伴前往叙利亚，在扎尔卡（Az-Zarqa'）住宿。那里有一头狮子朝这群人走来，欧泰白极为恐惧，立即想起穆罕默德ﷺ的祈祷之词，说道："我的兄弟啊，真是可悲！这头狮子必定会吃掉我，正如穆罕默德ﷺ所祈求的那样。他明明在麦加，却真的在叙利亚杀了我。"那狮子果然如闪电般扑来，从他的同伴中间抓走欧泰白，并咬碎了他的头颅。 另有记载称，古莱氏中一个卑劣的多神教徒，名叫欧格白·本·艾布·穆埃特（'Uqbah bin 'Abi Mu'ait），有一次在先知ﷺ礼拜叩头时踩住他的颈项，直到他的双眼都凸了出来。

Allâh responded positively to Muhammad's supplication, and it happened in the following manner: Once 'Utaibah with some of his compatriots from Quraish set out for Syria and took accommodation in Az - Zarqa'. There a lion approached the group to the great fear of 'Utbah, who at once recalled Muhammad's words in supplication, and said: "Woe to my brother! This lion will surely devour me just as Muhammad (Peace be upon him) supplicated. He has really killed me in Syria while he is in Makkah." The lion did really rush like lightning, snatched 'Utbah from amongst his people and crushed his head. It is also reported that a wretched idolater from Quraish, named 'Uqbah bin 'Abi Mu'ait once trod on the Prophet's neck while he was prostrating himself in prayer until his eyes protruded.

在阴郁的氛围中，罪恶与暴政的乌云笼罩四方，地平线上却升起了一道给受压迫者带来希望的光芒，那就是先知历第六年的渡月，哈姆扎·本·阿卜杜勒-穆塔利ब的皈依。据记载，有一天，先知ﷺ正坐在索法山丘上，阿布·哈卡姆（Abu Jahl）恰好路过，他诋毁先知ﷺ所传的宗教。穆罕默德ﷺ却保持沉默，一言不发。阿布·哈卡姆肆无忌惮，拿起一块石头砸向先知ﷺ的头部，使其流血。这个施暴者随后前往古莱氏人的聚会之所。不久之后，哈姆扎从狩猎归来，挎着弓经过同一条路。阿卜杜拉·本·贾达安的一名女奴曾目睹阿布·哈卡姆的无礼行径，便将袭击先知ﷺ的经过完整地告诉了他。哈姆扎听后深感愤怒，急忙赶往天房，在圣寺的庭院里找到阿布·哈卡姆正与一群古莱氏人坐在一起。哈姆扎冲上前去，用弓猛击他的头部，并说道："啊！你一直在辱骂穆罕默德ﷺ，我也信奉他的宗教，认同他所传的教义。"麦赫祖姆部族的人前来相助，哈希姆部族的人也想出手帮忙，但阿布·哈卡姆将他们打发走，说道："让阿布·欧玛拉（指哈姆扎）去吧，以真主发誓，我确实无耻地辱骂过他的侄子。"事实上，哈姆扎最初的皈依源于一个人的自尊：他无法接受别人羞辱自己的亲属。然而此后，真主净化了他的品性，他终于抓住了最可靠的绳索（对真主的信仰）。他成为伊斯兰信仰及其信众的一大力量源泉。

In a gloomy atmosphere infested with dark clouds of iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e. the conversion of Hamzah bin 'Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded that the Prophet (Peace be upon him) was one day seated on the hillock of Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad (Peace be upon him), however, kept silent and did not utter a single word. Abu Jahl went on unchecked, took a stone and cracked the Prophet's head which began to bleed. The aggressor then went to join the Quraishites in their assembly place. It so happened that shortly after that, Hamzah, while returning from a hunting expedition, passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to 'Abdullah bin Jada'an, who had noted the impertinence of Abu Jahl, told him the whole story of the attack on the Prophet (Peace be upon him) . On hearing that, Hamzah was deeply offended and hurried to Al-Ka'bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl sitting with a company of Quraishites. Hamzah rushed upon him and struck his bow upon his head violently and said: "Ah! You have been abusing Muhammad (Peace be upon him); I too follow his religion and profess what he preaches." The men of Bani Makhzum came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them away saying: "Let Abu 'Ummarah alone, by Allâh I did revile his nephew shamelessly." In fact, Hamzah's conversion derived initially from the pride of a man who would not accept the notion of others humiliating his relative. Later on, however, Allâh purified his nature and he managed to grasp the most trustworthy hand-hold (Faith in Allâh). He proved to be a source of great strength to the Islamic Faith and its followers.

另一个使伊斯兰力量增强的重要事件，是在先知使命第六年的圣历十二月，欧麦尔·本·哈塔ብ皈依伊斯兰，这发生在哈姆扎皈依三天之后。他是一位勇敢坚毅、无所畏惧的人，在麦加受人畏惧和尊敬，此前一直是这一新宗教的强烈反对者。传述记载，先知ﷺ曾举起双手祈祷说："真主啊！请借你所钟爱的两人之一来增强伊斯兰的力量：欧麦尔·本·哈塔ብ，或阿布·哲赫勒·本·希沙姆。"

Another significant addition to the strength of Islam was the conversion of 'Umar bin Al-Khattab in Dhul-Hijjah, the sixth year of Prophethood, three days following the conversion of Hamzah. ] He was a man of dauntless courage and resolution, feared and respected in Makkah, and hitherto a bitter opponent of the new religion. The traditional account reveals that the Prophet (Peace be upon him) once raised his hands in prayer and said: "O Allâh! Give strength to Islam especially through either of two men you love more: 'Umar bin Al-Khattab or Abu Jahl bin Hisham.".

"'Umar 显然是配得这一荣誉的人。当我们审视关于'Umar皈依的几个版本时,可以有把握地得出结论:他内心有多种相互矛盾的情感彼此冲突。一方面,他非常看重本族的传统,并且习惯于沉溺于饮酒作乐的聚会;另一方面,他又极其钦佩穆斯林的坚韧毅力以及他们对信仰的执着奉献。这两种极端的看法在他心中造成了一种怀疑,使他有时倾向于相信伊斯兰的教义可能蕴含着更好、更神圣的生命种子,因此他总是先经历一阵阵愤怒,随即又出乎意料地变得萎靡不振。总的来说,关于他皈依的经过非常有趣,值得我们深入细节加以探讨。一天,'Umar bin Al-Khattab 从家中出发,前往圣寺,在那里他看见先知(ﷺ)正在礼拜,并听见他诵读高贵的《古兰经》中的《真主至大章》(第69章——《必然发生的》)。真主的话语打动了他,触及了他心灵最深处。他感到这些话语源自一种不同寻常的构成,于是他开始质疑族人关于他们附会在高贵《古兰经》上的、人为编造的诗歌或占卜者之言的指控。先知(ﷺ)继续诵读:"

'Umar, obviously, was the one who merited that privilege. When we scrutinize the several versions that speak of 'Umar's conversion, we can safely conclude that various contradictory emotions used to conflict with one another within his soul. On the one hand, he used to highly regard the traditions of his people, and was habituated to the practice of indulgence in wine orgies; on the other hand, he greatly admired the stamina of the Muslims and their relentless dedication to their faith. These two extreme views created a sort of skepticism in himind and made him at times tend to believe that the doctrines of Islam could bear better and more sacred seeds of life, that is why he would always experience fits of outrage directly followed by unexpected enervation. On the whole, the account of his conversion is very interesting and requires us to go into some details. One day, 'Umar bin Al-Khattab set out from his house, and headed for the Holy Sanctuary where he saw the Prophet (Peace be upon him) offering prayer and overheard him reciting the Sûrah Al-Hâqqah (Chapter 69 — The Reality) of the Noble Qur'ân. The Words of Allâh appealed to him and touched the innermost cells of his heart. He felt that they derived from unusual composition, and he began to question his people's allegations as regards the man-composed poetry or words of a soothsayer that they used to attach to the Noble Qur'ân. The Prophet (Peace be upon him) went on to recite:

"这确实是一位尊贵的使者的话语（即加百列或穆罕默德ﷺ所传达的，是他从安拉那里带来的）。这不是诗人的话语，你们却很少相信！也不是占卜者（或预言者）的话语，你们却很少记念！这是从众世界的主（人类、精灵以及一切存在之物的主）降示下来的启示。"[69:40-43]

'Umar读这些经文时兴味盎然，深受吸引。"多么美妙，多么优雅！请指引我去见穆罕默德ﷺ。"他说道。Khabbab听到这话，从隐藏处走出来，说："'Umar啊，我希望安拉已经应允了先知ﷺ的祈祷，因为我听他说过：'主啊！借'Umar bin Al-Khattab或Abu Jahl bin Hisham之力，使伊斯兰得以坚强。'" 于是'Umar前往Safa的一座房屋，穆罕默德ﷺ与他的同伴们正在那里秘密集会。'Umar手臂上挂着剑，来到那个地方，敲了敲门。先知ﷺ的同伴们转身查看来者是谁。其中一人从门缝里偷看，随即倒退几步，惊呼道："是'Umar，他带着剑！"Hamzah打消了同伴们的恐惧，说："让他进来。若他是朋友，他会受到欢迎；若他是敌人，我们就用他自己的剑砍下他的头。"先知ﷺ让同伴们开门。Khattab之子走了进来。先知ﷺ上前迎接这位令人畏惧的来访者，抓住他的衣服和剑鞘，问他来访的原因。'Umar答道："安拉的使者ﷺ啊，我前来是为了信仰安拉、信仰他的使者，以及他从主那里带来的一切。"穆罕默德ﷺ欣喜万分，与他的同伴们一同高声呼喊："Allâhu Akbar"（安拉至大）。

'Umar read the verses with great interest and was much entranced with them. "How excellent it is, and how graceful! Please guide me to Muhammad (Peace be upon him) ." said he. And when he heard that, Khabbab came out of concealment and said, "O 'Umar, I hope that Allâh has answered the prayer of the Prophet (Peace be upon him) , for I heard him say: 'O Allâh! Strengthen Islam through either 'Umar bin Al-Khattab or Abu Jahl bin Hisham.'" 'Umar then left for a house in Safa where Muhammad (Peace be upon him) had been holding secret meetings along with his Companions. 'Umar reached that place with the sword swinging by his arm. He knocked at the door. The Companions of the Prophet (Peace be upon him) turned to see who the intruder was. One of them peeped through a chink in the door and reeled back exclaiming: "It is 'Umar with his sword." Hamzah, dispelling the fears of his friends, said: "Let him in. As a friend he is welcome. As a foe, he will have his head cut off with his own sword." The Prophet (Peace be upon him) asked his Companions to open the door. In came the son of Khattab. The Prophet (Peace be upon him) advanced to receive the dreadful visitor, caught him by his garment and scabbard, and asked him the reason of his visit. At that 'Umar replied: "O Messenger of Allâh (Peace be upon him), I come to you in order to believe in Allâh and his Messenger and that which he has brought from his Lord." Filled with delight, Muhammad (Peace be upon him) together with his Companions, cried aloud: 'Allâhu Akbar' (Allâh is Great).

'Umar的皈依对伊斯兰事业而言是一次真正的胜利。他的皈依对局势产生了巨大而即时的影响，以至于此前一直在四壁之内秘密崇拜安拉的信士们，如今公开地聚集在圣地本身之中履行他们的功修。这提振了他们的士气，而恐惧与不安开始笼罩古莱什人。

The conversion of 'Umar was a real triumph for the cause of Islam. So great and instant was the effect of his conversion on the situation that the believers who had hitherto worshipped Allâh within their four walls in secret now assembled and performed their rites of worship openly in the Holy Sanctuary itself. This raised their spirits, and dread and uneasiness began to seize Quraish.

伊本·伊斯哈格引述'Umar（愿安拉喜悦之）的话说："我皈依伊斯兰后，想起了穆罕默德ﷺ的头号敌人，即Abu Jahl。我动身前往，敲响了他的门。当他出来见我时，我直截了当地告诉他我已皈依伊斯兰。他立即猛然关上了门，厌恶地斥责我的举动可耻，斥责我的面容丑陋。" 事实上，'Umar的皈依在麦加引起了很大的骚动，有人斥责他为叛教者，但他从未在信仰上动摇，相反，即便冒着生命危险，他也坚持自己的立场。古莱什的多神教徒朝他的房子进发，意图杀害他。'Abdullah bin 'Umar（愿安拉喜悦之）叙述：'Umar在家中惶恐不安时，Al-'As bin Wa'il As-Sahmy（Abu 'Amr）来了，他身穿绣花长袍，衬衫的下摆镶着丝边。他属于Bani Sahm部落，在伊斯兰前的蒙昧时期，该部落是我们的盟友。Al-'As对'Umar说："你怎么了？"他说："你们的族人声称，如果我成为穆斯林，他们就要杀我。"Al-'As说："在我保护你之后，没有人会伤害你。"于是Al-'As出去，遇到了充满整个山谷的人群。他问道："你们要去哪里？"他们回答说："我们要去找已皈依伊斯兰的al-Khattab之子。"Al-'As说："任何人都不能碰他。"于是人群退去了。

在这两位有力的勇士——哈姆扎·本·阿布杜勒-穆塔利ब和欧麦尔·本·哈塔卜（愿安拉喜悦他）——皈依伊斯兰之后不久，暴政与压迫的阴云开始消散，多神教徒意识到折磨穆斯林已无济于事。于是他们转而改变了策略。关于先知ﷺ传记的可靠记载显示，麦加的领袖们曾想把野心安在穆罕默德ﷺ身上。因此，他们一再用诱惑来试探他。 一天，麦加的一些要人聚集在天房的围场中，他们中的首领乌特巴·本·拉比阿提议去见先知ﷺ，与他达成一项交易：只要他停止传教、不再宣扬新的信仰，他们便给他他所要求的任何世俗财富。古莱氏人赞同他的提议，并请他去承担这项任务。乌特巴走近穆罕默德ﷺ，用以下的话语对他说道： “我们在阿拉伯从未见过像你这样的人，给一个民族带来如此大的灾祸。你侮辱了我们的神明和宗教，指责我们的祖先和智者亵渎与迷误，在我们之间挑起纷争。你几乎用尽了一切手段来疏远我们之间的关系。如果你做这一切是为了财富，我们愿意联合起来，给你比任何古莱氏人所拥有的都更多的财富。如果是野心驱使你，我们愿意推举你做我们的首领。如果你想要王权，我们也会欣然奉上。如果你是被某个邪灵附身、支配，使你无法摆脱它的枷锁，那么我们就请来技艺高超的医生为你医治。”

Shortly after the conversion of these two powerful heroes, Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him), the clouds of tyranny and oppression started to clear away and the polytheists realized that it was no use meting out torture to the Muslims. They consequently began to direct their campaign to a different course. The authentic records of the biography of the Prophet (Peace be upon him) show that it had occurred to the Makkan leaders to credit Muhammad (Peace be upon him) with ambition. They, therefore, time and again plied him with temptation. One day some of the important men of Makkah gathered in the enclosure of Al-Ka'bah, and 'Utbah bin Rabi'a, a chief among them, offered to approach the Prophet (Peace be upon him) and contract a bargain with him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested him to undertake that task. 'Utbah came closer to Muhammad (Peace be upon him) and addressed him in the following words: We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraishite has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skilful physicians to cure you.

"你说完了吗？"穆罕默德ﷺ问道；听到大家都已说完，他便开口说道：

"Have you said all?" asked Muhammad (Peace be upon him); and then hearing that all had been said, he spoke forth, and said:

以至仁至慈的安拉之名。 哈-米姆。[这些字母是《古兰经》的奇迹之一，唯有安拉知晓其含义。] 这是来自至仁至慈的安拉的启示。 一部经典，其中的节文被详细阐明；这是一部阿拉伯语的《古兰经》，为通晓事理的人而降。 它带来喜讯[给信仰安拉独一、敬畏安拉、并且大爱安拉的人，即远离各种罪恶和恶行、并履行安拉所命定的各种善功的人，许以天堂]，并对否认安拉独一的人发出警告[警告他们将受火狱的惩罚]，然而他们大多数人转身离去，不肯聆听。他们说："我们的心被帷幕遮蔽，无法领会你们所呼吁的内容……" [41: 1-5]

安拉的使者ﷺ继续诵读该章,而'Utbah坐在那里专心聆听,把一只手放在身后撑着身体。使者诵读到需要叩拜的经文时,立即叩拜下去。之后,他转向'Utbah说:"Abu Al-Waleed啊!你已经听到了我的回答,现在你可以随意而为了。" 'Utbah于是回到他的同伴那里,把先知的态度告诉他们。他的同族看见他时,发誓说他回来时的神色与他见先知之前大不相同。他随即把自己所听到的言语和所得到的回答的详情告诉他们,并补充说:"我从未听过与他所诵读的这些话相似的言辞。它们绝不是诗歌,也不是巫术,更不是占卜之言。古莱氏的人们啊!我请求你们听从我的劝告,让这个人完全自由地追求他的目标,这样你们就可以安然地与他划清界限。我指安拉发誓,他的话语蕴含着崇高的启示。如果其他阿拉伯人除掉了他,你们就省去了麻烦;反之,如果他在阿拉伯人中掌握了权力,你们便能享受他的统治,并与他分享他的权势。" 然而这些话并未被听进去,也没有打动那些不信道者。他们嘲笑'Utbah,并声称先知ﷺ已经对他施了魔法。在同一事件的另一个版本中,记载'Utbah一直专心聆听先知ﷺ,直到先知开始诵读安拉的话语:

The Messenger of Allâh (Peace be upon him) went on reciting the Chapter while 'Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself. After that, he turned to 'Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please." 'Utbah then retired to his company to apprise them of the Prophet's attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet (Peace be upon him) . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet (Peace be upon him) had bewitched him. In another version of the same event, it is related that 'Utbah went on attentively listening to the Prophet (Peace be upon him) until the latter began to recite Allâh's Words:

但如果他们背离，你就说：“我已经警告你们，要你们小心一种霹雳，就像曾经降临‘Ad和Thamûd（民族）的那种霹雳。”{41:13} Note: I translated the bracketed honorific "(Peace be upon him)" as the ﷺ symbol placed after the Prophet's name, and kept the verse's own text unmarked as required.

"But if they turn away, they say [O Muhammad (Peace be upon him) ]: "I have warned you of a Sa'iqa (a destructive awful cry, torment, hit, a thunder-bolt) like the Sa'iqa which overtook 'Ad and Thamûd (people)." [41:13].

'Utbah惊慌失措地站起身来,伸手捂住先知ﷺ的嘴,恳求他说:"我以安拉之名,以及骨肉之情恳求你,请停下吧,免得灾祸降临古莱什人身上。"随后,他匆匆回到同伴那里,把他所听到的告诉了他们。

Here 'Utbah stood up panicked and stunned putting his hand on the Prophet's mouth beseeching him: "I beg you in the Name of Allâh and uterine ties to stop lest the calamity should befall the people of Quraish." He then hurriedly returned to his compatriots and informed them of what he had heard.

尽管出现了新的、令人欣慰的变化,阿布·塔利卜对侄子仍怀有深深的担忧。他思量了之前一系列的事件,包括阿慕尔·本·瓦利德的交换事件、阿布·哲赫勒的石头、欧格白试图勒死先知ﷺ,以及欧麦尔(皈依前)意图杀害穆罕默德ﷺ。这位睿智的长者明白,所有这些无疑都表明,有人正在策划一个严重的阴谋,企图无视他作为先知ﷺ监护人的身份,并当众杀害先知ﷺ。阿布·塔利卜深信,一旦发生这样的事情,无论欧麦尔和哈姆扎在社会上多么有影响力,也无济于事。 阿布·塔利卜的判断是对的。多神教徒们已精心研究制定了杀害先知ﷺ的计划,并联合起来准备付诸实施。于是,他召集了阿卜杜·曼纳夫之子的族人,即哈希姆家族和穆塔利卜家族的人,劝勉他们保护并捍卫他的侄子ﷺ。他们中的所有人,无论信道者还是不信道者,都积极响应,唯独他的兄弟阿布·莱海卜站在了偶像崇拜者一边。

The new and welcome changes notwithstanding, Abu Talib still had a deep sensation of fear over his nephew. He deliberated on the previous series of incidents including the barter affair of 'Amarah bin Al-Waleed, Abu Jahl's rock, 'Uqbah's attempt to choke the Prophet (Peace be upon him) , and finally 'Umar's (before conversion) intention to kill Muhammad (Peace be upon him). The wise man understood that all of these unequivocally smacked of a serious plot being hatched to disregard his status as a custodian of the Prophet (Peace be upon him), and kill the latter publicly. In the event of such a thing, Abu Talib deeply believed, neither 'Umar nor Hamzah would be of any avail, socially powerful though they were. Abu Talib was right. The polytheists had laid a carefully-studied plan to kill the Prophet (Peace be upon him), and banded together to put their plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib, sons of 'Abd Munaf and exhorted them to immunize and defend his nephew. All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.