在第二次“阿喀巴誓约”获得认可，并在一片充斥着不信与无知的广袤沙漠中建立起一个小小的穆斯林国家之后——这在伊斯兰事业上是最重要的收获——先知ﷺ允许穆斯林迁往新生的穆斯林国家麦地那。

After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state.

从个人利益的角度来看,迁往麦地那无非是财物的损失和财富的牺牲,而换来的只是人身的安全。即便如此,迁徙者也不能指望得到完全的保障:无论是在出发之初还是途中,他都可能被抢劫,甚至被杀害。未来模糊不清,孕育着各种难以预料的悲痛与危机。考虑到这一切,穆斯林们仍开始迁徙,而多神教徒则不遗余力地阻挠和禁止他们,因为他们事先就明白,这样的举动意味着对其整个社会难以想象的威胁和无法设想的毁灭性危险。

Migration to Madinah, in terms of personal interests, was no more than material waste and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. The future was foggy, pregnant with various unpredictable sorts of sorrows and crises. Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society:

第一个迁徙的人是艾布·赛莱玛，那是在大“阿给白”宣誓的前一年。当他决心离开麦加时，他的姻亲为了阻挠他，绝望地扣留了他的妻子，抢走了他的儿子，并弄脱了他的手臂。乌姆·赛莱玛在丈夫离去、儿子被夺之后，独自一人哭泣哀叹了一年。她的一位亲戚终于心生怜悯，劝说其他人释放她的儿子，让她去与丈夫团聚。于是她独自踏上了五百公里的旅程，没有任何人相助。在一个名叫“坦尼姆”的地方，奥斯曼·本·塔勒哈遇见了她，并提出送她去麦地那。她带着儿子，与艾布·赛莱玛在麦地那近郊的库巴村会合。

1. The first one to migrate was Abu Salamah, a year before the Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah, after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin Talhah came across her and offered to give her a ride to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.

2. 多神教徒麦加人迫害迁徙者的另一个例子是素海卜。此人表示想要迁徙，这自然引起了不信道者的愤怒。他们开始侮辱他，声称他来到麦加时只是一个一无所有的流浪汉，而他们的城市慷慨大度，多亏了他们，他才得以赚到大笔钱财并变得富有。他们下令不许他离开。见此情形，他提出把全部财产都交给他们。他们最终同意在这一条件下放他走。先知ﷺ听闻这个故事后评论道：

2. Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib. This man expressed his wish to migrate and of course this was a source of indignation to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless tramp, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition. The Prophet heard this story and commented on it saying:

"毕竟，苏海布才是赢家。"

• “Suhaib is the winner, after all.”.

3. 接着是‘Umar bin Al-Khattab、‘Ayyash bin Abi Rabi‘a和Hisham bin Al-‘Asi的故事。他们约定某天早晨在某个地方会合，一同动身前往麦地那；‘Umar和‘Ayyash如期到达，而Hisham则被麦加人拦住了。

3. Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was detained by the Makkans.

不久之后,阿布·贾赫勒和他的兄弟哈里斯来到麦地那,去见他们的第三个兄弟阿耶什。他们狡猾地试图触及人最敏感的部分,即他与母亲的关系。他们对他说,他的母亲发誓,除非见到他,否则她永远不梳头,也不遮挡太阳。阿耶什怜悯母亲,但欧麦尔足够聪明,明白他们想诱使阿耶什背离伊斯兰。于是他提醒阿耶什提防他们的诡计,并补充说:"你母亲即使身上长虱子也会梳头,即使麦加的太阳炙热难当她也会去遮阴。"尽管如此,阿耶什仍决意去见母亲,于是欧麦尔把自己温顺易驾驭的骆驼给了他,并嘱咐他坐稳在驼背上,因为如果他察觉对方有任何可疑之处,骆驼可以帮他脱险。三人随即向麦加进发。他们刚走了一段路,阿布·贾赫勒就抱怨自己的骆驼,请求阿耶什让他骑在自己的骆驼后面。当骆驼跪下,贴近地面时,两个多神教徒扑向阿耶什并把他捆绑起来。他们骑着骆驼进入麦加,大声呼喊,让人们效仿他们对待"傻瓜"的做法。

Shortly afterwards Abu Jahl, and his brother Al-Harith came to Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the most sensitive area in man, i.e. his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself off the sun unless she had seen him. ‘Ayyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Ayyash away from Islam so he cautioned him against their tricks, and added “your mother would comb her hair if lice pestered her, and would shade herself off if the sun of Makkah got too hot for her.” These words notwithstanding, ‘Ayyash was determined to go and see his mother, so ‘Umar gave him his manageable docile camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set forth towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Ayyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Ayyash and tied him. They rode on into Makkah shouting at people to follow their example with respect to ‘fools’.

这只是麦加人对任何打算迁徙者的反应的三个不言自明的例子。尽管如此,信士们仍然设法一批接一批地逃离,速度之快,以至于在第二次阿営白誓约之后两个月内,麦加的整个街区已经空无一人。几乎所有穆罕默德的追随者都已迁往新居,只有艾布·伯克尔、阿里、先知ﷺ本人,以及那些被囚禁或无法逃脱的无助而高尚的人们留了下来。先知ﷺ与艾布·伯克尔、阿里一道,已经做好了迁徙所需的一切准备,但仍在等待主的许可。

These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. Nevertheless, the believers still managed to escape in successive groups and so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet (Peace be upon him) himself, and those helpless noble souls who had been detained in confinement or were unable to escape. The Prophet (Peace be upon him) , together with Abu Bakr and ‘Ali, had made all the necessary preparations for migration but was waiting for leave from his Lord.

值得注意的是,大多数迁往阿比西尼亚(埃塞俄比亚)的穆斯林,后来回到麦地那,与那里的其他穆斯林会合。

It is noteworthy that most of the Mwho had migrated to Abyssinia (Ethiopia), came back to Madinah to join the rest of the Muslims there.

在麦加，局势无疑十分危急，但穆罕默德ﷺ丝毫不为所动。然而，艾布·伯克尔却一直催促先知离开那座城镇。他也急切地等待机会，与穆罕默德ﷺ一同踏上这次意义重大的旅程。但先知告诉他，时机尚未到来；主还没有给他迁徙的命令。为了等候安拉的命令，艾布·伯克尔已经做好了启程的准备。他购买了两匹快速的骆驼，并将它们好好喂养了四个月，以便它们能够经受住漫长沙漠旅途的种种考验。

The situation was no doubt critical in Makkah but Muhammad (Peace be upon him) was not at all perturbed. Abu Bakr was, however, urging the Prophet to depart from that town. He was also eagerly waiting for an opportunity to accompany Muhammad (Peace be upon him) on this eventful journey. But the Prophet told him that the time had not yet come; the Lord had not given him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr had made preparations for the journey. He had purchased two swift camels and had fed them properly for four months so that they could successively stand the ordeals of the long desert journey.

多神教徒们对穆斯林为迁往麦地那新居而精心策划、迅速进行的行动感到震惊不已。他们陷入了前所未有的焦虑之中,并对自身整个多神信仰与经济体系深感忧虑。他们早已视穆罕默德ﷺ为一位有影响力的领袖,也知道他的追随者意志坚定、品行端正,并且随时准备为了安拉的使者ﷺ而牺牲所拥有的一切。将要接纳麦加穆斯林的奥斯部落和胡兹勒部落,在阿拉伯半岛也以武力强大、战争中勇猛、和平时期审慎明智而闻名。他们也厌恶怨恨与偏见,因为他们自己曾经历过部落间相互争战的痛苦岁月。麦地那本身作为日益壮大的伊斯兰宣教未来的总部,具有极其重要的战略地位。它控制着通往麦加的商路,而麦加人每年经营的商品价值约达二十五万金第纳尔。商路的安全对于繁荣经济生活的持续至关重要。综合考虑所有这些因素,多神教徒们感到自己正处于严重威胁之中。于是他们开始寻找能够避免这一迫在眉睫危险的最有效办法。他们在先知使命第十四年、即公元622年9月12日、safar月26日星期四召开了一次会议,那是在第一次大阿给白盟誓之后两个半月。当天,“麦加议会”举行了有史以来最为严肃的一次会议,议程只有一项:如何采取有效措施,阻止那股如潮水般涌来的力量。出席会议的代表来自所有古莱氏部落,其中最重要的有:

The polytheists were paralysed by the carefully planned and speedy movement of Muhammad’s followers towards their new abode in Madinah. They were caught in unprecedented anxiety and got deeply worried over their whole pagan and economic entity. They already experienced Muhammad (Peace be upon him) as an influential leader; and his followers as determined, decent and always ready to sacrifice all they had for the sake of the Messenger of Allâh (Peace be upon him). Al-Aws and Al-Khazraj tribes, the would-be-hosts of the Makkan Muslims, were also known in Arabia for their might and power in war, and judicious and sensible approach in peace. They were also averse to rancour and prejudice for they themselves had had bitter days of inter-tribal warfare. Madinah , itself, the prospective headquarters of the ever-growing Islamic Call, enjoyed the most serious strategic position. It commanded the commercial routes leading to Makkah whose people used to deal in about a quarter of a million gold dinar-worth commodities every year. Security of the caravan routes was crucial for the perpetuity of prosperous economic life. All those factors borne in mind, the polytheists felt they were in the grip of a serious threat. They, therefore, began to seek the most effective method that could avert this imminent danger. They convened a meeting on Thursday, 26th Safar, the year fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held the most serious meeting ever, with one item on the agenda: How to take effective measures with a view to stopping that tidal wave. Delegates representing all the Quraishite tribes attended the meeting, the most significant of whom were:

1. 阿布·哈卡姆·本·希沙姆（Abu Jahl bin Hisham），出自麦赫祖姆部族。

1. Abu Jahl bin Hisham, from Bani Makhzum.

2. 朱拜尔·本·穆特伊姆、图艾马·本·阿迪，以及哈里斯·本·阿米尔，代表白尼·瑙法勒·本·阿卜杜·马纳夫。

2. Jubair bin Mut‘im, Tuaima bin ‘Adi, and Al-Harith bin ‘Amir representing Bani Naufal bin ‘Abd Munaf.

3. 拉比'a的两个儿子谢巴和乌特巴，以及来自白尼·阿卜杜·沙姆斯·本·阿卜杜·马纳夫部族的阿布·苏富扬·本·哈尔卜。

3. Rabi‘a’s two sons Shaibah and ‘Utbah besides Abu Sufyan bin Harb from Bani ‘Abd Shams bin ‘Abd Munaf.