先知的生平的第三个也是最后一个阶段，体现了他宣讲伊斯兰教所取得的硕果。这些成果是长期为主道而进行的圣战（吉哈德）、艰辛、劳苦、动荡、考验，以及众多流血冲突与战役的结果，这一切持续了二十多年。

The third and last stage of the life of the Messenger (peace be upon him) embodies the fruitful results of his call to Islam, which were the consequences of long-timed holy fights in the way of Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted for over twenty years.

攻克麦加被视为穆斯林在那些年间所取得的最重大的胜利。它影响了事态的进程，进而改变了阿拉伯人的整个生活。它是征服前与征服后两个时期之间的决定性分界。因为在当时，古莱氏人在阿拉伯人眼中是阿拉伯人的捍卫者和援助者，其他阿拉伯部落只是他们的附庸。因此，古莱氏人的臣服被视为阿拉伯半岛上异教的最终消亡。

The conquest of Makkah was considered the most serious profit achieved by Muslims during those years. For it affected the course of events and consequently altered the Arabs’ whole life. It was a decisive distinction between preconquest and post-conquest periods. For Quraish, at that time, was in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs are only their ancillaries. The submission of Quraish is, therefore, estimated to be a final elimination of paganism in the Arabian Peninsula.

阶段:

The phase of:

(1) 圣战与战斗。

(1) holy wars and fighting.

(2) 各部落和各族人民争相皈依伊斯兰教。

(2) the tribes and people’s race to embrace Islam.

由于这两个阶段紧密相连、几乎不可分割，其中一个阶段的事件往往发生在另一个阶段的进程之中。然而，为了便于阐述，我们选择将这两个阶段分开讨论。战斗阶段被优先讨论，因为它与主题更为贴近，也更为适合。

Being so close and rather inseparable, the two phases of this stage intervene in such a way that a happening of one phase occurs during the progress of the other. However, we have preferred — for expository purposes — to deal with these two phases distinctively. The fighting phase was given the priority in order, due to the fact that it is more intimate and fit than the other.

征服麦加的胜利来得迅速而有力，令阿拉伯人和其他部落都为之震惊。他们意识到大势已去，不得不接受既成事实，服从新的局面。然而，一些强悍、有实力且自负的部落并不屈服，主张抵抗。其中走在最前的是哈瓦津和塞给夫两个支系，以及奈绥尔、贾世姆、萨德·本·伯克尔，还有希拉勒族的人，他们都属于盖斯·欧朗部落。他们自认为过于强大，不肯承认或投降于这样的胜利。于是他们会见了纳斯尔族的马立克·本·欧夫，并下定决心继续与穆斯林作战。

The conquest of Makkah which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.

战场上有经验的人指责领导者的判断：

THE WAR-EPERIENCED MAN WRONGS THE LEADER'S JUDGEMENT:

当他们在奥塔斯扎营后,人们便围拢到马立克身边。年高而有经验的老人杜赖德·本·阿斯-辛马曾以谙熟战事而闻名,他也在围拢马立克的人群之中,问道:“我们在哪个山谷?”“在奥塔斯。”他们回答。“这里对马匹来说是个好地方!它既不是尖锐的高地,也不是松软泥泞的平原。怎么回事?为什么我听到骆驼的吼声、驴子的嘶鸣、孩童的哭喊和羊群的咩叫?”杜赖德问道。他们说:“马立克·本·欧夫让人们把妇女、财产和孩子都带来了。”于是他召来马立克,问他为何这样做。马立克说,他的目的是让每个人的家眷和财产都在身边,这样他们就会拼死保护它们。“我指安拉起誓,你不过是个牧羊人,”杜赖德回答道,“你以为,还有什么东西能阻挡一个战败的人,或阻止他逃跑吗?如果你赢了这场战斗,你得到的只是一个拿着剑和矛的男人;但如果你输了,你就会给你的族人和财产带来耻辱。”接着他继续说话,并对一些部落及其首领表示疑惑。“马立克啊,把哈瓦增部族的显贵推上战场对你毫无益处。把他们安置在能够安全的地方。然后让年轻人骑上马去战斗。如果你赢了,你所留下的人会跟随你;但如果你输了,那只是一场战役的失败,而你的亲族、族人和财产却不会丧失。”

As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As-Simmah, who was well-known as a war-experienced man, and who was among those who gathered round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he called Malik and asked him what made him do such a thing. Malik said that his aim was to have everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear by Allâh that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring disgrace on your people and properties,” then he resumed his talk and went on wondering about some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young people mount their horses and fight. If you win, those whom you tarried will follow you, but if you were the loser it would be a loss of a battle, but your kinsmen, people and properties would not be lost.”.

但是，总指挥马立克拒绝了这一建议。他说：“以安拉发誓，我绝不会做这种事。你一定是老糊涂了。哈瓦津必须服从我，否则我就把身体靠在这把剑上，让它从我的背后穿出去。”对于杜莱德在这件事上的任何建议，他一概拒绝。

But Malik, the general leader, refused this suggestion. “By Allâh,” he said, “I will not do such a thing. You must have grown a senile. Hawazin have to obey me, or else I will lean my body against this sword so that it penetrates through my back.” He rejected any sort of contribution of Duraid’s in that concern.

“我们服从你，”他的族人说。杜莱德随即说道：“今天是我从未错过的一天，但我绝不会被引诱去亲眼见证。”

“We obey you,” said his people, Duraid consequently said: “Today is a day that I have not missed but surely I will not be tempted to witness.”

马立克此前派出去侦察穆斯林军队的间谍，四肢被砍断后返回了。马立克说："你们遭了什么事？糟糕！"他们说："我们看见了骑着花斑马的尊贵之人。若我们当初团结一致，你所看到的这一切就不会发生。"

The spies that Malik had already dispatched to spy Muslim forces, returned with their limbs cut off. “Woe unto you! What happened to you?” Said Malik. They said: “We have seen distinguished people on spotted horsebacks. What you see, would not have happened if we had been firmly together.”

关于敌人进军的消息传到了安拉的使者那里,于是他派出阿斯拉米,命令他混入人群,与他们相处,以便能够了解他们的消息,并在他返回时转告安拉的使者ﷺ。他确实做到了这一点。

News about the enemy’s marching were conveyed to the Messenger of Allâh (peace be upon him) , so he sent out Al-Aslami with orders to mix with people, stay with them so that he would be able to know their news and to convey it to the Messenger of Allâh (peace be upon him) when he turns back. That was exactly what he managed to do.

在十个月的开斋节月(伊斯兰历第二个月为开斋节,这里指沙瓦鲁月)第十九日,即被俘之日,安拉的使者(愿主赐他平安)带领一万二千名穆斯林离开麦加。其中一万名曾参加过攻克麦加之役。其余两千人多为麦加人,其中大部分是不久前才皈依伊斯兰的。这次出征是他攻克麦加后的第十九天。他从萨夫万·本·欧麦耶借了一百副铠甲及其装备。他任命伊塔卜·本·乌赛德为麦加总督。傍晚时分,一名骑士来到安拉的使者(愿主赐他平安)面前,说:“我翻越了某某山峰,遇见了哈瓦津部落,他们带着骆驼、牲畜和羊群,哈瓦津人全部聚集在那里。”安拉的使者(愿主赐他平安)听后微笑着说:“如果安拉意欲,明天他们都将成为穆斯林的战利品。”当晚,阿奈斯·本·艾比·穆尔西德·安加瓦尼自愿前去守夜。

On Shawwal, the nineteenth, the captive day, the Messenger of Allâh (peace be upon him) left Makkah accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Makkah Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam. That march was on the nineteenth day of his conquest to Makkah. He borrowed a hundred armours with their equipment from Safwan bin Omaiyah. He appointed ‘Itab bin Usaid as a governor over Makkah. When it was evening time, a horseman came to the Messenger of Allâh (peace be upon him) and said: “I have climbed up so and so mountains and came across Hawazin with their riding camels, livestock and sheep. Hawazin wholly were gathered together there.” The Messenger of Allâh (peace be upon him) smiled then and said: “They will all be Muslims’ spoils tomorrow, if Allâh will.” That night Anas bin Abi Murthid Al-Ghanawi volunteered to guard.

在前往侯南的途中,他们看见一棵巨大的绿色野枣树(Nabk),名叫“Dhat-Anwat”(意为“有悬挂物的那棵”)。之所以如此命名,是因为阿拉伯人常把武器挂在它上面,在它下面宰杀牲畜,并且对它十分崇敬。于是,军中有人请求安拉的使者ﷺ为他们也造一棵像他们那样有悬挂物的野枣树。他说:“安拉至大!我指着掌握穆罕默德灵魂的那位发誓,你们刚才所说的,正是穆萨的族人对他所说的话。他们说:‘给我们立一个神,像他们有的那些神一样吧。’你们确实是无知的人。这些是先例,你们将会跟随并效仿你们以前之人的生活方式。”

On their way to Hunain they saw a great green Nabk plant, that was called Dhat-Anwat (the one with suspenders). That was because the Arabs used to hang their weapons on it, slay beasts under it and keep to it. So some of army members asked the Messenger of Allâh (peace be upon him) to make them a Nabk with suspenders as the one they had. “Allâh is the Greatest of all!” He said, “I swear by the One in Whose Hand is Muhammad’s soul, that you have just said what the people of Moses said to him. They said ‘Make us a god as the one they have.’ Surely you are ignorant people. These are Sunnah, but you will follow and comply with the modes of life of those who preceded you.”.

眼见军队人数如此之多,他们中有人说:“我们不会被打败。”他们的这番话,对安拉的使者ﷺ而言听来颇为刺耳:

Seeing how great in number the army was, some of them said: “We shall not be defeated.” Their statement sounded hard upon the Messenger of Allâh (peace be upon him):

周三夜晚,即沙瓦勒月十日,穆斯林军队抵达侯奈因。此前曾趁夜进入山谷的马立克·本·欧夫下令其军队潜伏于山谷之中,在道路、入口和狭窄的隐蔽处伏击穆斯林。他命令部下,每当看到穆斯林时便投掷石块,然后派单人冲向敌人。 黎明初现时,安拉的使者ﷺ开始动员军队,并向众人分派阵地与旗帜。在黑暗中、临近黎明之际,穆斯林向侯奈因山谷推进。他们开始下坡进入山谷,却不知敌人正潜伏在谷中等待他们。因此,就在他们扎营之时,箭矢密集地向他们射来,敌军的各个营队也对穆斯林发起猛烈进攻,穆斯林只得仓皇溃退,陷入混乱。这次惨败十分惨重,近期刚皈依伊斯兰的艾布·苏福扬·本·哈尔卜说,他们的溃逃将一直持续到抵达红海为止。加卜拉或基勒达·本·哈木尔对此评论道:"今天魔法真的失效了。"

On Wednesday night the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them. At early dawn the Messenger of Allâh (peace be upon him) started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley. So at the moment they were camping, arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion. It was such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced Islam, said that their retreat would not stop till they got to the Red Sea. Jablah or Kildah bin Al-Junacommented on that by saying: “Surely magic has grown inactive today.”.

安拉的使者转向右边,说:“众人啊!我是安拉的使者。我是穆罕默德,阿卜杜拉的儿子。”坚守在他身边的,只有少数的迁士和他的一些亲族。先知(愿主赐福并使其平安)那无与伦比的英勇此时显露出来。他不断地努力,让他的骡子在不信道者面前站稳,同时大声喊道:ﷺ

The Messenger of Allâh (peace be upon him) turned to the right and said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of Abdullah.” Those who stoodfast by him were only few Emigrants and some of his kinsmen. The matchless bravery of the Prophet (peace be upon him) was then brought to light. He went on and on in his attempts to make his mule standfast in the face of the disbelievers while saying loudly:

“的确，我是先知ﷺ，我是阿卜杜勒·穆塔利卜的（伟大的）孙子。”

• “Truly saying, I am the Prophet I am the (grand) son of Abdul Muttalib.”.

然而,当时握着先知骡子缰绳的艾卜·苏福扬,以及扶着马镫的阿拔斯,都在竭力让骡子停下来。安拉的使者ﷺ下了骡子,向他的主祈求援助。

However, Abu Sufyan, who was then holding the rein of the Prophet’s mule, and Al-‘Abbas, who was holding its stirrup; were endeavouring to make it halt. The Messenger of Allâh (peace be upon him) dismounted and asked his Lord to render him help.

“啊，真主，降下你的援助！”

• “O, Allâh, send down Your Help!”

信使（愿主赐他平安）命令他的叔叔阿拔斯——他是一个声音洪亮的人——去呼喊信士们。阿拔斯尽他最大的力气呼喊：“骑枪手们在哪里？”阿拔斯说：“以真主发誓，他们听到我呼唤他们回来的声音后，便转身朝向战场，就像母牛奔向自己的小牛一样。”

The Messenger of Allâh (peace be upon him) ordered his uncle Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,” Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves.”.

“我们来了，听候您的吩咐。我们来了。”他们说道。你可以看到他们正努力勒住骆驼，调转方向重返战场。那些无法强迫骆驼掉头的人，就把铠甲披到脖子上，手持兵器匆忙跳下骆驼，任由骆驼自由奔跑，朝着呼声传来的方向而去。呼声越来越响，直到一百人聚集在先知ﷺ周围，重新投入战斗。

“Here we are, at your service. Here we are. ” They said. There you see them trying to stop their camels and reverse to the battle. He who was unable to force his camel to turn back, would take his armour, fling it round his neck, and hastily dismount his camel with his weapon in his hand letting his camel move freely and run towards the voice source. Voices would grow louder and louder till a hundred of them gathered round the Prophet and resumed the fight.

接下来被召唤的是安索尔（Al-Ansar），即辅士们，他们高呼：“安索尔的人们啊！安索尔的人们啊！”最后被召唤的是布尼·哈里斯·本·哈兹拉吉（Bani Al-Harith bin Al-Khazraj）。穆斯林的各支队伍依次开进战场，其方式与他们离开战场时相同。双方的耐力都极为出色。两方都坚守阵地，激烈作战。安拉的使者ﷺ异常热切且全神贯注地注视着战况，他说道：

Those who were called out upon next were Al-Ansar, the Helpers, “O, folks of Al-Ansar! Folks of Al-Ansar!” The last group to be called out upon were Bani Al-Harith bin Al-Khazraj. Muslims battalions poured successively into the battlefield in the same manner that they had left it. The stamina of both parties was superb. Both of them stoodfast and fought fiercely. The Messenger of Allâh (peace be upon him) was so eagerly and furiously watching the battle that he said:

“现在战斗已经变得激烈。”

• “Now the fight has grown fierce.”.

他抓起一把泥土,朝他们的脸扔去,同时说道:

Picking up a handful of earth, he hurled it at their faces while saying:

“愿你们的脸蒙羞。”

• “May your faces be shameful.”.

他们的眼睛被尘土蒙住，敌人在极度混乱中开始撤退。

Their eyes were thick with dust and the enemy began to retreat in utter confusion.

没过几个小时,在把那一把尘土撒向敌人面前之后,他们便遭到了惨败。仅塞给夫部落就有大约七十人被杀,穆斯林缴获了他们所有的骑乘骆驼、武器和牲畜。

Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.

安拉，赞美归于祂，在《古兰经》中提及这种突然的转变时说道：

Allâh, Glory is to Him, alluded to this sudden change in the Qur’ân when He said:

“……在侯南因战役的那一天,你们因人数众多而欢喜,然而那人数毫无益处;大地虽然宽广,对你们却显得狭窄,于是你们转身败逃。之后,安拉降下了祂的安宁(平静、镇定、安抚等),赐给使者以及信士们;又降下你们未曾看见的军队(天使),惩罚了不信道者。这便是不信道者的报应。” [9:25,26]

• “…and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. Then Allâh did send down His Sakinah (calmness, tranquillity, and reassurance, etc.) on the Messenger [Muhammad (peace be upon him) ] and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers.” [9:25,26]

在战败之后，敌军的一些部队前往塔伊夫，另一些则前往纳赫拉和奥塔斯。一支由艾卜·阿米尔·艾什尔里率领的穆斯林队伍被派去追击敌人，双方发生了数次小规模交锋，艾卜·阿米尔在交锋中阵亡。

After their defeat, some enemy troops headed for Ta’if, others to Nakhlah and Awtas. A group of Muslims headed by Abu ‘Amir Al-Ash‘ ari, were despatched to chase the enemy, some skirmishes took place during which Abu ‘Amir was killed.

类似的一支骑兵队追击了沿着通往纳赫拉之路前行的多神教徒，并追上了杜莱德·本·阿斯-西玛，他被拉比尔·本·拉菲尔杀死。收取战利品后，安拉的使者ﷺ前往塔伊夫，去迎战人数最多的战败多神教徒。战利品包括六千名俘虏、二万四千头骆驼、四万多只绵羊，以及四千盎司白银。安拉的使者ﷺ下令将战利品集中安置在吉拉奈，并任命麦斯欧德·本·阿姆尔·阿尔-吉法里负责看管。在塔伊夫战役完全结束后，一名俘虏被带到安拉的使者ﷺ面前，她是哈里思·阿斯-萨迪之女阿-沙伊玛，是先知ﷺ的乳姐妹。她向先知ﷺ自我介绍。先知ﷺ凭某个特征认出了她，便向她表示敬意，把自己的外衣铺开让她坐在上面。他以宽厚的态度释放了她，并让她回到自己的族人那里。

A similar battalion of horsemen pursued the idolaters who threaded the track to Nakhlah and caught up with Duraid bin As-Simmah, who was killed by Rabi‘a bin Rafi‘. After collecting the booty, the Messenger of Allâh (peace be upon him) left for Ta’if to face the greatest number of the defeated idolaters. The booty was six thousand captives, twenty four thousand camels; over forty thousand sheep and four thousand silver ounces. The Messenger of Allâh (peace be upon him) gave orders that booty should be confined at Al-J‘iranah and ordained Mas‘ud bin ‘Amr Al-Ghifari to be in charge of it. It was only when he was entirely free from Ta’if Campaign, that one of the captives As-Shaimâ’, the daughter of Al-Harith As-Sa‘diya, the Messenger’s foster sister was brought to the Messenger of Allâh (peace be upon him) , she introduced herself to him. Upon recognizing her by a certain mark, he honoured her, spread for her his garment and seated her on it. He was graceful and released her and made her turn back to her people.

对塔伊夫的远征实际上是侯奈因战役的延续。原因是大部分被击败的哈瓦ːզン部族和萨基夫部族的战士，跟随他们的总指挥马立克·本·奥夫·安-纳斯里一同进入了塔伊夫，并在城内设防固守。因此，在结束侯奈因之役后，他于同一个月（即沙瓦勒月）、伊斯兰历第八年，在吉尔拉纳集结了战利品。由哈立德·本·瓦利德率领的一千人先锋营向塔伊夫进发。而安拉的使者ﷺ则途经纳赫拉·耶玛尼叶、卡尔奈·马纳齐勒以及莱耶赫继续前进。在莱耶赫有一座属于马立克·本·奥夫的城堡，安拉的使者ﷺ下令将其摧毁。他继续行军，直到抵达塔伊夫。在那里他下马，在城堡附近扎营，并包围了城堡中的居民，但围困持续的时间并不长。

Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is because the majority of the defeated troops of Hawazin and Thaqif went into Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year A.H. A vanguard battalion of a thousand men led by Khalid bin Al-Waleed marched towards At-Ta’if. Whereas the Messenger of Allâh (peace be upon him) proceeded passing through Nakhlah Al-Yamaniyah, Qarn Al-Manazil and through Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the Messenger of Allâh (peace be upon him) gave orders to have it destroyed. He resumed his march till he got to Ta’if. There he dismounted, camped near its castle and laid siege to the castle inhabitants; but not for long.

围攻持续了多长时间，至今仍有争议，一般认为在10至20天之间。围攻期间双方互相射箭、投掷石块，十分频繁。穆斯林刚刚包围城堡，城内的人便开始向他们射箭。箭矢密集而猛烈，看上去就像成群移动的蝗虫。许多穆斯林受伤，其中十二人阵亡。

How long the siege continued, is still a matter of disagreement. It however stands between 10-20 days. A lot of arrow-shooting and rock-hurling occurred during the siege. For as soon as the Muslims laid siege round the castle, its people started shooting arrows against them. The arrows were so intense and fierce that they looked as if they had been locusts on the move. A number of Muslims were wounded and twelve were killed.

为了使自己远离箭程,穆斯林不得不登上一处更高的地方并在那里扎营——也就是现在所称的塔伊夫清真寺所在之处。先知(愿主赐他平安)架设了投石机,向城堡发射炮石。最终城墙上被打开了一个缺口,一些穆斯林借着一个木制战车的掩护,设法冲入城堡,意图在城中纵火。然而,敌人向他们倾泻下熔化的滚烫铁水。穆斯林受此重创,纷纷走出战车,再次暴露在箭雨之下,因此有一些人牺牲了。为了迫使敌人投降,先知(愿主赐他平安)采取了焚烧和砍伐敌方庄稼的作战策略。他下令砍伐他们的葡萄园并将其焚毁。穆斯林见状迅速开始砍伐和焚烧葡萄藤,敌人便恳求先知(愿主赐他平安)住手,看在安拉的份上,并出于亲属情分,怜悯他们。于是先知同意了。当安拉的使者(愿主赐他平安)的传令者向众人高声宣布:“凡下来走出城堡者,即获自由。”便有二十三人走了出来。其中一人是艾布·伯克拉,他把自己绑在墙上,借助一个通常用来从井中汲水的小轮子慢慢放下身子。他下降的方式使先知给他起了绰号“艾布·伯克拉”,即“带轮子的人”。安拉的使者(愿主赐他平安)释放了他们所有人,并将每一个人托付给一位穆斯林,由其照料他们的生计事务,这对城堡中的人而言实在难以承受。

To be far from the arrow-range, the Muslims had to ascend to a higher location and camped on — i.e. to what is now called At-Ta’if Mosque. The Prophet (peace be upon him) set up a mangonel and shelled the castle. Eventually a gap was made in the castle wall, through which a number of Muslims managed to pass into the castle, sheltered by a wooden tank, with the purpose of setting fire into it. Anyway, the enemy poured down molten hot iron on them. Affected by this the Muslims stepped out of the tank and were again exposed to arrow shooting and consequently some of them were killed. To force the enemy to surrender, the Prophet (peace be upon him) tended to a war policy of burning and cutting the enemy’s crops. His order was to cut their vineyards and burn them. Seeing that the Muslims started rapidly cutting and burning their vines, they implored the Prophet (peace be upon him) to stop and have mercy on them for the sake of Allâh and out of kinship motives. So the Prophet agreed. When the caller of the Messenger of Allâh (peace be upon him) called out unto people saying “He whosoever descends and steps out of the castle is free.” Twenty-three men came out. One of them was Abu Bakrah who tied himself to a wall and let himself down by means of a small wheel, that would normally be used for drawing up water from a well. The way he let himself down made the Prophet nickname him “Abu Bakrah”, i.e. the man with the wheel. The Messenger of Allâh (peace be upon him) set them all free and entrusted each one of them to a Muslim to care about their living affairs, which was too hard for the castle folkspeople to bear.

在从塔伊夫撤围返回后,安拉的使者ﷺ在吉兰那停留了十多个夜晚,然后才开始分配战利品。分配之所以延迟,是因为先知ﷺ希望哈瓦津的代表团能够到来,宣布他们的悔改,从而收回他们的损失。见没有人到来,他便开始分配战利品,以安抚各部落的首领和麦加的显要人物。最先获得战利品、得到份额最多的,是那些新近皈依伊斯兰的人。

Upon returning and lifting the siege in Ta’if, the Messenger of Allâh (peace be upon him) had stayed over ten nights at Al-Ji‘ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their repentance and consequently reclaim their loss. Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the celebrities of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.

阿布·苏福彦·本·哈尔卜被赐予一百头骆驼和四十（金）乌基亚，然而他说：“那我儿子叶齐德的份额呢？”于是他儿子也得到了同样的数量。但他又高呼：“那我的第二个儿子穆阿维叶的份额呢？”于是先知ﷺ给穆阿维叶的，与给他父亲和兄弟的一样多。哈基姆·本·希扎姆被赐予一百头骆驼，他索要时又被加赐了一百头。赛福万·本·欧麦耶被赐予三百头骆驼，每次一百头。这一点记载于卡迪·伊亚德所著的《治疗之书》（Shifâ）中。先知ﷺ赐予哈里斯·本·哈里斯·本·基尔达一百头骆驼。他还赐予古莱氏及其他部落的一些首领一百头骆驼；赐予另一些人五十头，还有一些人四十头。最终人们中间流传着：“穆罕默德慷慨施舍，不怕自己变穷。”这使得贝都因人纷纷聚集到他身边，期望得到一些财物。他们人数众多，以至于逼迫先知ﷺ靠在一棵树下，甚至扯走了他的外袍。先知ﷺ说：“众人啊！把我的外袍还给我！我指着掌握穆罕默德灵魂的那位发誓，即使我拥有与提哈玛的树木数量一样多的骆驼，我也会把它们分给你们。你们很清楚，我既不吝啬，也不怯懦，更不说谎。”他站在自己的骆驼旁，拔下骆驼驼峰上的一根毛，用两根手指捏着举起来，说：“众人啊，我指着安拉发誓，我所得的只是你们战利品的五分之一，而这五分之一终究还是归还给你们的。”

Abu Sufyan bin Harb was given a hundred camels and forty (gold) ounces and yet he said, “What about my son, Yazeed’s Share?” So he was given the same quantity for his son as well. But yet he exclaimed: “And what about the share of Mu‘âwiyah, my second son?” So the Prophet (peace be upon him) gave Mu‘âwiyah as much as he gave his father and brother. Hakeem bin Hizam was given a hundred camels, but he was given a hundred more when he demanded. Safwan bin Omaiyah was given three hundred camels - a hundred camels at each time. It is thus mentioned in Shifâ, Book by Qadi Iyadh. The Prophet (peace be upon him) gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave some chiefs of Quraish and other clans a hundred camels; he gave others fifty and some others had forty. Eventually it was spread among people that “Muhammad grants generously and fears not to grow poor.” This made bedouins gather around him expecting to be given some wealth. They were so many that they forced the Prophet (peace be upon him) to seek refuge against a tree and they even took away his garment, “O people!“ He said, “Give me back my garment! For I swear by the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels as the number of Tihama trees, I would distribute them among you. You know quite well that I am neither mean nor coward or a liar.” Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people, I swear by Allâh that I get nothing but one-fifth of your booty, and this very fifth goes back to you.”.

起初，许多人并不理解先知的分配政策，因此一些言辞尖锐的人开始表达他们的异议。辅士便是受这一政策影响的人之一。他们没有分到侯奈因战役的战利品，然而正是他们在侯奈因遭遇艰难时被召集起来，也是他们最先冲上前去与真主的使者并肩作战，坚守阵地，直到败局转为胜利。如今他们却眼看着那些临阵脱逃的人满手抓取战利品，而他们自己却一无所得。

At first the Prophet’s policy of distribution was uncomprehended by many a man. Therefore sharp-tongued people started expressing their objections. The Helpers were among those who were afflicted by this policy. They were deprived of Hunain gifts though they had been the ones who were summoned at Hunain hard times and they were the first to rush to fight with the Messenger of Allâh (peace be upon him) and standfast till the defeat turned into victory. Now here they are watching those who escaped fill their hands with booty while they are given nothing.

据伊本·易司哈格传述：当安拉的使者ﷺ把那些财物赐给古莱氏和阿拉伯各部族，却没有分给辅士任何东西时，辅士中有一些人心里不安，关于先知ﷺ的非议在他们之间流传开来，以至于其中一人说：“以安拉发誓，安拉的使者ﷺ被他的本族人非议了！”这些非议不断传播，直到萨阿德·本·欧巴代遇见了安拉的使者ﷺ；过了一段时间，先知ﷺ又面对他的族人。萨阿德·本·欧巴代说：“安拉的使者啊，辅士中的这一群人因您分配您所获得的战利品而对您愤怒。您把份额分给了自己的亲族，也把大量赏赐送给了阿拉伯各部族，而这一群人却一无所得。”先知ﷺ问萨阿德道：“萨阿德，你对这一切怎么看？”萨阿德回答说：“安拉的使者啊，您知道，我只是这一群人中的一员。”先知ﷺ说：“你去召集你的族人，把他们带到这间棚子里来见我。”

On the authority of Ibn Ishaq: “When the Messenger of Allâh (peace be upon him) had given Quraish and Arab tribes those gifts and allotted nothing to the Helpers, a group of the Helpers felt so uneasy about it that a lot of ill-statements against the Prophet (peace be upon him) were spread among them to an extent that one of them said: “By Allâh, the Messenger of Allâh (peace be upon him) was ill-spoken of by his folksmen!” And those ill-statements went on spreading till Sa‘d bin ‘Ubadah met the Messenger of Allâh (peace be upon him) , who in his turn faced his people after a while. Sa‘d bin ‘Ubadah said: “O Messenger of Allâh, this group of the Helpers are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing.” The Prophet (peace be upon him) asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d replied: “O Messenger of Allâh. You know that I am nothing but a member of this group.” “Call out on your people and bring them forth to me into this shed.” Said the Prophet (peace be upon him).

于是,萨阿德出去把他们召集起来。部分迁士前来时,他让他们进入,却禁止另一些人进入。当他们全部聚集之后,他告知先知说:“这群辅士刚刚到来,遵照您的命令来见您。” 使者(愿主福安之)一面向他们,便赞颂安拉、称颂祂,然后问他们说:“我听说你们对我心怀不满。我来到你们中间时,你们不是迷途之人,而安拉引导了你们吗?你们曾经贫穷,而安拉使你们富足了吗?你们不是彼此为敌,而安拉使你们相互亲爱了吗?” 他们说:“是的,安拉和祂的使者更加仁慈、更加慷慨。” 随后他说:“辅士的部族啊,是什么阻止你们回答安拉的使者呢?” 他们说:“真主的使者啊,我们该如何回答呢?一切恩惠与慷慨都属于真主和祂的使者。” 先知(ﷺ)又说:

So Sa‘d went out and summoned them. When some Emigrants came, he let them in but forbade others. When they were all gathered together, he informed the Prophet saying: “This group of the Helpers have just arrived to meet you in compliance with your orders.” As soon as the Messenger (peace be upon him) faced them he thanked Allâh and praised Him, then said to them inquiring, “I have been told that you are angry with me. Didn’t I come to you when you were astray and Allâh guided you? You were poor and Allâh gave you wealth. Weren’t you foes and Allâh made you love one another.” “Yes,” they said, “Allâh and His Messenger are better and more gracious.” Then he said: “What prevents you from replying to the Messenger of Allâh, O tribe of Helpers?” They said, “What should be the reply, O Messenger of Allâh, while to the Lord and to his Messenger belong all benevolence and grace.” The Prophet (peace be upon him) again said:

哈瓦辛部落的代表团在战利品分配之后不久来到穆斯林中间。他们共十四人，由祖海尔·本·萨德率领。先知的乳叔也在其中。他们请求先知赐予他们一部分财物和战利品。他们说的话非常动人，以至于安拉的使者ﷺ对他们说：“你们确实看到了跟随我的是哪些人。对我来说，最令人喜爱的话语是最真实的话语。你们认为，财产、妇女和儿童，哪一样对你们更宝贵？”他们回答说：“没有任何东西能与血缘之情相比。”于是，当我礼完晌礼后，你们站起来说：“我们请求安拉的使者ﷺ劝勉信士们，我们也请求信士们劝勉安拉的使者ﷺ，放弃落入他们手中的我们族人的俘虏。”于是，当安拉的使者ﷺ礼完晌礼后，他们站起来说了他们被教导要说的话。先知ﷺ随后说：“至于属于我和阿卜杜勒·мутталиб之子们的那部分，从现在起你们可以视为你们的。我也会请我的族人归还他们那部分。”移民者和辅士们听后说：“我们那部分，从现在起都献给安拉的使者ﷺ。”然而，艾格拉·本·哈比斯说：“我和贝尼·泰米姆的那部分，我们一样也不给。”乌耶奈·本·希斯恩也说：“至于我和贝尼·法扎拉，我说不。”阿拔斯·本·米尔达斯也拒绝了，说：“不。”他代表贝尼·赛利姆和他自己说的。然而他的族人却说了相反的话：“我们所得的战利品，都献给安拉的使者ﷺ。”阿拔斯·本·米尔达斯当即说：“你们使我的地位蒙羞。”随后，安拉的使者ﷺ说：“这些人以穆斯林的身份来到你们中间。为此，我已经推迟了战利品的分配。” 此外,我已经给了他们一个公平的选择,但他们拒绝,只愿保留他们的妇女和儿童。因此,谁拥有他们的一些人,并愿意自愿归还,就让他这样做。而那些倾向于将自己所拥有的留给自己的人,也让他们归还,作为补偿,他将从真主赐予我们的第一批战利品中获得六倍的报酬。”人们便说:“我们愿意为了真主的使者,将他们全部奉还。”真主的使者ﷺ说:“但这样,我们无法分辨谁是心甘情愿的,谁不是。所以你们回去吧,我们将等待你们的首领把你们的决定转告我们。”他们全都归还了妇女和儿童。唯一拒绝遵从真主使者心愿的是'Uyaina bin Hisn。起初他不肯让他们中的一位老妇人回去,后来他才让她回去了。真主的使者ﷺ给每一位俘虏赠送了一件衣服作为礼物。

Hawazin’s delegation arrived a Muslims just after the distribution of spoils. They were fourteen men headed by Zuhair bin Sard. The Messenger’s fosteruncle was one of them. They asked him to bestow upon them some of the wealth and spoils. They uttered so touching words that the Messenger of Allâh (peace be upon him) said to them: “You surely see who are with me. The most desirable speech to me is the most truthful. Which is dearer to you, your wealth or your women and children?” They replied: “Nothing whatsoever compares with kinship.” Then when I perform the noon prayer, stand up and say: “We intercede with the Messenger of Allâh (peace be upon him) to exhort the believers, and we intercede with the believers to exhort the Messenger of Allâh (peace be upon him) to forego the captives of our people fallen to their lot.” So when the Messenger of Allâh (peace be upon him) performed the noon prayer, they stood up and said what they had been told to say. The Messenger (peace be upon him) , then, said: “As for what belongs to me and to the children of Abdul Muttalib, you may consider them, from now on, yours. And I will ask my folksmen to give back theirs.” Upon hearing that the Emigrants and the Helpers said: “What belongs to us is, from now on, offered to the Messenger of Allâh (peace be upon him) .” But Al-Aqra‘ bin Habis said, “We will grant none of what belongs to me and to Bani Tamim,”; so did ‘Uyaina bin Hisn, who said: “As for me and Bani Fazarah, I say ‘No’.” Al- ‘Abbas bin Mirdas also refused and said: “No” for Bani Saleem and him. His people, however, said otherwise: “Whatever spoils belong to us we offer to the Messenger of Allâh (peace be upon him) ” “You have undermined my position.” Said Al-‘Abbas bin Mirdas spontaneously. Then the Messenger of Allâh (peace be upon him) said: “These people have come to you as Muslims. For this I have already tarried the distribution of the booty. Besides, I have granted them a fair option but they refused to have anything other than their women and children. Therefore he who has some of theirs and will prefer willingly to give them back, let them do. But those who favours to keep what he owns to himself, let them grant them back too, and he will be given as a recompense six times as much from the first booty that Allâh may provide us.” People then said, “We will willingly offer them all for the sake of the Messenger of Allâh.” The Messenger of Allâh (peace be upon him) said: “But in this way we are not able to find out who is content and who is not. So go back and we will be waiting for your chiefs to convey to us your decisions.” All of them gave back the women and children. The only one who refused to comply with the Messenger’s desire was ‘Uyaina bin Hisn. He refused to let an old woman of theirs go back at first. Later on he let her go back. The Messenger of Allâh (peace be upon him) gave every captive a garment as a gift.

在完成对Al-Ji‘ranah战利品的分配后，他穿着Al-‘Umrah的服饰离开那里，前往麦加履行Al-‘Umrah。穆罕默德ﷺ在任命‘Itab bin Usaid为麦加总督后，从那里返回麦地那。他抵达麦地那的时间是公元8年（伊历8年）Dhul-Qa‘dah月的最后六夜。在这次事件中，Muhammad Al-Ghazali说道：

Having accomplished the distribution of the spoils at Al-Ji‘ranah he left it while wearing Al-‘Umrah clothes and proceeded to Makkah to perform Al-‘Umrah. The Messenger of Allâh(Peace be upon him) turned back from there to Madinah after appointing ‘Itab bin Usaid on Makkah as governor. His arrival to Madinah was by the last six nights of Dhul-Qa‘dah, in the year 8 A.H. On this occasion Muhammad Al-Ghazali said:

“从穆罕默德ﷺ如今所处的得胜时期，与八年前他初次抵达这座城镇的那段时期相比，两者之间的变化何其巨大——那时真主以明显的胜利赐予了他崇高的地位。”

“What a great change it is between the victorious period of Muhammad at present which Allâh has towered with a manifest conquest, and that period of the past during which Muhammad first arrived at this town, eight years ago.”.

当他第一次来到麦地那时，他是被追捕、被通缉的人。他在寻求一个安全的庇护所。他是一个孤独的陌生人，渴望同伴与慰藉。麦地那的人们欢迎他，为他提供住所，帮助他，并接纳了降临于他身上的伊斯兰之光。他们为了他的缘故，不在乎其他民族的敌意。如今，他在那次首次来访之后经过八年，再次进入麦地那。这座城市曾在他作为一名惶恐的迁徙者时接纳了他；如今，当麦加已落入他的掌握、听从他的支配时，它再次迎接了他。麦加已摒弃了它的骄傲与蒙昧（即伊斯兰前的时代及其传统），如今在伊斯兰中重新变得骄傲而强大。安拉的使者ﷺ宽恕了麦加人的一切过错与冒犯。

When he first came to Madinah, he was pursued and wanted. He was seeking a secure shelter. He was a lonely stranger who sought companionship and comfort. The people of Madinah welcomed him, gave him residence and aided him and embraced the light of Islam, which had been sent down upon him. They, for his sake, did not care about the enmity of other peoples. Here he is entering Madinah again, after the lapse of eight years of that first visit. Madinah, the town that had received him once, when he was a frightened Emigrant; it receives him once again when Makkah has become in his hands and at his disposal. It is Makkah that has got rid of its pride and Jahiliyah (i.e. pre-Islamic period and traditions). It is now proud again and mighty in Islam. The Messenger of Allâh forgave all the errors and wrongs of its people.

• "凡敬畏真主、顺从祂（远离罪恶与恶行，并行善功）且有耐心的人，真主绝不会使行善者的报酬丧失。"{12:90}

• “Verily, he who fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allâh makes not the reward of the good-doers to be lost.” [12:90].

在这次漫长而成功的旅程归来之后,安拉的使者ﷺ留在麦地那,接见使节,派遣代理人,并到处委任传教者和伊斯兰宣教者。那些内心仍充满对伊斯兰的偏见、因而傲慢得不肯接受安拉之教的人,对当时阿拉伯半岛流行的现状仍不认同,却被彻底地压制住了。

Upon returning from this long successful travel, the Messenger of Allâh (peace be upon him) stayed in Madinah where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allâh’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia.

这里有一幅关于信士们的小插图。我们已经说过，使者抵达麦地那是在希吉来历八年末。穆哈兰月九年的新月刚一出现，安拉的使者（愿主福安之）就派遣信士们前往各个部落，名单如下所示：

Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Madinah was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Messenger of Allâh (peace be upon him) dispatched the believed ones, to the tribes as shown in the list below:

• 1. 向Bani Tamim部落的‘Uyaina bin Hisn

• 1. ‘Uyaina bin Hisn to Bani Tamim.

2. 雅兹德·本·侯赛因致阿斯拉姆与吉法尔。

2. Yazeed bin Husain to Aslam and Ghifar.

3. 'Abbad bin Bishr Al-Ashhali 致 Sulaim 和 Muzainah。

3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.

4. 拉菲·本·穆凯斯致 主海奈 5. 阿慕尔·本·阿斯致 法札拉部族

4. Rafi‘ bin Mukaith to Juhainah. 5. ‘Amr bin Al-‘As to Bani Fazarah.

6. 阿德-达哈克·本·苏夫扬致白尼·基拉布部落。

6. Ad-Dahhak bin Sufyan to Bani Kilab.

7. 从Basheer bin Sufyan致Bani Ka‘b。

7. Basheer bin Sufyan to Bani Ka‘b.

8. 伊本·阿尔-鲁塔比耶·阿尔-阿兹迪致祖比扬部落

8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.

9. 穆哈吉尔·本·阿比·乌迈叶（Al-Muhajir bin Abi Omaiyah）致萨那（Sana‘a）的信（当时阿斯瓦德·安西（Al-Aswad Al-‘Ansi）在那里向他发出呼吁）。

9. Al-Muhajir bin Abi Omaiyah to Sana‘a’ (Al-Aswad Al-‘Ansi called at him when he was in it).

10. 齐雅德·本·拉比德（Ziyad bin Labid）前往哈达拉茂特。

10. Ziyad bin Labid to Hadramout.

正如那些信士被派往各部落一样,我们认识到,为了在阿拉伯半岛的所有土地上确立并维持安全,有必要再派遣一些小队前往阿拉伯半岛的各个地区。

In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia.

以下是这些排的名单:

Here is a list of those platoons:

1. 第九年穆哈兰月，‘Uyaina bin Hisn Al-Fazari 率领一支小队前往 Bani Tamim。该小队由五十名骑兵组成，其中没有一人是迁士或辅士。

1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper.

2. 派遣这支远征队的原因是，白努·泰米姆部落已经煽动其他部落不交纳赋税（吉兹亚），并最终阻止了他们缴纳。

2. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it.

因此,‘Uyaina bin Hisn 出发去与他们作战。他一路上夜间行军,白天潜伏。他就这样前进,直到追上他们,并在沙漠中袭击了他们。他们为保命而逃回。当时俘获了十一名男子、二十一名女子和三十名男孩。他把他们押回麦地那,安置在 Ramlah bint Al-Harith 的住所中。他们的十位首领来到先知ﷺ的门前,呼喊道:“哦,Muhammad,出来与我们面对面。”当他出来时,他们抓住他并开始交谈。

Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Madinah and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking.

他与他们交谈了一会儿,然后离开他们,去完成午间的拜功。拜毕,他坐在清真寺的院子里。他们宣称想要炫耀夸口和自我骄傲。为此,他们推出了他们的演说家'Utarid bin Hajib,由他发表演说。

He exchanged talk with them for a while then left them and went to perform the noon-prayer. After prayer he sat in the mosque-patio. They proclaimed a desire to show boasting and self-pride. For this purpose they introduced their orator ‘Utarid bin Hajib who delivered his speech.

信使安拉（愿主福安之）请萨比特·本·盖斯·本·沙马斯（穆斯林的演说家）作答。他照做了。作为回应，对方推出了他们的诗人阿兹-宰布拉甘·本·巴德尔，后者吟诵了一些自夸的诗句。伊斯兰的诗人哈桑·本·萨比特随即予以回击。待辩论与诗咏结束后，阿格拉院·本·哈比斯说：“他们的演说家比我们的更有口才，他们的诗人比我们的更精通诗艺，他们的声调和言辞也都胜过我们。”最终，他们宣布皈依伊斯兰。于是，信使安拉（愿主福安之）承认了他们的归信，厚赐他们，并将他们的妇女和儿童归还给他们。

The Messenger of Allâh (peace be upon him) asked Thabit bin Qais bin Shammas — the Muslim orator — to respond. He did that. In return, they brought forth their poet Az-Zabraqan bin Badr who recited some boastful poetry. Hassan bin Thabit, the poet of Islam, promptly replied back. When talks and poetcame to an end, Al-Aqra‘ bin Habis said: “Their orator is more eloquent than ours, and their poet is more poetically learned than ours. Their voices and sayings excel ours, as well.” Eventually they announced their embracing Islam. Consequently, the Messenger of Allâh (peace be upon him) acknowledged their Islamization, awarded them well, and rendered them back their women and children.