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The vulgar Christian missionary, Silas, has accused Prophet庸俗的基督教傳教士，西拉斯，指責先知 Muhammad穆罕默德 (P) of being responsible for the killing Abu 'Afak and 'Asma bint Marwan. （P）的負責的人殺了阿布'Afak和'阿斯瑪賓特馬爾萬。 The implications of these charges are that he(P) “stiffles” criticism by murdering his opponents.這些收費的含義是，他（P）的“stiffles”批評謀殺他的對手。 In this paper, insha'allah, we are going to refute these false charges against the Holy Prophet(P), wa Allah-ul-Must'aan .本文insha'allah，我們要駁斥這些虛假控告神聖先知（規劃）， 華真主- UL認證Must'aan。

Islamic Methodology of Reports' Evaluation 伊斯蘭方法論報告'的評價

We must explain the methodology of Muslim scholars before we comment on any Islamic report.我們必須解釋的方法之前，我們的穆斯林學者評論任何伊斯蘭報告。 Take for example the news reported on Presidents today!例如以新聞報導總統今天！ If the Vice-President gives a certain statement concerning the opinion of the President in a certain matter, then this statement is transmitted by a member of the secretary to a journalists who published it in the newspaper, what is the value of this report?如果副總統給某一個問題發表的聲明認為立法會主席在某一件事情，那麼這個聲明是經由一個成員，秘書一經發表，記者誰在報紙，什麼是這個報告的價值？

Our answer is that it could be right or wrong and we cannot be sure unless we know the reliability of the source.我們的答案是，它可能是對還是錯，我們不能確定，除非我們知道其來源的可靠性。

If we find that the report is indeed transmitted by the secretary member on authority of the Vice-President and that each of them is well known for accuracy in transmission and truthfulness in speech, how can we evaluate this report?如果我們發現，該報告確實是由秘書轉交管理局成員在副總統和他們的每一個眾所周知的準確性和真實性在傳輸中的講話，我們又怎能評價這份報告？

Our answer is that we tend to believe it.我們的答案是，我們傾向於相信這一點。

This is exactly what Muslim scholars require in any report to be valid and its attribution to God's Messenger(P) can be accepted.這正是穆斯林學者需要在任何報告是有效的，其歸因於上帝的使者（P）的可被接受。 They actually add two more things; they must make sure that the report itself is not contradictory to other more authentic reports otherwise it will be considered eccentric!他們實際上增加了兩句話，他們必須確保，該報告本身是不矛盾的其他更真實的報告，否則將被視為偏心！ Also, they must exclude any hidden flaws in the text of the report, these flaws are detailed in specialized volumes of此外，他們必須排除任何隱患在文本報告，這些缺陷是在專門冊詳細 Hadith聖訓 . 。

Can we then accept the report as valid?那麼，我們可以接受的報告有效嗎？

Not yet.還沒有。 After we had verified that the chain of transmitters is intact without interruption and that all reporters are honest, sane individuals, we must make sure that each reporter has received the report directly from the preceding one and that the report itself is in agreement with other authentic reports without flaws.當我們證實，該發射器是完整的鏈條不中斷，所有的記者是誠實的，理智的人，我們必須確保每一個記者也收到了報告直接從前面之一，該報告本身是一致的與其他作準報告沒有缺陷。 The eminent hafiz Ibn Kathir states that:著名的伊本之光哈菲茲說：

Authentic Hadith is the transmitted hadith whose chain is continuous through transmission of an accurate sane memorizer on authority of an accurate sane memorizer till its termination without being eccentric or flawed.正宗聖訓是傳染鏈是連續的聖訓通過傳輸準確理智存儲器上的權威準確的理智存儲器直到終止而不偏心或缺陷。 ^{1 一}

Is there a method more precise and meticulous than this?有一個方法更精確細緻的比呢？

There is no nation in the entire有沒有一個國家在整個 history歷史 that took care of reporting events and their verification as the Muslims have done.是照顧了報告事件及其核查作為穆斯林的做法。 The Western Orientalist Bernard Lewis notes that西方東方伯納德劉易斯指出，

From an early date Muslim scholars recognized the danger of false testimony and hence false doctrine, and developed an elaborate science for criticizing tradition.從早日穆斯林學者認識到危險的虛假證詞，因此虛假學說，並制定了詳盡的科學批評的傳統。 “Traditional science”, as it was called, differed in many respects from modern historical source criticism, and modern scholarship has always disagreed with evaluations of traditional scientists about the authenticity and accuracy of ancient narratives. “傳統科學”，因為它是所謂的，在許多不同方面的批評與現代的歷史淵源和現代學術的評價一直不同意傳統科學家的真實性和準確性對古代的故事。 But their careful scrutiny of the chains of transmission and their meticulous collection and preservation of variants in the transmitted narratives give to medieval Arabic historiography a professionalism and sophistication without precedent in antiquity and without parallel in the contemporary medieval West.但他們仔細考慮這一鏈條傳動和細緻的收集和保存變種在傳播敘述中世紀的阿拉伯史學給一個專業性和複雜性在古代沒有先例，沒有平行在當代西方中世紀。 By comparison, the historiography of Latin Christendom seems poor and meagre, and even the more advanced and complex historiography of Greek Christendom still falls short of the historical literature of Islam in volume, variety and analytical depth.相比之下，拉丁美洲基督教史學似乎貧窮和貧乏，甚至更先進和複雜的史學希臘基督教仍然低於歷史文獻對伊斯蘭教的數量，品種和分析的深度。 ^{2 2}

Then we talk about historical references written by Muslim authors.然後我們談論歷史參考資料穆斯林作家寫的。 First of all, these books are not trustworthy references due to the fact that they do not follow proper methodology of transmission.首先，這些書是不可靠的參考原因是他們不遵循正確的方法傳播。

Imam Ahmad ibn Hanbal sums up the Muslim point of view as regards the trustworthiness of the biographical reports when he declares that the biographies伊瑪目艾哈邁德本罕百里總結了穆斯林的角度看是關於誠信的傳記報告時宣布，他的傳記

…are not based on any principle. ...不基於任何原則。

The early Muslim scholars who compiled books of hadith and scrutinized this particular field undertook thorough and painstaking investigations to determine the authenticity of the reports from the Holy Prophet's time by tracing them back to eye-witnesses of the time, through unbroken lines of reliable narrators.早期的穆斯林學者誰編寫書籍聖訓和審議這一特定領域進行了深入細緻的調查，以確定其真實性的報告中的聖先知的時間跟踪他們回到目擊者的時間，通過不間斷的生產線有可靠的敘述者。 As a result, they never held a high opinion of the biographies whose authors had simply copied masses of reports without check or criticism.因此，他們從未舉行過高度評價的傳記，其作者有抄襲群眾根本沒有檢查報告或批評。 One such scholar of hadith, Hafiz Zayn al-Abidin of Iraq says about the biographies as follows:其中一個學者的聖訓，哈菲茲通往Zayn基地阿比丁說，有關伊拉克的傳記如下：

The student should know that the biographies contain all kinds of reports, both true and false.學生應該知道，傳記包含所有類型的報告，無論真假。

We believe that this should make us depend only upon reliable sources that have been properly authenticated by Muslim specialists in the Hadith sciences.我們認為，這應該使我們依賴只有在可靠的消息來源已獲得適當授權的穆斯林聖訓科學的專家。

The Killing of Abu 'Afak: Where is The Isnad? 殺戮阿布'阿法克：哪裡Isnad？

According to Ibn Sa'd and Ibn Ishaq, Abu 'Afak was a 120 years old Jewish man who had abused the Prophet(P) verbally, so the latter launched a raid under the command of Salha Ibn 'Umar to kill him.據伊本賽爾德和伊本伊斯哈格，阿布'阿法克是120歲的猶太男子誰濫用了先知（P）的口頭上，因此後者發起了突襲下的指揮 Salha伊本歐麥爾要殺死他。 We do know that Ibn Ishaq lived in the 2nd half of the 2nd century after Hijra, as well as Al-Waqi from whom Ibn Sa'd (died 230 AH) copied the story of Abu 'Afak.我們知道，伊本伊斯哈格住在下半場第2世紀後希吉拉，以及鋁 Waqi從誰伊本賽爾德（死於 230 AH）的複製阿布的故事'阿法克。

As explained above, the chain of reporters of the story from eye-witnesses of the event till Ibn Ishaq or Al-Waqi must be examined and verified.正如上文所述，這家連鎖店的故事記者從目擊者的事件，直到伊本伊斯哈格或Al - Waqi必須進行審查和核實。 So, our legitimate question is: where is the isnad (ie, chain of reporters)?因此，我們的合法的問題是：哪裡是isnad（即鏈記者）？

Unfortunately, references of the Sahih do not provide such information.不幸的是，引用了的詞句不提供有關資料。 Actually, we are told that this story has no isnad at all; neither Ibn Ishaq (or his disciple Ibn Hisham) nor Al-Waqi (or his disciple Ibn Sa'd) had provided such a thing!其實，我們被告知，這個故事沒有 isnad都不可起伊本伊斯哈格（或他的弟子伊本希沙姆），也不鋁 Waqi（或他的弟子伊本賽爾德）提供了這樣的事！ In this case, the story is rated by hadith scholars as “…of no basis” , indicating that it has reached the lowest degree of criticism regarding its isnad .在這種情況下，這個故事是由聖訓學者評價為“沒有根據的...”，這表明它已達到最低程度的批評，就其isnad。 This is in fact a proper scientific position because we cannot accept such a problematic story without evidence.這其實是一個正確的科學的立場，因為我們不能接受這樣一個故事，沒有證據的問題。

In brief, we have no commitment to accept such a baseless story — according to scientific criteria of hadith criticism — which strangely had appeared in the 2nd half of the 2nd century after Hijra.總之，我們沒有承諾接受這樣一個毫無根據的故事 - 按照科學標準的聖訓的批評 - 這奇怪地出現在下半場第2世紀後希吉拉。 We are therefore obliged to reject the story of the killing of Abu 'Afak by Salha Ibn 'Umar at the Prophet's command.因此，我們不得不拒絕故事殺害阿布'阿法克由Salha伊本歐麥爾在先知的命令。

The Killing of Asma': True Story or Forgery? 阿斯瑪的殺傷'：真實的故事或假？

Basically the charge is that the Prophet(P) had ordered the killing of Asma' when she insulted him with her poetry.基本上收費是先知（規劃）已下令殺害阿斯瑪'侮辱他的時候，她與她的詩。 As it is usually the case where the history of Islam and the character of the Prophet(P) is concerned, it is left to the Muslims to throw some light on authenticity of the story in which this incident is reported by the sources and educate the missionaries in matters which they have no clue about.由於這是通常的情況下對伊斯蘭教的歷史與人物的先知（P）是而言，它是留給穆斯林扔一些光對真實性的故事，其中報導了這一事件的根源，並教育傳教士的事務，他們沒有線索有關。

The story of the killing of Asma' bint Marwan is mentioned by Ibn Sa'd in Kitab At-Tabaqat Al-Kabir這個故事的殺害阿斯瑪'賓特所提到馬爾萬是在基塔在伊本賽爾德- Tabaqat鋁卡比爾 ^{3 3} and by the author of Kinz-ul-'Ummal under number 44131 who attributes it to Ibn Sa'd, Ibn 'Adiyy and Ibn 'Asaker.由作家的Kinz - UL認證 'Ummal根據人數 44131誰屬性，它的伊本賽爾德，伊本Adiyy和伊本Asaker。 What is interesting is that Ibn 'Adiyy mentions it in his book Al-Kamel on the authority of Ja'far Ibn Ahmad Ibn Muhammad Ibn As-Sabah on authority of Muhammad Ibn Ibrahim Ash-Shami on authority of Muhammad Ibn Al-Hajjaj Al-Lakhmi on authority of Mujalid on authority of Ash-Shu'abi on authority of Ibn 'Abbas, and added that什麼有趣的是，伊本Adiyy在他的書中提到鋁卡邁勒的權威 Ja'far伊本穆罕默德伊本艾哈邁德伊本薩巴赫對穆罕默德伊本易卜拉欣權威灰沙米對權威穆罕默德伊本哈賈傑基地Lakhmi權威 Mujalid上的權威的灰Shu'abi對權威伊本阿巴斯，並補充說，

…this isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad Ibn Al-Hajjaj and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it. ...這 isnad（鏈記者）不是對權威 Mujalid敘述，而是由穆罕默德伊本哈賈傑和他們所有（其他記者在鏈）指責穆罕默德伊本哈賈傑偽造的。 ^{4 4}

It is also reported by Ibn al-Gawzi in Al-'Ilal另據報導由伊本Gawzi 在 Al - 'Ilal ^{5 5} and is listed among other flawed reports.和上市等缺陷報告。 So according to its isnad the report is forged – because one of its reporters is notorious for fabricating hadith.因此，根據其isnad該報告是偽造的 - 因為它的一個記者，是臭名昭著的製造聖訓。 Hence, such a story is rejected and is better off being put into the trash can.因此，這樣的故事將被拒絕，是富裕被放進垃圾桶。

Prophetic Attitude Toward Women and Old Men in War 預言的態度對婦女和老年男性在戰爭

Here we are going to discuss the authentic Sunnah of the Holy Prophet(P) regarding women and old men in war.這裡我們要討論的真實的聖先知聖訓（P）的有關婦女和老人在戰爭中。 No baseless or forged reports are allowed here; we will only display authentic reports.沒有或偽造報告是毫無根據的允許在這裡，我們將只顯示真實的報導。

In brief, the authentic Sunnah of the Prophet(P) prohibits the killing of women in war.簡言之，真正的先知聖訓（P）的禁止在戰爭中死亡的婦女。

Narrated Anas bin Malik: A Jewish woman brought a poisoned (cooked) sheep for the Prophet who ate from it.敘述阿納斯斌馬利克：一個猶太女人帶來了中毒（煮熟）羊的先知誰吃著它。 She was brought to the Prophet and he was asked, “Shall we kill her?” He said, “No.” I continued to see the effect of the poison on the palate of the mouth of God?s Apostle.她被帶到先知，他問道：“我們要殺死她嗎？”他說，“號，”我繼續看到效果的毒藥上腭口腔神？使徒。 ^{6 6}

The Prophet(P) refused to kill a woman who did intentionally try to poison him, but the Christian missionaries, by using a fabricated story, wants us to believe that he ordered the killing of a woman who only abused him verbally.先知（規劃）拒絕殺死一個女人誰沒有故意試圖毒害他，但基督教的傳教士，通過使用一個編造的故事，要我們相信他下令殺害了一個女人誰虐待他只是口頭上。

Narrated Ibn 'Umar: Messenger of God (peace be upon him) saw the corpse of a woman who had been slain in one of the raids, and he disapproved of it and forbade the killing of women and children.敘述伊本歐麥爾：上帝的使者（願他安息）看到一個女人的屍體已被殺害誰在一個聯合行動的，他不同意，並禁止殺害婦女和兒童。 ^{7 7}

Due to this prohibition, scholars of Abu Hanifah's madhab (school of thought) have stated that apostate women are not to be killed because the Prophet(P) forbade the killing of women, and since the prohibition is general it includes apostate women.由於這一禁令，學者阿布海尼費的madhab（學校思想）都表示，變節婦女不被殺害，因為先知（規劃）禁止殺害婦女，因為它包含了一般禁止叛教婦女。 ^{8 8}

Even after the Prophet's demise, his Sunnah remain preserved by the Muslims:即使在先知的滅亡，他的聖行仍然保留了穆斯林：

Abu Bakr advised Yazid: “I advise you ten things: Do not kill women or children or an aged, infirm person.阿布巴克爾建議耶齊德：“我勸你十件事情：不要殺害婦女和兒童或老人，體弱的人。 Do not cut down fruit-bearing trees.不要砍伐果樹。 Do not destroy an inhabited place.不要摧毀一人居住的地方。 Do not slaughter sheep or camel except for food.不要屠宰羊或駱駝的食品除外。 Do not burn bees and do not scatter them.蜜蜂不燃燒，不分散他們。 Do not steal from the booty, and do not be cowardly.”不要偷的戰利品，也不要膽怯。“ ^{9 9}

Conclusion 結論

The Western Orientalist Bernard Lewis notes that西方東方伯納德劉易斯指出，

From an early date Muslim scholars recognized the danger of false testimony and hence false doctrine, and developed an elaborate science for criticizing tradition.從早日穆斯林學者認識到危險的虛假證詞，因此虛假學說，並制定了詳盡的科學批評的傳統。 ^{10 10}

We have utilized their scientific methodology to expose the false narratives attributed to the Prophet(P) about the alleged killing of Abu 'Afak and Asma' bint Marwan.我們已經利用他們的科學方法，揭露虛假說明歸咎於先知（P）的有關指控殺害了阿布'阿費克和Asma'賓特馬爾萬。 Examination of the isnad (ie, chain of reports) has revealed the unreliability of both stories.考試的isnad（即連鎖店的報告），揭示了不可靠的兩個故事。 Also, an examination of the matn (ie, text) has revealed their inevitable contradiction with vigorously authentic traditions and established Islamic principles.此外，考試的matn（即文本）透露其不可避免的矛盾與大力建立真正的伊斯蘭傳統和原則。 'Abd Rahman I. Doi had stated that:阿卜杜拉拉赫曼一土井曾指出：

As far as the Matn is concerned, the following principles of criticism of the Hadith are laid down:至於 Matn而言，下列原則的批評，聖訓的規定：

(1) The Hadith should not be contrary to the text or the teaching of the Qur'an or the accepted basic principles of Islam. （1）聖訓不應該違背文本或教學的古蘭經或接受的基本原則伊斯蘭教。
(2) The Hadith should not be against the dictates of reason or laws of nature and common experience. （2）聖訓不應該對理性的驅使或法律的性質和共同經驗。
(3) The Hadith should not be contrary to the Traditions which have already been accepted by authorities as reliable and authentic by applying all principles. （3）聖訓不應違背傳統的已接受當局的可靠和真實的運用所有的原則。
(4) The Hadith which sings the praises and excellence of any tribe, place or persons should be generally rejected （4）聖訓的唱著讚美和卓越的任何部落，地點或人員一般應拒絕
(5) The Hadith that contains the dates and minute details of the future events should be rejected. （5）聖訓包含日期和細節，未來事件應當予以駁回。
(6) The Hadith that contains some remarks of the Prophet which are not in keeping with the Islamic belief of Prophethood and the position of the Holy Prophet or such expressions as may not be suitable to him, should be rejected. （6），其中包含一些言論聖訓，先知是不符合伊斯蘭信仰和先知的位置神聖先知或這些詞句可能不適合他，應予以拒絕。 ^{11 11}

But critics may have an objection: if these stories are false, then why they are mentioned in Islamic references in the first place?但批評者可能有異議：如果這些故事是假的，那麼為什麼他們都提到了伊斯蘭參照第一？ In response, we have earlier shown the position of learned Muslim scholars toward these references in the biographies, whose authors used to relate hundreds of reports without checking them or relying on serious criticism.為此，我們剛才所顯示的立場據悉穆斯林學者在對這些引用的傳記，其作者用以涉及數以百計的報告，而沒有檢查他們或依靠嚴肅的批評。 These particular stories even proved their unscientific methodology because they are reported without isnad at all.這些特殊的故事，更證明其不科學的方法，因為它們是在所有報告沒有 isnad。 This is extremely irregular of any respectable scholar.這是極不正常的任何令人信服的學者。 Ibn Jarir At-Tabari (224-310 AH) in his encyclopedic book of history Tarikh Al-Umam wa Al-Mulid not give mention of these stories at all despite the fact that he had mentioned far less significant reports in his work.在伊本爾杰里爾-塔巴里（224-310啊）在他的百科全書式的書歷史Tarikh鋁Umam華鋁Mulid不給提在所有這些故事，儘管事實上他提到了重要的報告，遠不如他的工作。

Hence, based on the empirical evidence, we can therefore conclude that the so-called “killing” of Abu 'Afak and Asma' bint Marwan respectively are inherently false and had never happened.因此，基於經驗的證據，因此，我們可以得出結論，所謂的“殺”阿布'阿費克和Asma'賓特馬爾分別是虛假的本質從未發生過。 This certainly throws the spanner into the works of the missionary's conclusions, which is based upon nothing but hatred, paranoia and xenophobia towards the elect Apostle of God, Muhammad (P).這當然拋扳手把工程的傳教士的結論，這只不過是基於仇恨，偏執和仇外心理的選舉使徒神，穆罕默德（規劃）。

And Allah knows best.真主至知。

1. Ibn Kathir, Al-Ba'ith Al-Hadi (Maktabat-us-Sunnah, Cairo, Egypt), p.伊之光，基地Ba'ith哈迪 （Maktabat美，聖行，開羅，埃及），第 28 [ 28 [ back背面 ] ]
2. Bernard Lewis, Islam In History (Open Court Publishing, 1993), pp.伯納德劉易斯， 伊斯蘭教在歷史 （法院公開出版，1993），頁。 104-105 [ 104-105 [ back背面 ] ]
3. Ibn Sa'd, Kitab At-Tabaqat Al-Kabir , Vol.伊本賽爾德， 基塔的AT - Tabaqat鋁卡比爾卷。 1, pp. 1，頁。 27-28 [ 27-28 [ back背面 ] ]
4. Ibn 'Adiyy, Al-Kamel , Vol.伊本Adiyy，基地卡邁勒 ，卷。 6, p. 6，第 145 [ 145 [ back背面 ] ]
5. Ibn al-Gawzi, Al-'Ilal , Vol.伊本Gawzi，基地'Ilal，卷。 1, p. 1，第 279 [ 279 [ back背面 ] ]
6. Sahih al-Bukhari, Vol.的詞句基地布哈里，卷。 3, Bk. 3淺灘。 47, No. 786 [ 47，第786 [ back背面 ] ]
7. Ibid., Vol.同上。，卷。 4, Bk. 4淺灘。 52, No. 257 & 258. 52，第257和258。 Also see Mutta Malik, Book 21, Section 3, Number 9 [馬利克還看到穆塔，圖書 21，第3，第9 [ back背面 ] ]
8. Al-Hasafky, Sharh Ad-Durr-el-Mukhtar , Volume 1, p.鋁Hasafky，Sharh廣告，德爾- el的，穆赫塔爾 ，第1卷，第 483 [ 483 [ back背面 ] ]
9. Mutta Malik, Book 21, Section 3, Number 10 [穆塔馬利克，圖書 21，第3，第10號 [ back背面 ] ]
10. Bernard Lewis, op.伯納德劉易斯， 同前。 cit. , pp.104-105 [ 同前。，pp.104 - 105 [ back背面 ] ]
11. 'Abd Rahman I. Doi, Introduction to the Hadith (AS Nordeen, 2001), p.阿卜杜拉拉赫曼一土井， 介紹聖訓 （如諾迪恩，2001年），第 15 [ 15 [ back背面 ] ]