“在你之前，使者们也曾被否认，然而他们在被否认之后仍然忍耐，坚持到我的援助降临到他们身上。”（《古兰经》6:34）

“And Messengers before you were belied and yet they remained patient after their rejection and persevered until our Victory came to them” (TMQ al-An’am, verse 34)

伊本·凯西尔引述伊玛目阿里（愿安拉喜悦他）的话说："当安拉命令祂的使者ﷺ向阿拉伯部落展示自己时，他与我和艾布·伯克尔（愿安拉喜悦他）一同前往米纳，我们在那里遇到了一群阿拉伯部落。"（《Bidayah wan Nihayah》第3卷）

Ibn Katheer has narrated from Imam Ali (ra): “When Allah commanded His Messenger (saw) to present himself to the Arab tribes, he went out to Mina accompanied by myself and Abu Bakr (ra) where we came to a gathering of the Arab tribes.”(Bidayah wan Nihayah Vol 3)

因此,先知ﷺ开始接触各个不同的部落和部落首领,以争取"努斯拉",即实际的支持,从而确立先知ﷺ的权威,而这实际上也就是宗教的权威。他ﷺ寻求那些有能力维护其权威并保护穆斯林的人提供军事支持。这样一种权威能够确保伊斯兰教得以实施,并以军事手段将伊斯兰教传播到世界各地。

Hence, the Prophet (saw) started to approach the various different tribes and tribal leaders in order to secure the Nussrah i.e. the physical support so as to establish the authority of the Prophet (saw), which is practically the authority of the Deen. He went seeking military support from those that were capable of maintaining his (saw) authority and protecting the Muslims. An authority that would be able to ensure the implementation of Islam and the carrying of Islam across the world militarily.

在乌卡兹集市上,先知(愿主赐他平安)会向那些信仰并承载伊斯兰的人传达天堂的喜讯和成功的承诺。他会明确告诉他们,如果他们信奉认主独一(Tawheed),并接受先知(愿主赐他平安)的权威,他们必将兴盛,统治整个阿拉伯半岛,并征服波斯。 伊本·易沙格引述祖哈里(愿主喜悦他)的话说,先知(愿主赐他平安)“前往班尼·阿米尔·本·萨萨阿部落,号召他们归向安拉,并向他们提出自己的请求:‘请给予我支持并保护我。’”(伊本·希沙姆) 其中一人名叫巴伊哈拉·本·菲拉斯,他说:“以安拉起誓,如果我能从古莱氏部落中夺得这位年轻人,那么我便能凭借他征服所有的阿拉伯人。”随后他问先知(愿主赐他平安):“如果我们追随你,安拉使你获胜,我们在你之后能否掌握权柄?”先知(愿主赐他平安)回答:“权柄属于安拉,他将它置于他所意欲之处。”巴伊哈拉回答:“难道我们要为你的事业挺身迎战阿拉伯人,而等你获胜之后,权柄却要落到别人手中?我们不需要你的宗教!” 这件事传到班尼·阿米尔的一位长老耳中,他因无法前往朝觐而未能参加那次会面。他说:“班尼·阿米尔啊,有没有办法弥补这件事?有没有办法挽回这失去的机会?以那掌握我灵魂之主起誓,以实玛利的后裔中从未有人欺骗过。他所说的确是真理!你们判断他的能力哪里去了?”(此段亦见于伊本·希沙姆、泰伯里《历史》第六卷,以及伊本·凯西尔《始与终》第三卷第139页。)

Imam Tirmidhi narrates in his al-Jami’u that during the Ukaz forum the Prophet (saw) would communicate the glad tidings of Jannah and promises of success to those who believed and carried Islam. He would openly inform them that they would surely prosper, rule the whole of the Arabian Peninsula and subdue Persia if they professed Tawheed and accepted the authority of the Prophet (saw). Ibn Ishaq narrates from az Zuhri (ra) that the Prophet (saw) “Went to the Banu ‘Aamer bin Sa’sa’ah called them to Allah and offered himself to them: “Give me the support and protect me” (Ibn Hisham)). One of them by the name of Bayhara bin Firas said, ‘By Allah if I could take this young man from the Quraysh then I could conquer all the Arabs with him’. He then asked the Prophet (saw), ‘Do you think that if we followed you and Allah gave you the victory that we could have the command after you?’ He (saw) replied, ‘The Command belongs to Allah, who places it where he wills..’ Bayhara replied, ‘Are we to expose our throats to the Arabs in your defence and then when you are victorious the command will go somewhere else? We do not need your Deen!’ When this news reached one of the Shaykhs of Banu ‘Aamer who was unable to make the Hajj, and consequently the meeting, he stated, ‘Banu ‘Aamer is there any way we can make this right? Is there any way we can regain this lost opportunity? By Him in whose hand is my soul no descendant of Isma’eel has ever falsified this. It is indeed the Truth! What happened to your ability to judge him?’ (Also narrated by Ibn Hisham and Imam at-Tabari in his Tareekh volume 6 and also the Bidayah wan Nihayah of Ibn Kathir Vol 3 p. 139).

先知(愿主赐他平安)也与班·舍伊班·本·塔拉巴部落进行过商谈。该部落表示愿意支持先知(愿主赐他平安)对抗阿拉伯人,但不愿支持他对抗波斯人。先知(愿主赐他平安)再次拒绝了这种附带条件的支持,因为他所寻求的是无条件的支持,以对抗整个世界。这一事实表明,他(愿主赐他平安)已经预见到,这个宗教一旦确立,便要向外传播并征服其他地区。

The Prophet (saw) also entered into discussions with Banu Sheeban bin Thalabah who stated that they would support the Prophet (saw) against the Arabs but not against the Persians. Again, the Prophet (saw) refused this conditional support as he (saw) was seeking an unconditional support against the whole of the world, a matter which indicates that he (saw) had a vision of spreading and conquering others with this Deen once it was established.

此外，伊本·凯西尔在《开端与终结》（Bidayah wan Nihayah）中从阿布杜拉·伊本·卡卜·伊本·马立克传述道：“使者ﷺ前往了banu Kalb的一支，其首领是马利赫。他邀请他归向安拉，然后请求庇护（Nussrah），但他们拒绝了他。”（《开端与终结》第3卷第139页）

Also, Ibn Kathir has narrated in his Bidayah wan Nihayah from Abdullah ibn Ka’ab ibn Malik that, “the Messenger (saw) went to a branch of the Banu Kalb whose leader was Malih. He invited him towards Allah and then demanded protection (Nussrah), but they turned him down” (Bidayah wa-Nihayah Vol. 3 page 139).

本·阿拔斯(愿安拉喜悦他们)转述,阿里·本·阿比·塔利卜(愿安拉喜悦他)告诉他:当至高至尊的安拉命令祂的先知ﷺ向阿拉伯各部落传教时,他便与艾布·伯克尔(愿安拉喜悦他)一同前往米纳。我们来到阿拉伯诸部落的一个集会处。圣人艾布·伯克尔上前向他们问安。他每逢这类场合都会率先上前,因为他精通阿拉伯人的谱系。他问道:"你们属于哪个部落?"他们回答:"拉比尔阿部落。""是拉比尔阿的哪一支?"他又问。 随后转述了一段较长的圣训,其中(由圣人阿里)讲述道:"接着我们来到一个非常有威望、安静的部落集会处。那里坐着一些受人尊敬、德高望重的老人。艾布·伯克尔上前问安。"阿里又说:"他每逢这类场合都是如此。艾布·伯克尔问他们:'你们属于哪个部落?'他们说:'我们是沙伊班·塔尔利巴部落。'于是艾布·伯克尔对安拉的使者ﷺ说:'愿我的父母为你牺牲,在这个部落中,没有比他们更尊贵的人了。'马鲁格·本·阿姆尔、哈尼·本·盖比萨、马萨那·本·哈里萨和努尔曼·本·沙里克也在那个部落中。马弗鲁格·本·阿姆尔与艾布·伯克尔关系密切,是他们中最雄辩的人。他的两绺头发(即辫子)垂到胸前。在那个集会中,他离艾布·伯克尔最近。艾布·伯克尔问他们:'你们有多少人?'他们说:'我们有一千人,一千人可不是小数目。''你们的防御情况如何?'艾布·伯克尔问。'我们始终在奋力抗争(保卫自己),因为每个民族都必须持续地奋斗。'然后艾布·伯克尔问:'你们与敌人交战的结果如何?'马弗鲁格说:'我们交战时,处于我们最激烈的状态,战斗十分激烈。我们对于战斗中使用的马匹,比对自己的孩子更加照顾;我们更看重武器,胜过奶畜。'" 至于胜利，它来自真主。有时我们获胜，有时他们获胜。

Ibn Abbas (ra) narrated that Ali bin Talib (ra) told him, “When Allah, the Glorified, the Sublime, asked His Prophet (saw) to preach among the tribes of Arabia, he set out along with Abu Bakr (ra) for Mina. We went to one of the assemblies of the Arabian tribes. Sayyidana Abu Bakr came forward and paid Salam to them. He always came forward on such occasions because he was an expert in the lineage of the Arabs. He asked: “Which of the tribes are you”. They replied, ‘Rabiah’. ‘Which branch of Rabi-’ah’? He again asked.” Then a long Hadith has been transmitted in which it has been told (by Sayyidana ‘Ali): “Then we went to an assembly of a tribe which was very dignified and quiet. A number of honourable and dignified old men were sitting there. Abu Bakr came forward and paid Salam.” ‘Ali further said, “He always came forward on all such occasions. Abu Bakr asked them, ‘Which of the tribes are you?’ They said, “We are Banu Shaiban Tha’libah.’ Then Abu Bakr told the Messenger of Allah (saw) ‘May my parents be sacrificed for you, none besides them is more honourable in this tribe.’ Maruq ibn Amr, Hani ibn Qabisah, Mathanna ibn Haritha, and Nu’man ibn Sharik were also present in that tribe. Mafruq ibn Amr was closely related to Abu Bakr. He was the most eloquent person of them. Two locks of his hair (i.e. braid) came down to his chest. In that assembly he was nearest to Abu Bakr. Abu Bakr asked them, ‘What is your number?” They said, ‘We are one thousand in number; and one thousand is not a little figure.’ ‘What about your defence?’ asked Abu Bakr. ‘We always struggle (and defend ourselves), for every nation is bound to keep on struggle.’ Then Abu Bakr asked, ‘ What about (the result of) the battle between you and your enemies?’ Mafruq said ‘ When we fight, we are in one of our furies and the battle is enraged. We take care of the horses, used in the battle, more than our children; and prefer weapons over the milk-animals. So far as the victory is concerned, it is from Allah. Sometimes we gain victory, sometimes they gain victory.

"你一定是古莱什人。"于是艾布·伯克尔说："我想你一定已经听说过安拉的使者（ﷺ）的消息了。"麦弗鲁格向先知（ﷺ）点头示意，说："就是他。"麦弗鲁格说："我们已经听到了这个消息。"然后他把注意力转向安拉的使者（ﷺ），问道："我的古莱什兄弟啊，你们在号召什么？"于是安拉的使者（ﷺ）走上前去，在那边坐下，而艾布·伯克尔则站在他身旁，用一块布为他遮挡阳光。安拉的使者（ﷺ）说："我号召你们作证：除安拉外，别无应受崇拜的主；我是安拉的使者；并且你们要庇护我、保护我，帮助我，直到我完成安拉赋予我的使命。古莱什人公然违背了安拉的命令，否认了他的使者，以虚妄取代真理而自得其乐。而安拉是独一的，是自足的，是可颂赞的。"他又问道："你们还有什么要说的？我的古莱什兄弟啊！"于是安拉的使者（ﷺ）诵读了以下经文：

I think you belong to Quraysh.’ Then Abu Bakr said, ‘I think you would have been informed about the Messenger of Allah (saw)’ After nodding towards the Holy Prophet, he said, ‘That’s he.’ Mafruq said, ‘We have received the news.’ Then he turned his attention towards the Messenger of Allah (saw) and asked, O my Quraysh brother. Towards which thing do you invite?’ On this the Messenger of Allah (saw) came forward and sat down over there while Abu Bakr remained standing shadowing over him with a piece of cloth. The Messenger of Allah (saw) said, ‘I call you to bear witness that none is worthy of worship besides Allah. I am the Messenger of Allah; and that you shelter and protect me; and help me until I discharge the duty placed upon me by Allah. The Quraish have openly violated Allahs’ commands, refuted his Messenger, and have contented with the falsehood instead of the truth. And Allah is the One, who is the Self-sufficient, the Praiseworthy.’ He further asked, ‘What do you preach again? O my Quraish brother!’ Then the Messenger of Allah recited the following verses:

“ 你说：‘你们来，我要宣读真主所禁止你们的事项：不要以任何事物与他并列……他这样命令你们，以便你们敬畏。’”（《古兰经》，黄牛章……） Wait, I must translate faithfully; the source reference is "TMQ al-An'am, verses 151-153", which is Al-An'am (The Cattle), 6:151-153. “ 你说：‘你们来，我要宣读真主对你们所禁止的事项：不要以任何事物与他并列……他这样命令你们，以便你们敬畏。’”（《古兰经》，《牲畜章》，第151-153节）

“ Say: ‘Come, I will rehearse what Allah hath (really) prohibited you from’: join not anything as equal with him… Thus doth he command you that ye may be righteous.” (TMQ al-An’am, verses 151-153)

Mafruq再次问道：“我的古莱氏兄弟啊，请再跟我讲讲你的传道吧！以真主发誓，这番言辞不是地上任何人所说的。如果是他们的言辞，我们应当认得出来。”于是，真主的使者ﷺ诵读了以下经文：

Mafruq again enquired, ‘Tell me something more about your preaching, O my Quraish brother! By Allah this speech is not of anyone who inhabits the earth. If it were theirs, we should recognise them’. On this the Messenger of Allah (saw) recited the following verse,

“真主命令公正、行善，以及周济近亲。祂禁止丑恶的行为、罪恶和叛乱。祂训诫你们，以便你们觉悟。”（《古兰经》，尼合勒章，第90节）

‘Allah commands justice and the doing of good. And giving help to kith and kin. And forbids evil deeds, Munkar and rebellious actions. He admonishes you so that you may take heed.” (TMQ al-Nahl, verse 90)

马弗鲁格说:"哦,古莱氏人!以真主起誓,你们所邀请的是崇高的价值和最好的善行。那个民族故意违背真理,拒绝你们并反抗你们。" 随后,马弗鲁格的说话方式仿佛想让哈尼·本·盖比萨也参与讨论,他说:"他是我们的领袖哈尼·本·盖比萨,他是我们的宗教领袖。"哈尼听后说:"古莱氏的兄弟啊!我听了你的讲话,并且证明它是真实的。如果我们在第一次会面时就决定放弃我们的宗教、追随你们,我们的决定可能是有缺陷的。你们知道,我们在此之前不曾见过面,也不期望将来(在不久的未来)再见面。因此,请给我们一个机会思考你们的使命,否则我们可能会做出错误的决定。让我们认真地思考这件事,因为急躁可能导致犯错。"

Mafruq said: ‘Oh Quraishi! By Allah, you have invited towards high values and best of the deeds. That nation has intentionally violated the Truth, who refuted you and revolted against you.’ Then Mafruq talked in such a way as though he wanted Hani bin Qabisah as well to take part in the discussion, and said, “ He is our leader, Hani ibn Qabisah. He is our religious leader. Hearing that Hani said, ‘O Quraish brother! I heard your speech and testified it. Our decision may be defective if we decide to give up our religion and follow you in this first meeting. You know that we have neither met before this, nor we hope to meet again in (the near) future. Therefore, give us a chance to think over your mission, otherwise it is possible that we would take a wrong decision. Let us have a serious thought over this because hurriedness may be a cause to err.

我们这一族有自己的人民。在这样的事情上，未经他们的信任就做出决定是不恰当的。请你现在先回去，好好考虑一下，让我们也对此加以商议。”他（即卡比萨）这样做，仿佛也想让穆萨纳·伊本·哈里萨参与讨论。于是他介绍说：“这位是穆萨纳，我们的领袖，也是战场上的统帅。”穆萨纳说：“我的古莱氏兄弟啊！我也听了你的讲话，很欣赏你的言论。我对你们所讲的教导感到十分惊讶。我的回答与哈尼·伊本·卡比萨所给出的相同。我们生活在这样一个地方：它的两侧被两条山谷环绕，一条是叶玛目，另一条是萨马瓦。”

We have a nation with us. It is improper for us to take a decision in such a case without having their confidence. You, please go back now, think over it and let us have a thought over this as well.’ He (ie. Qabisah) also adopted such a way as though he wanted Muthanna ibn Haritha as well to take part in the discussion. Then he introduced him by saying, ‘’he is Muthanna, our leader and commander in the battlefield.’ Muthanna said, ‘ O my Quraish brother! I also heard your speech and admired your talks. I was rather amazed with your teachings. The answer from my side is similar to the one given by Hani ibn Qabisah. We live in such a place which is surrounded by two valleys on its two sides, one of that is Yamamah and the other Samawah’.

"先知（愿主福安之）问道：‘你们说的这两个山谷是什么意思？’他回答：‘其中一个是阿拉伯的沙漠和荒凉的山丘；另一个是拥有基斯拉（Chosroes）运河的波斯之地。我们与基斯拉（波斯皇帝）订有盟约，因此我们留在那里。根据盟约，我们无权发起任何新的运动，也不得庇护发起新运动的人。你们的使命或许会不为波斯皇帝所喜。在阿拉伯，罪犯有时会被赦免，其辩解也会被接受，但在波斯并非如此。在那里，罪犯不会被赦免，其辩解也不会被接受。如果你们需要我们在阿拉伯提供帮助和庇护，我们随时准备提供。’先知（愿主福安之）说：‘我认为你们在回答我时并无顾虑，只要你们所说的是真实的。唯有那些从各方面都受到保护的人，才能支持真主的宗教。’随后，先知（愿主福安之）握着艾布·伯克尔（愿主喜悦他）的手，从那里站了起来。"

The Messenger of Allah (saw) asked, ‘What do you mean by these two valleys?’ He replied, ‘One of them is the desert of Arabia and the barren hills; while the other is the land of Persia having the canals of Kisra (Chosroes). We have a treaty with Kisra (the Persian Emperor) due to which we are staying there. According to the treaty we are not authorised to raise any new movement or give asylum to such a person who initiates a new movement. It is possible that your mission might be disliked by the Emperor (of Persia). An offender is sometimes pardoned and his excuse is acknowledged in Arabia but this is not the case of the Persians. An offender is not pardoned there and his excuse is not accepted. If you need our help [and shelter] in the Arabia, we are ready for that.’ The Messenger of Allah (saw) said, ‘I think you do not show any reservation in replying me, provided you are true in your statement. Only that person supports Allah’s religion, who is protected from all sides.’ Then the Messenger of Allah (saw) holding the hand of Abu Bakr (ra) got up from there.

（阿布·纳伊姆在《圣迹之证》（Dala’il al-Nubuwah）第96页中辑录。伊本·凯西尔在《开端与终结》（Al-Bidayah）第3卷第142页中也有引述：阿布·纳伊姆辑录；伊玛目阿尔-哈基姆的《萨希赫》中也有；另见拜哈基的《逊南》。此处的叙述采用阿布·纳伊姆的版本。）

(Transmitted by Abu Na’im in “Dala’il-al-Nubuwah”, p.96. It has been related by Ibn Katheer “Al-Bidayah” Vol 3 page 142: Transmitted by Abu Na’im; In the Saheeh of Imam al Hakim; and and also the Sunan Baihaqi. The narration here is Abu Na’ims)

据传，先知ﷺ为了寻求"奴斯赖"（Nussrah，即援助与庇护），曾前往四十多个部落，坚持不懈，最终才在麦地那的人民中获得成功。这种反复、持之以恒，以及先知ﷺ对班·阿米尔和班·舍班所提出的那些条件一概不予接受的态度，表明寻求实际支持（Nussrah）是伊斯兰教法的规定。尤其是，这一事务与建立伊斯兰权威的义务相关，而先知ﷺ曾将这一义务界定为关乎生死的大事。由此可见，寻求实际支持是建立伊斯兰国家方法中不可或缺的一部分。

It has been narrated that the Prophet (saw) persisted and went to over 40 tribes in order to seek the Nussrah before he succeeded with the people of Madinah. This repetition, consistency and the Prophet’s (saw) non-acceptance of any conditions such as those presented by Ban ‘Aamer and Banu Sheeban, despite the fact that it was connected to the obligation of establishing the authority for Islam, which had been defined by the Prophet (saw) as a life and death issue, indicate the Shari’ah rule of seeking the physical support (Nussrah). Also, this indicates that it is an integral part of the method to establish the Islamic State.

奥斯和海兹拉吉两个部落是麦地那的权势掮客，他们最终给予了(Nussrah)支持，给先知ﷺ提供了援助，因而被称为“安萨尔”（辅助者）。伊本·希沙姆叙述道，先知ﷺ在朝觐之前，于阿卡巴与奥斯和海兹拉吉的领袖会面，并从他们那里接受了誓约。这一誓约被称为“战争之誓”（Bay'atul-Harb）。在他们立誓之前，泰伯里（第6卷第1220页）叙述说，阿拔斯是谈判中第一个发言的人。安萨尔的巴拉厄叙述道，阿拔斯对安萨尔说：“海兹拉吉的人们啊（按阿拉伯习俗，指奥斯和海兹拉吉）……如果你们认为自己能够履行你们所许下的诺言，并保卫他（指使者ﷺ）抵御他的敌人，那么就承担你们自己所担负的责任。如果你们打算在他来到你们这里之后抛弃他、把他交出去，那么现在就让他离开吧，因为他在自己的族人中受人尊敬，在自己的土地上是安全的。”我们对他说，我们已经听到了你所说的话。真主的使者啊，请讲吧，为你自己和你的主选择你想要的。于是真主的使者ﷺ对我们讲话，并诵读了《古兰经》，使我们渴望伊斯兰。随后他ﷺ说：“我愿与你们订立效忠之约，条件是你们像保护你们的妇女和儿童那样保护我。”于是巴拉厄握住他的手说：“以真主发誓，我们会像保护我们的妇女一样保护你。真主的使者啊，请为我们主持效忠之誓，因为我们是战士，是披着铠甲的人。我们世代相传地继承了这一切。”先知ﷺ给出的誓约是：“你们向谁开战，我便向谁开战；你们与谁讲和，我便与谁讲和；我的血就是你们的血，我的盟约就是你们的盟约。”（伊本·希沙姆）随后，泰伯里提到，先知ﷺ对他们说：“从你们中间推选出十二位首领。” 其后,在宣誓效忠之后,古莱氏人问奥斯和赫兹拉杰人是否确有此盟约。未在场的多神教部落成员表示他们不知道有这样的协议。事实上,先知ﷺ迁往麦地那时是秘密进行的。

The tribes of the Aws and the Khazraj, who were the power brokers of Madinah, finally gave the support (Nussrah) to the Prophet (saw) and thus came to be known as the Ansar (helpers). Ibn Hisham narrates that the Prophet (saw) met with the leaders of the Aws and the Khazraj at al-’Aqabah before the Hajj and took the pledge from them. This pledge is known as the Bay’atul-Harb (The Pledge of War). Before they took the pledge at-Tabari (Vol. 6 Par 1220) narrates that al-’Abbas was the first to speak in the negotiations. Al-Bara’ of the Ansar narrates that al-’Abbas addressed the Ansar saying, “O people of Khazraj (meaning Aws and Khazraj in Arab custom) …if you think that you can fulfil your promises which you made and defend him (meaning the Messenger (saw)) against his enemies, then assume the responsibility which you have taken upon yourselves. If you are going to abandon him and hand him over after he has come to you, then leave him now, for he is honoured by his people and safe in his land’. We said to him we have heard what you have said. Speak now Messenger of Allah and choose what you want for yourself and your Lord. Then the Messenger of Allah (saw) spoke to us and recited of the Qur’an which made us desirous of Islam. Then he(saw) said ‘I will enter into a contract of allegiance with you, provided that you protect me like you protect your women and children’. Then al-Bara’ took his hand and stated. ‘By Allah we will protect you like we would our womenfolk. Administer the oath of allegiance to us, O Messenger of Allah, for we are men of war and men of coats of mail. We have inherited this from generation to generation’. The Prophet (saw) gave the pledge ‘I will wage war against whom you wage war against and declare peace with whom you declare peace, my blood is your blood and my pact is your pact’ (Ibn Hisham)). At-Tabari then mentions that the Prophet (saw) asked them ‘Bring forth from amongst yourselves twelve chiefs’. Later on, after the pledge was given the Quraysh asked the Aws and Khazraj if such a pact had taken place. The Mushrikoon from the tribe who weren’t present stated that they knew of no such agreement. In fact, when the Prophet (saw) migrated to Madinah he did so in secret.