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Akram Diya al Umari 阿克拉姆迪亞基地烏馬里
Excerpted from Madinan Society At the Time of the Prophet , International Islamic Publishing House & IIIT, 1991 摘自Madinan協會當時的先知 ，國際伊斯蘭及IIIT出版社，1991
The date of the campaign 該運動的日期
Regarding the time of its occurrence, the historians agree that this action took place after Badr.至於其發生的時間，歷史學家認為這一行動發生後，巴德爾。 Al Zuhri defined its date as being in the month of Shawwal in the second year of the Hijrah.鋁祖赫里確定其日期是本月的回歷 10月在第二年在遷徙。 Al Waqidi added that it took place on a Saturday in the middle of Shawwal.[1]鋁瓦基迪補充說，它發生在一個星期六，中間回歷 10月[1]。
The reason for the campaign 這項運動的原因
Regarding the background of and the reason for the expulsion, the Sirah sources mention that the Jews of Banu Qaynuqa showed anger and jealousy when the Muslims were victorious at Badr, and these feelings reached the level of open hostility.關於背景和原因驅逐的希哈來源提到，猶太人巴努Qaynuqa表明憤怒和嫉妒，當穆斯林在巴德爾勝利，而這些情感達到的水平公開的敵意。
In order to appreciate the psychological atmosphere which surrounded their expulsion, certain developments must be considered.為了欣賞的心理氣氛，四周被驅逐的，必須考慮某些事態發展。 For example, the Prophet thought of gathering the Jews together and advising them.例如，先知認為猶太人聚集在一起，建議他們。 He did this in the market place of Banu Qaynuqa.他這樣做在市場上的巴努Qaynuqa。 Addressing them, he said: “O Jews!解決這些問題，他說：“啊，猶太人！ Become Muslims before what befell the Quraysh befalls you.” They said: “O成為穆斯林遭受了什麼之前的quraysh降臨你。“他們說：”啊， Muhammad穆罕默德 , you seem to think that we are your people. ，你似乎認為我們是你的人。 Do not deceive yourself because you vanquished a contingent of Quraysh having no knowledge of war and got the better of them; for, by God, if we fight you, you will find that we are real men, and that you have not met the like of us”.不要欺騙自己，因為你戰勝一支有沒有知識的quraysh戰爭，得到了更好的他們，因為，上帝，如果我們打你，你會發現，我們是真正的男人，你沒有遇見過像我們“。 Their answer clearly contained a challenge and a threat, despite the fact that they had accepted his leadership according to the terms of the treaty.他們的答案顯然包含一個挑戰和威脅，儘管他們已接受他的領導下按照條款的條約。 This report comes through Ibn Ishaq[2].這份報告是通過伊本伊斯哈格[2]。 Ibn Hajar said that it was hasan.[3] But the isnad includes Muhammad ibn Muhammad, the freedman of Zayd ibn Thabit, whom Ibn Hajar himself said was majhul (unknown).[4]伊本哈吉爾說，這是哈桑。[3]但是，包括穆罕默德伊本穆罕默德isnad，在弗里德曼的宰德本薩比特，其中伊本哈吉爾自己說是majhul（未知）[4]。
Even if we accept Ibn Hajar?s suggestion that the report is hasan, that does not mean that the reason for the expulsion of Banu Qaynuqa was their refusal to accept Islam, because at that stage Islam still allowed the Muslims to live in peace with them, and the Prophet did not make entering Islam a condition for any one of the Jews to stay in Madinah.即使我們接受伊本哈吉爾？建議下，該報告是哈桑，這並不意味著驅逐的原因是他們的巴努Qaynuqa拒絕接受伊斯蘭教，因為在這個階段仍然允許伊斯蘭教的穆斯林生活在和平與他們，和先知並沒有進入伊斯蘭教的條件為任何一個猶太人留在麥地那。 Rather, the Document[5] ensured the religious freedom of the Jews.相反，文檔 [5]保證了宗教的自由，猶太人。 The reason for their expulsion was the aggression which they showed.他們被驅逐的原因是他們發現的侵略。 This resulted in a breach of the internal security of Madinah.這導致違反了內部安全的麥地那。
There is a report which says that one of the Banu Qaynuqa tied the hem of the garment of a Muslim woman who was in their market-place, in such a way that when she stood up, she was uncovered and she screamed.有一份報告說，其中一個巴努Qaynuqa下擺綁在服裝的穆斯林婦女誰是他們的市場位置，以這樣一種方式，當她站了起來，她發現，她尖叫。 One of the Muslims came and killed the Jew who had done it.一個穆斯林來了，殺死了猶太人誰做了它。 Then the Jews attacked the Muslim and killed him.然後，攻擊猶太人，穆斯林和殺害他。 The Muslim?s family called on the rest of the Muslims to help them against the Jews.穆斯林？家人呼籲其餘的穆斯林，以幫助他們向猶太人。 The Muslims became angry, and bad feelings arose between them and the Banu Qaynuqa.穆斯林的憤怒起來，並產生不良情緒和它們之間的巴努Qaynuqa。 This is a daif report since its isnad is broken between Ibn Hisham and ?Abd Allah iba Ja?far al Makhrami, and ends with a lesser tabi'i, Abu Awn, whose status (in這是自isnad daif報告之間被打破伊本希沙姆和？阿卜杜拉伊巴滋？遠人Makhrami，並結束與一個小tabi'i，阿布芒，其地位（在 hadith聖訓 ) is not known. ）不知道。 But this report could be taken into consideration as regards但是這份報告可能會考慮有關 history歷史 , and most Sirah sources include it.和大多數希哈來源包括它。 It describes the chain of events leading up to the expulsion of Banu Qaynuqa.它描述了鏈的事件導致的驅逐巴努Qaynuqa。 Their refusal to enter Islam was not the reason for their expulsion; the true reason was their breach of security and open hostility, which convinced the Messenger that it was impossible to live with them in peace.他們拒絕進入伊斯蘭教不是驅逐他們的理由;的真正原因是他們違反了安全和開放的敵意，而說服使者，它是不可能與他們生活在和平之中。
The siege 圍困
The report of the expulsion of Banu Qaynuqa is sahih[6].該報告是驅逐巴努Qaynuqa的詞句 [6]。 Ibn Ishaq (in a report from ?Asim ibn ?Umar ibn Qatadah) and al Waqidi (without isnad,) give details of the Muslims?伊本伊斯哈格（在一份報告中的？阿西姆伊本？歐麥爾本Qatadah）和Al瓦基迪（不isnad）詳述的穆斯林？ siege of Banu Qaynuqa.圍困的巴努Qaynuqa。 The historians and Sirah writers followed them in reporting this event, in spite of the fact that these details had not been proved sahih from the point of view of hadith.歷史學家和作家的希哈隨後他們在報導這一事件，儘管事實上，這些細節尚未被證實的詞句從角度的聖訓。 But the details of the siege are among the materials which the hadith scholars allowed to be transmitted and which can be relied upon according to the methods of historical criticism, which do not make it a condition that the isnad should be sahih.但是細節的包圍中的材料是該聖訓學者允許被傳遞和可依靠的根據歷史批評方法，不使之成為條件是isnad應的詞句。 These reports can be relied upon for historical study.這些報告可依賴的歷史研究。 However, if they pertain to aspects of Islamic belief and law, such reports cannot be relied upon as evidence unless they are sahih or hasan.但是，如果它們涉及到各方面，伊斯蘭信仰和法律，這種報告不能依靠作為證據，除非他們的詞句或哈桑。
The reports of the siege of Banu Qaynuqa tell us that the Qaynuqa Jews were allies of Abd Allah ibn Ubayy ibn Salul, that they were the bravest of the Jews, and that they were goldsmiths.該報告的圍攻巴努Qaynuqa告訴我們，Qaynuqa猶太人盟友阿卜杜拉伊本武拜耶本Salul，他們是最勇敢的猶太人，他們是金飾。 When they displayed open hostility and hatred, the Prophet was afraid that they might betray him.當他們打開顯示的敵意和仇恨，先知是怕他們會背叛他。 He appointed Abu Lubabah ibn Abd al Mundhir to rule in Madinah in his absence, appointed Hamzah ibn Abd al Muttalib to carry the white flag, and besieged Banu Qaynuqa for 15 days, until the beginning of Dhu al Qa?dah.他任命阿布Lubabah伊本阿卜杜勒孟澤爾統治在他缺席的麥地那，任命哈姆扎本阿卜杜勒Muttalib進行了白旗，並圍困巴努Qaynuqa 15天，直到年初迪尤基地質量保證？達赫烏爾。 Then he intensified the siege against them, and they agreed to accept the judgment of the Messenger that he should take their wealth and they should keep their women and children.然後，他加強了對他們的圍攻，他們同意接受判決的使者，他應該採取他們的財富，他們應該保持自己的婦女和兒童。 He ordered that the Qaynuqa Jews should be tied up.他下令Qaynuqa猶太人應當綁起來。 Then their ally Abd Allah ibn Ubayy ibn Salul spoke to him about them and pestered him, saying: ?400 men without armor, and 300 with armor protected me from the red and the black (ie, every one), and you want to kill them all in one day??然後，他們的盟友阿卜杜拉伊本武拜耶本Salul談到他對他們纏著他，說：？400人沒有盔甲，盔甲和300個保護我的紅色和黑色（即每1），並且要殺死他們都在一天？？ The Messenger of Allah said: ?They are yours.???.[7]真主的使者說：？他們是你的.???.[ 7]
He ordered that they should be expelled from Madinah, and the one responsible for carrying out this order was ?Ubadah ibn al Samit.他命令他們應該被驅逐出麥地那，和一個負責執行這項命令是什麼？歐巴岱阿爾薩米特。 The Jews went to Adhra?at.猶太人前往Adhra？在。 The one responsible for seizing their wealth was Muhammad ibn Maslamah al Ansari.一個負責抓住他們的財富是穆罕默德本Maslamah人安薩里。 It was shared among the companions as booty, after one-fifth of it had been taken for the Messenger.[8] The following verses of the Qur?an were revealed concerning the expulsion of Banu Qaynuqa:這是分擔同伴作為戰利品，經過五分之一，它已採取的使者。[8]下面的古蘭經經文？一，揭示了關於驅逐巴努Qaynuqa：
“Say to those who reject faith: ?Soon will you be vanquished and gathered together in Hell ? “你說的那些誰不信道：？不久，你會被征服者，聚集在地獄？ an evil bed indeed (to lie on)!一個邪惡的床實在（躺在）！ There has already been for you a sign in the two armies that met (in combat): one was fighting in the cause of God, the other resisting God…” (Al Imran 3:12-13)目前已經為你們一個兆頭，在兩軍的滿足（在戰鬥中）：一個是戰鬥在事業的神，其他抗拒神...“（鋁伊姆蘭 3:12-13）
Some of the commentators of the Qur?an transmitted the opinion that the following verse was revealed concerning Abd Allah ibn Ubayy?s close friendship with the Jews of Banu Qaynuqa:一些評論家的古蘭經？1轉交的意見，下列詩句透露有關阿卜杜拉伊本武拜耶？親密的友誼與猶太人的巴努Qaynuqa：
“O you who believe! “啊，誰相信你！ Take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other.以不是猶太人和基督徒為您的朋友和保護者：他們只是朋友，互相保護。 And he amongst you that turns to them (for friendship) is of them.你和他之間，輪流給他們（友好）就是其中。 Verily, Allah guides not a people unjust.”(Al Ma'idah 5:54).真的，真主引導不是一個人是不公正的。“（鋁 Ma'idah 5:54）。
At the same time, 'Ubadah ibn al Samit announced that he was disowning his Jewish allies in favor of Allah and His Messenger: “O Messenger of Allah, I have many close friends among the Jews, but I am disowning the friendship of the Jews and turning to Allah and His Messenger.同時，'歐巴岱伊本薩米特宣布，他disowning他的猶太盟友贊成真主和他的使者：“真主的使者啊，我有很多親密的朋友之間的猶太人，但我disowning對猶太人的友誼，轉向真主和他的使者。 I take only Allah and His Messenger for close friends.”我只有真主和他的使者為親密的朋友。“
There is a clear difference between Abd Allah ibn Ubayy, whose heart was full of hypocrisy, and ?Ubadah ibn al Samit, whose personality had been refined under the teaching of the Prophet, which had rid him of all traces of preIslamic tribal loyalty, Jahili Asabiyyah desires, and personal interests.有一個明顯的差別阿卜杜拉伊本武拜耶之間，他的心是充滿虛偽和？歐巴岱伊本薩米特，已經改進了他們的個性在教學的先知，而他已經擺脫了所有的痕跡 preIslamic部落的忠誠，Jahili Asabiyyah慾望和個人利益。 He considered the interests of faith and gave them priority over his own interests.他認為信仰的利益，給他們優先在他自己的利益。 He was a good example of the conscientious and committed believer.他是一個很好的例子是認真和堅定的信徒。
References 參考資料
[1] Al Tabari, Tarikh al Rusul, 2/479; 480; Al Waqidi, al Maghazi, 1/176; Ibn Sa'd, al Tabaqat, 2/28-29 [1]鋁塔巴里，Tarikh人Rusul，479分之2; 480;鋁瓦基迪報邁加茲，1 / 176;伊本賽爾德，基地Tabaqat，2/28-29
[2] Ibn Hisham, Sirah, 294; Abu Dawud, al Sunan, 3/402-3 [2]伊本希沙姆，希哈，294;艾布達烏德，基地蘇南，3/402-3
[3] Fath al Bari, 7/332 [3]法特人巴里，三百三十二分之七
[4] Al Taqrib, 2/205 [4]鋁 Taqrib，205分之2
[5] See the thesis: “Announcement of the Constitution?” [5]見論文：“公佈的憲法？”
[6] Al Bukhari, al Sahih, 3/11 [6]鋁布哈里，基地的詞句，3 / 11
[7] The words of ?Abd Allah ibn Ubayy were reported by Ibn Ishaq from ?Asim ibn Umar and the isnad ends with him (Ibn Hisham, al Sirah, 2/562/3). [7]這些話呢？阿卜杜拉伊本武拜耶報告了伊本伊斯哈格的？阿西姆伊本歐麥爾和isnad結束與他（伊本希沙姆報希哈，2/562/3）。 ?Asim is one of the lesser tabi?iin. ？阿西姆是其中一個小布襪？印第安納創新網絡。 The report is daif according to the standards of the hadith scholars, but it is the kind of khabar that is allowed to be transmitted.該報告是daif根據標準的聖訓學者，但它是一種哈巴爾即允許傳送。 Its importance is derived from its mentioning the number of warriors of Banu Qaynuqa.它的重要性來自其提多少戰士的巴努Qaynuqa。
[8] Al Waqidi, al Maghazi, 1/176-7; Ibn Sa'd, al Tabaqat, 2/29 [8]鋁瓦基迪報邁加茲，1/176-7;伊本賽爾德，基地Tabaqat，2 / 29
