Reproduced from “The Life of 转载自“生命 Muhammad 穆罕默德 ” by MH Haykal, translated by Isma'il Raji al-Faruqi “由MH Haykal，Faruqi翻译伊斯梅尔Raji的基地

The Emigrants Return from Abyssinia 从阿比西尼亚移民返回

The emigrants resided in Abyssinia three months during which 'Umar ibn al Khattab converted to Islam.居住三个月期间，欧麦尔本哈塔卜在阿比西尼亚人的移民改信伊斯兰教。 In their exile, they heard that upon 'Umar's conversion the Quraysh had stopped their persecution of Muhammad and his followers.在他们的流亡，他们听说在欧麦尔的转换Quraysh已经停止了他们的先知穆罕默德和他的追随者的迫害。 According to one report a number of them had returned to Makkah, according to another, all.根据一份报告，其中一些已返回麦加，根据另一种，所有的。 On reaching Makkah they realized that the Quraysh had resumed persecution of the Muslims with stronger hatred and renewed vigor.在到达麦加他们意识到Quraysh已经恢复更强的仇恨和新的活力的穆斯林的迫害。 Unable to resist, a number of them returned to Abyssinia while others entered Makkah under the cover of night and hid themselves away, It is also reported that those who returned took with them a number of new converts to Abyssinia where they were to stay until after the emigration to Madinah and the establishment of Muslim political power.无法抗拒的，其中一些人返回阿比西尼亚而进入夜幕的掩护下，麦加远远的躲开，这是谁也报道说，那些与他们返回了一个新的转换数量阿比西尼亚在那里他们被留到以后到麦地那的穆斯林移民和政权的建立。

We may ask what incited the Muslims of Abyssinia to return to Makkah three months after their emigration.我们可能会问的阿比西尼亚煽动穆斯林移民后重返麦加三个月。 It is at this stage that the story of the goddesses is told by ibn Sa'd in his AL Tabaqat al Kubra, by al Tabari in his Tarikh al Rusul wa al Muluk, as well as by a number of Muslim exegetes and biographers.正因为如此，在女神的故事告诉他铝Tabaqat人Kubra赛尔德伊本由Al塔巴里，在他的Tarikh人Rusul佤人Muluk，由穆斯林解经家和传记作家的数目，以及在这个阶段。 This story arrested the attention of the western Orientalists who took it as true and repeated it ad nauseam.这个故事逮捕了东方的西方谁把它作为真正的和重复了令人作呕的关注。 This story tells that realizing how alienated the Quraysh had become and how intensely they had persecuted his companions, Muhammad expressed the wish that a revelation might come that would reconcile his people rather than further alienate them.这个故事告诉我们意识到自己疏远了Quraysh已成为强烈的，他们如何迫害他的同伴，穆罕默德表示，希望来了，是一个启示，可能会调和他的人民，而不是进一步疏远他们。 When, one day, he was sitting with the Quraysh in one of their club houses around the Ka'bah, he recited to them surah “al Najm.” After reading the verses, “Would you consider al Lat and al `Uzza?当有一天，他与在其周围的Ka'bah会所一Quraysh坐，他向他们背诵经文“阿尔Najm。”看完后的诗句：“你认为人纬度和al`乌撒？ as well as Manat, the third goddess?” [Qur'?n, 53:19-20] he continued the recitation with the statement, “They are the goddesses on high.以及马纳特，第三女神？“[古兰经'？氮，53:19-20]他继续背诵的声明，”他们是高的女神。 Their intercession is worthy of being sought.” He then proceeded with his reading of the surah as we know it.他们正在寻求调解是值得。“随后，他与他的经文进行阅读，因为我们知道这一点。 When he finished he prostrated himself, and all the Quraysh likewise followed him.当他完成了他拜倒自己，所有的Quraysh也跟着他。 At this moment, the Quraysh proclaimed its satisfaction with what the Prophet had read and said, “We have always known that God creates and gives life, gives food, and resuscitates.在这个时刻，Quraysh宣布其与什么先知读过满意，并说，“我们一直知道，上帝创造并赋予生命，赋予食物，resuscitates。 But our gods intercede for us with Him.但是，我们的神与他为我们说情。 Now that you have allowed for them a place in your new religion, we are all with you.” Thus the difference between Muhammad and the Quraysh was dissolved.现在，你为他们允许你在新的宗教场所，我们与你们同在。“因此，穆罕默德和Quraysh之间的差异被解散。 When the news of this reconciliation reached Abyssinia, the Muslims there decided to return to their beloved country and people.当这个消息传到阿比西尼亚和解，穆斯林有决定回到自己热爱的祖国和人民。 As they reached the approaches of Makkah, they met some Kinanah tribesmen who informed them that Muhammad allowed the gods a good position in his religion, reconciled the Quraysh, and was now followed by everyone.当他们达到了麦加的途径，他们遇到了一些Kinanah族人谁通知他们，让穆罕默德在他的宗教神一个好位置，调和Quraysh，并现在每个人都遵从。 The story then relates how Muhammad reverted by blaspheming those gods and the Quraysh reverted to persecution.这个故事则涉及如何通过亵渎穆罕默德的神和回归迫害Quraysh恢复。 It further adds that the returnees stopped to consider what their next course should be.它进一步补充说，回返停下来考虑一下他们的下一步应该是。 They longed so much to see their relatives and next of kin that they went ahead and entered Makkah.他们渴望看到自己这么多亲戚和亲属，他们一意孤行，进入麦加。

Other versions of the same story give detailed descriptions of Muhammad's attitude toward the gods of Quraysh.同一故事的另一版本给穆罕默德的对神的态度的Quraysh详细说明。 They claimed that Quraysh's plea that if he but grant their gods a share in his religion the Makkans would all support him troubled the Prophet.他们声称，Quraysh的呼吁，如果他给予他们的神，但在他的宗教共享Makkans都会支持他的困扰先知。 They relate how Muhammad one evening reviewed surah “al Najm” with Gabriel when the latter made a timely appearance.它们涉及如何穆罕默德的一个晚上审查经文“基地Najm”与Gabriel时，后者就及时地出现。 When he arrived at the sentence in question, Gabriel asked where it came from.当他在问句抵达，加布里埃尔问它来自哪里。 Muhammad answered; “I must have attributed to God that which He did not say.” God then revealed the following verses: “They have almost succeeded in inducing you, under promise of their friendship, to attribute to Us, against Our command, that which We did not reveal to you.穆罕默德回答，“我一定要归因于上帝，而他没有说。”上帝后来发现下面的诗句：“他们几乎在诱导下，他们的友谊答应你，成功，归因于对我们对我们的命令，这我们没有透露给你。 Had We not confirmed you in your faith, you might have been tempted and hence fallen under the inescapable punishment.”[Qur'?n, 17:73-75].如果我们在没有确认你的信你，你可能已经动心，因此不可避免的惩罚下倒下。“[古兰经'？氮，17:73-75]。 Thereafter, Muhammad returned to his condemnation of the gods, and Quraysh returned to their persecution.此后，穆罕默德回到他的神的谴责，并Quraysh回到他们的迫害。

Incoherence of the Story 不连贯的故事

Such is the story of the goddesses reported by more than one biographer, pointed to by more than one exegete of the Qur'?n, and singled out and repeated by a number of western Orientalists.这就是由一个以上的传记报道女神的故事，指出一个以上的古兰经'？ñ释经家，和挑出来，并以东方的西方一些成员反复。 It is a story whose incoherence is evident upon the least scrutiny.这是一个故事，其矛盾的现象是在最不审议明显。 It contradicts the infallibility of every prophet in conveying the message of his Lord.它违背在传达他的主消息中的每一个先知犯错误。 All the more wonder, therefore, that some Muslim scholars have accepted it as true.更不知道，因此，一些穆斯林学者已接纳真实的。 Ibn Ishaq, for his part, did not hesitate at all to declare it a fabrication by the zindiqs [Non-Muslims concealing their unbelief, falsely pretending that they are members of the ummah; mostly Zoroastrians and Manicheans - Tr.].伊本伊斯哈格，对他而言，都毫不犹豫地宣布了由zindiqs捏造[非穆斯林隐瞒不信，假装他们是伊斯兰世界的成员，大部分是拜火教徒和Manicheans - 风帆。]。 Those who were taken in by it rationalized it further with the verse, “Every prophet We sent before you was such that whenever he pressed for revelation to come, Satan would hasten to inspire him with something satisfying his wish and thus necessitate God's abrogation of it if scripture is to be kept absolutely pure and true.这些谁采取了由它合理化的诗句进一步，“每一个预言家，我们之前发送就是这样，每当他为启示来压，撒旦将加速激励的东西满足他的愿望他，因此必要上帝的IT废除如果圣经是要保持绝对的纯粹和真实。 God is all wise and all knowing.上帝是一切智慧和知识全面。 That which Satan had given is a lure for those who are sick of mind and hard of heart.这是撒旦给了谁是为那些生病的心态和硬着心的诱惑。 Surely the unjust are deep in error.” [Qur'?n, 22:52-53].当然是错误的不公正。“[古兰经'？氮，22:52-53]深。 Some explain the word “tamanna” in the foregoing verse as meaning “to read;” others give it the usual meaning of “to press wishfully.” Muslim and Western scholars who accept the story explain that the Prophet suffered heavily from the persecution the unbelievers directed at his companions.有些解释单词“tamanna”在上述诗句，意思是“读”，也有人给它通常的含义穆斯林的故事，谁接受西方学者的解释，先知遭受迫害的严重不信“按一厢情愿。”冲着他的同伴。 They tell how the unbelievers killed some Muslims, exposed others to burning by the sun while pinned down to the ground with heavy stones (as was the case with Bilal), and how these sufferings pressured Muhammad to permit his companions to migrate to Abyssinia.他们告诉如何杀死一些穆斯林不信，揭露了太阳燃烧，而其他人牵制在地，沉重的石头（如与比拉尔情况），以及如何将这些痛苦的压力，允许他的同伴穆罕默德迁移到阿比西尼亚。 They underscore Quraysh's alienation and the psychological effect of their boycott upon the Prophet.他们强调Quraysh的异化和他们对先知抵制心理影响。 Since Muhammad was very anxious to convert them to Islam and to save them from idol worship, they claim that his thinking; of reconciling them by adding a few verses to Sura' “al Najm” is not farfetched.由于穆罕默德是非常渴望将其转换为伊斯兰教和偶像崇拜来挽救他们，他们声称，他的思想;调和，加入一些诗句来苏拉'“人Najm”他们是不是牵强。 Finally, they allege that Muhammad's jubilation was all too natural when, coming to the end of his recitation and prostrating himself, the Quraysh joined in, showing their preparation to follow him now that he had given a share to their gods with God.最后，他们声称，穆罕默德的喜庆是太自然的时候，来到了他的朗诵结束，叩头自己，Quraysh加入，这表明他们准备跟着他，现在他做了一个分享他们的神与神。

To these tales of some books of biography and exegesis, Sir William Muir adds what he thinks is a final and conclusive proof.以传记和训诂学这些故事的书，增加了威廉爵士缪尔他认为是最后的和决定性的证据。 He says that the emigrants to Abyssinia had hardly spent three months there during which the Negus had tolerated as well as protected them when they decided to return to Makkah.他说，到阿比西尼亚移民刚花了三个月时间，期间有过的尼格斯容忍以及保护他们时，他们决定返回麦加。 Had they not heard news of a reconciliation between Muhammad and Quraysh nothing would have caused them to return so soon.如果他们没有听过穆罕默德和Quraysh之间没有和解的消息会引起他们返回这么快。 But, reasons Muir, how could there be reconciliation between Muhammad and Quraysh without a determined effort to that effect on the part of Muhammad?但是，原因缪尔，怎么可能有穆罕默德和Quraysh和解之间没有下决心，对穆罕默德的部分影响？ In Makkah, the Muslims had then been far fewer and weaker than the Quraysh.在麦加，穆斯林当时已大大减少，比Quraysh弱。 They were still incapable of protecting themselves against the injuries which the Quraysh had been inflicting upon them.他们仍然对受伤，保护了Quraysh对他们造成了自己的能力。 Why, then, should the Quraysh have taken the initiative in such reconciliation?那么，为什么要采取的Quraysh在这种和解的主动权？

Refutation of These Arguments 反驳这些论据

These are the arguments on which stands the claim for veracity of the story of the goddesses.这些是参数上矗立着的女神的故事真实性的要求。 They are all false, incapable of standing any scrutiny or analysis.他们全是假的，常委任何审查或分析能力。 Let us begin with the argument of the Orientalist Muir.让我们开始与东方缪尔的说法。 The Muslims who returned from Abyssinia did so for two reasons.穆斯林从阿比西尼亚没有谁返回为两个原因。 First, `Umar ibn al Khattab was converted to Islam shortly after their emigration.首先，'欧麦尔本哈塔卜被人改信伊斯兰教后不久，他们的移民。 With him, he brought to the Muslim camp the same boldness, determination, and the tribal standing with which he had been fighting the Muslims before.有了他，他带向穆斯林阵营同勇气，决心和部落站在他被穆斯林战斗过。 He never concealed his conversion nor did he ever shun the Quraysh opponents.他从不隐瞒他的转换也没有永远顺Quraysh对手。 On the contrary, he proclaimed his conversion publicly and challenged the Quraysh openly.相反，他公开宣布他的转换和挑战Quraysh公开。 He did not approve the Muslim's concealment of themselves, their secret movement from one end of Makkah to the other, and their holding of prayers at a safe distance from any Quraysh attack.他不赞成对穆斯林的隐蔽自己，他们的秘密运动从一个麦加一端到另一端，他们在举行祈祷从任何Quraysh攻击的安全距离。 `Umar began to fight the Quraysh as soon as he entered the faith of Islam, constantly pressed his way close to the Ka'bah, and performed his prayer there in company with whatever Muslims that decided to join him. `欧麦尔开始打Quraysh只要他进入伊斯兰教的信仰，不断按他的方式接近Ka'bah，并进行他的祈祷在公司与任何有穆斯林，他决定加入。 It was at this new challenging turn of events that the Quraysh came to the realization that any further injury inflicted upon Muhammad or his companions would henceforth create a civil war of which nobody knew the consequences.正是在这一新的事件又具有挑战性的Quraysh来实现，任何进一步的伤害后，穆罕默德和他的同伴造成今后将创建一个内战是没有人知道的后果。 By this time, a great number of men from the various clans of Quraysh had joined Islam.到这个时候，一个从Quraysh各部族的男子大量加入伊斯兰教。 To kill any one of these would necessarily imply the rise to war not only of his fellow Muslims but of all the clans of which the various Muslims or allies were members, even though the rest of the clan or the tribe were still of a different religion.杀死任何这些人会产生一定意味着他的同胞，不仅对所有穆斯林，但其中各氏族穆斯林或盟国成员的战争，即使是本氏族或部落的其余的仍然是不同的宗教。 After the conversion of `Umar and the entry of so many members of other clans into the faith, it became impossible to fight Muhammad in the same way as before. `后，奥马尔的转化率和对其他部落的信仰到这么多的成员入境，是不可能的战斗在穆罕默德像以前一样。 Such a course could easily expose the whole of Quraysh to terrible peril.这样的课程可以很容易地暴露了整个Quraysh可怕的危险。 It was necessary to find a new way which did not incur such risks, and until such way was found, the Quraysh thought it advantageous to enter into an armistice with Muhammad and the Muslims.有必要寻找一种新方式，也没有承担这样的风险，直到这样的方式被发现，Quraysh认为它有利的进入与穆罕默德和穆斯林停战。 It was this news which reached the emigrants in Makkah and prompted them to return home.正是这一消息，在麦加达成的移民，并促使他们返回家园。

Two Revolutions in Abyssinia 在两个革命阿比西尼亚

The emigrants would have hesitated to return to Makkah were it not for another reason.会毫不犹豫的移民返回到麦加进行的另一个原因是它没有。 A revolution broke out against the Negus in which his personal faith as well as his protection of the Muslims were under attack.一场革命爆发了反对内格斯在他的个人信仰，以及他对穆斯林的保护受到攻击的。 For their part, the Muslims had prayed and wished that God would give the Negus victory over his enemies.对他们来说，穆斯林祷告了，希望上帝会给予他的敌人内格斯过胜利。 But they could not participate in such a conflict since they were foreigners who arrived there too recently.但他们不能参与这样的冲突，因为他们是外国人谁最近也到了那里。 When, at the same time, they heard of the news of an armistice between Muhammad and Quraysh favorable to the Muslims and protecting them from injury, they decided to escape from the Abyssinian revolution and return home.时，在同一时间，他们听到了一间穆罕默德和Quraysh有利停战消息，穆斯林和保护他们免受伤害，他们决定逃离阿比西尼亚革命回国。 That is exactly what all or some of them did.这正是所有或部分一样。 They hardly reached Makkah, however, when Quraysh decided upon a course of action against the Muslims and entered into a pact with their allies to boycott Banu Hashim completely in order to prevent any intermarriage with them and to stop any purchase by or sale to them.他们几乎达到了麦加，然而，当Quraysh决定的一对穆斯林的行动方针，并订立协议和他们的盟友抵制巴努哈希姆完全以防止任何与他们通婚，并停止或出售给其中的任何购买。 As soon as this new alliance was concluded, open war broke out again.一旦这个新的联盟已经结束，公开的战争再次爆发。 The returning Muslims sought immediately to re-emigrate and take with them all those who could manage to go.返回的穆斯林立即寻求重新移民，带着他们可以管理所有这些谁去。 These were to meet greater difficulties as the Quraysh sought to impede their move.这些都是以满足更大的困难作为Quraysh试图阻碍他们的行动。 What caused the Muslims to return from Abyssinia, therefore, was not, as Orientalist Muir claims, the reconciliation of Muhammad with Quraysh.是什么原因造成的穆斯林返回阿比西尼亚，因此，并不像东方缪尔的说法，与Quraysh穆罕默德和解。 Rather, it was the armistice to which the Quraysh was compelled to resort following the conversion of `Umar and his bold support of the religion of God with his tribal relations.相反，它是对其中Quraysh被迫诉诸`奥马尔之后，转换和他对上帝的信仰与他的部族之间的关系大胆支持停战。 The so-called reconciliation, therefore, constitutes no evidence for the story of the goddesses.所谓和解，因此，不构成对证据的女神的故事。

Inverted Evidence of the Qur'?nic Text 倒证据的古兰经'？网卡文本

As for the argument of some biographers and exegetes that the verses, “They had almost succeeded in inducing you .至于一些传记作家和exegetes论点的诗句，“他们几乎成功地诱导你。 . 。 .”[Qur'?n, 17:73-75] and “Every prophet We sent before you was such that, whenever he pressed for revelation . 。“[古兰经'？氮，17:73-75]和”每一个先知之前发送，我们是这样，每当他按下的启示。 . 。 .”[Qur'?n, 22:52-53] constitute evidence for the story of the goddesses, it is yet more incoherent than that of Sir Muir. 。“[古兰经'？氮，22:52-53]构成了证据的女神的故事，它是更比爵士缪尔的语无伦次。 It is sufficient to remember that the first group of verses include the statement, “Had We not confirmed you in your faith, you might have been tempted.” This group shows that even if Satan had actually hastened to inspire Muhammad with something satisfying his wish and thus induced him to favor the unbelievers, God had confirmed the Prophet in his faith and prevented him from falling to the temptation.这足以记住，第一组包括经文的声明，“如果我们没有证实你的信中，你可能已经动心。”这组显示，即使撒旦实际上赶紧启发的东西满足他的愿望穆罕默德从而促使他赞成不信神证实了他的信仰先知，阻止下跌的诱惑他。 Had Muhammad really fallen, God would have inflicted upon him inescapable punishment.如果穆罕默德真的下降了，上帝会强加在他身上不可避免的惩罚。 The point is, precisely, that he did not fall.问题是，准确地说，他没有倒下。 Hence, these verses prove the opposite of what these advocates assume them to prove.因此，这些经文证明了相反的这些主张是什么承担这些证明。 The story of the goddesses asserts that Muhammad did indeed incline toward the Quraysh, that the Quraysh had indeed induced him to add to the divine word, and that he indeed did attribute to God that which God had not said.作者：女神的故事称，穆罕默德确实对Quraysh倾斜，即Quraysh确实促使他加入到神圣的字眼，并认为，他确实没有属性的上帝，上帝没有说。 The text,["Muhammad saw some of his Lord's greatest signs. Would you consider, after al Lit and al `Uzza, Manat, the third goddess? But would you give God the females and keep for yourselves the males? That is indeed an unjust division. But they are all mere names which you and your ancestors have named and for which God gave no authority. In this claim of yours you followed naught but conjecture and your own wishful thinking, while true guidance has arrived to you from your Lord" (Qur'?n, 53:18-23)] on the other hand, tells us the exact opposite, namely that God confirmed him in his faith and that he did not add to the divine word.文本，[“穆罕默德看到他的主上最伟大的某些征兆。请问您认为，在人上火，人`乌撒，马纳特，第三女神？不过，如果你给上帝，女性为自己保持的男性？这确实是一不公正的表决。但他们都是你和你的祖先命名为上帝给无权仅仅是名字。在这之后化为乌有，但你猜想你和你自己的一厢情愿，而真正的指导已经到了从你们的主向你索赔“（古兰经'？氮，53:18-23）另一方面]，告诉我们正好相反，即上帝证实他的信仰他，他并不会增加圣言。 Moreover, we should well bear in mind the fact that the books of exegesis and the books dealing with the causes and circumstances of revelation regardless of whether or not they subcribe to the story in question affirm that these verses had been revealed at a time other than that during which the story of the goddesses had presumably taken place.此外，我们也应该铭记的事实是，注释和的原因和处理情况的启示，无论他们是否subcribe问题的故事肯定的书籍，这些诗句已在显示的时间比其他书籍这其间的女神的故事大概发生了。 To resort to the story of the goddesses in order to disprove the infallibility of the prophets in their conveyance of divine messages not only runs counter to the whole诉诸的女神的故事，以反驳神圣的消息在其运送的先知犯错误，不仅违背了全 history历史 of Muhammad but constitutes a fallacy of incoherent reasoning and, hence, a futile and perverse argument.穆罕默德但构成了推理和不连贯，因此，争论是徒劳和有害的谬论。

As for “Every prophet We sent before you…” these verses are utterly devoid of relation to the story of the goddesses.至于“逢先知，我们之前发送...”这些诗句是毫无关系的到女神的故事也没有。 Moreover, they clearly affirm that God will abrogate all that the devil may bring forth, that Satan's work is only a lure to those who are sick of mind and hard of heart, and that God, the all wise and all-knowing, would keep His scripture absolutely pure and true.此外，他们清楚地确认上帝会废除一切的魔鬼带来，撒旦的工作仅仅是一个吸引那些谁生病的心态和心刚硬，上帝，一切智慧和无所不知，会继续他的经文绝对纯和真实的。

Fallacious Reasoning of the Claim 谬误推理的索赔

Let us now turn to a critical and scientific analysis of the story.现在让我们转向一个故事的关键和科学分析。 The first evidence which imputes suspicion to the story is the fact that it has been reported in many forms and versions.第一个怀疑的证据，责难的故事是，它已在许多形式和版本报告的事实。 First there is the report that the fabricated verses consist of the following words: “Tilka al gharaniq al `ula; wa inna shafa`atahu-nna laturtaja.” Others reported them as consisting of, “al gharaniqah al `ula: inna shafa?atahum turtaja.” Still others reported that they consist of the following words, “Inna shafa`atahunna turtaja” without mentioning the word “al gharaniq” or “al gharaniqah” at all.首先是报告中指出，捏造诗句以下的话包括：“Tilka人gharaniq人`乌拉;华茵shafa`atahu -精氨酸laturtaja。”其他人报为，“基地gharaniqah人组成的'乌拉他们：茵shafa？ atahum turtaja。“还有人报告说，他们组成了以下的话，”英娜shafa`atahunna turtaja“没有提字”基地gharaniq“或”人gharaniqah“的说法。 According to a fourth version, they were supposed to consist of the words: “Innaha lahiya al gharaniq al ula..” A fifth version reads, “Wa innahunna lahunna al gharaniq al ula wa inna shafa'atahunna lahiya allati, turtaja.” The collections of根据第四个版本，它们应该包括的话：“。佤innahunna lahunna人gharaniq人乌拉华茵shafa'atahunna贝特拉西亚allati，turtaja”“Innaha贝特拉西亚人gharaniq人乌拉..”第五个版本的读操作，珍藏 Hadith圣训 have given us still more varied versions.给了我们更多样化的版本。 The multiplicity of the versions proves that the report itself is fabricated, that it had been fabricated by the zindiqs-as ibn Ishaq had said earlier and that the forgers had sought thereby to spread doubt into the message of Muhammad and to attack his candidness in conveying the message of his Lord.该版本的多重性表明，该报告本身是捏造的，它已被捏造出来的zindiqs作为伊本伊斯哈格早些时候曾表示，而伪造者寻求从而扩散到穆罕默德的怀疑和攻击的消息在传达他的坦率与他的主消息。

The Story's Violence to the Contextual Flow of Surah “al Najm” 故事中的暴力行为的Najm“的语境流经文”基地

Another proof of the falsity of the story, stronger and more conclusive than the foregoing, is the fact that the contextual flow of surah “al Najm” does not allow at all the inclusion of such verses as the story claims.另一个故事是虚假的，更强大，更比前确凿，事实证明是对经文“基地Najm”上下文流不会允许在所有的故事随着这些诗句列入索赔。 The Surah reads:该经文内容如下：

“He has witnessed many of the great signs of his lord. “他目睹了他主人的大神迹很多。 Would you consider the case of al Lat, al `Uzza, and of Manat, the third goddess?请问你考虑到人叻报`乌撒的情况下，与马纳特，第三女神？ Would you then ascribe to God the females and to yourselves the males?然后你会归于神的女性和男性对自己？ Wouldn't that be a wretched ascription?那不是一个可怜的归属？ All these are nothing but names, mere names which you and your ancestors had coined.所有这些都不过是名称，你和你的祖先创造了单纯的名字。 Men are so prone to follow opinion!男人是如此容易遵循的意见！ They credulously fall for the product of their own wishful thinking.他们轻信爱上了自己的如意算盘产品。 But true guidance has indeed come from the Lord.”但真正的指导的确来自上帝。“

The logical and literary flow of these verses is crystal-clear.这些经文的逻辑和文学流清澈。 Al Lat, and al `Uzza are mere names devoid of substance given by the past and present unbelievers to works of their own creation.铝土地增值税，和Al`乌撒是由过去和现在的不信给自己创作的作品仅仅是空洞无物的名称。 There is no deity such as the word name.没有神的字的名字等。 The context does not allow any such addition as is here claimed.该范围内不允许任何加入为这里索赔。 If, assuming such addition, the text were now to read: “Would you consider the case of al Lat, al `Uzza, and of Manat, the third goddess?如果这种假设此外，现在的文字被改为：“你考虑人叻报`乌撒的情况下，与马纳特，第三女神？ These are the goddesses on high.以上是高的女神。 Their intercession is to be sought.他们是要寻求调解。 Would you then ascribe to God the females and to yourselves the males?然后你会归于神的女性和男性对自己？ Wouldn't that be a wretched ascription?” its corruption and outright self-contradiction become obvious.那不是一个可怜的归属？“它的腐败和彻底的自我矛盾变得突出。 The text would have praised al Lat, al `Uzza,, and Manat as well as condemned them within the space of four consecutive verses.文本将称赞以及谴责在连续四个诗句空间他们人叻报`乌撒，并马纳特。 Such a text cannot proceed from any rational being.这样的文本不能进行任何理智的人。 The contextual background in which the addition is supposed to have been made furnishes unquestionable and final evidence that the story of the goddesses was a forgery.上下文相关的背景，其中除了被认为已做出furnishes不容置疑的证据表明，最终的女神的故事是伪造的。 The forgers were probably the zindiqs; and the credulous whose minds are not naturally repulsed by the irrational and the incoherent, accepted the forgery and passed it as true.该伪造者很可能是zindiqs以及轻信其不自然的不合理和不连贯击退头脑，接受了伪造，并通过它为真。

The Linguistic Evidence 语言学证据

There is yet another argument advanced by the late Shaykh Muhammad `Abduh.还有一个论点，由已故谢赫穆罕默德`Abduh。 It consists of the fact that the Arabs have nowhere described their gods in such terms as “al gharaniq.” Neither in their poetry nor in their speeches or traditions do we find their gods or goddesses described in such terms.它包括，阿拉伯人无处条款中描述自己的神为“阿尔gharaniq。”无论是在他们的诗歌，也没有在发言或传统才能找到自己的神或女神的条款中所述的事实。 Rather, the word “al ghurnuq” or “al gharniq” was the name of a black or white water bird, sometimes given figuratively to the handsome blond youth.相反，这个词“基地ghurnuq”或“基地gharniq”是一种黑色或白色的水鸟的名字，有时会得到比喻英俊的金发青年。 The fact is indubitable that the Arabs never looked upon their gods in this manner.事实是不容置疑的，阿拉伯人从未对他们的神看着这种方式。

The Story Contradicts the Fact of Muhammad's Candidness 故事违背了坦率的事实穆罕默德的

There is yet one more final argument against the story of the goddesses that is based upon the nature of Muhammad's personal life.目前又一个反对的是建立在穆罕默德的个人生活的本质基础女神的故事最后的参数。 Ever since his childhood and throughout his adolescence, adulthood and maturity, he was never known to lie.自从他在他的童年和青少年，成年和成熟，他从来不知道撒谎。 So truthful was he that he had been nicknamed “al Amin” before he reached his twenty-fifth year of age.所以，诚实是他，他被称为“人阿明”之前，他达到了第二十五岁。 His truthfulness was unquestioned by anyone.他的真实性是不容置疑的任何人。 He himself once addressed the Quraysh after his commission to prophethood : “Suppose I were to tell you that an enemy cavalry was advancing on the other side of this mountain, would you believe me?” His enemies themselves answered: “Yes, indeed!他本人曾经处理后，他的委员会，以先知的Quraysh：“假如我是来告诉你，敌人骑兵在此山的另一边前进，你会相信我吗？”他的敌人自己回答：“是的，的确！ As far as we are concerned, you are innocent, for we have never found you to lie at all.” How can we believe that such a man who had been known to be truthful in his relations with his fellow men from childhood to maturity, would be any less candid in his relation to God?就我们而言，你是无辜的，因为我们从来没有发现你撒谎的。“我们怎么能相信，这样一个谁已经知道要在从童年到成熟的关系，他的同胞诚实的人，任何减少将在他的天主间的关系坦诚？ How could such constant truthfulness allow him to lie and ascribe to his God that which He had not said?怎么能这样不断的真实性，并让他躺在上帝赋予他的，他没有说？ How could we believe that such a man did so in fear of the people and defiance of Almighty God?我们怎么能相信这样的人确实在民众和蔑视恐惧，全能的上帝？ That is utterly impossible.这是完全不可能的。 Its impossibility is evident to all those who have studied these great; strong and distinguished souls of the prophets and religious leaders known for their dedication to the truth pereat mundus.它不可能是大家有目共睹的那些谁研究过这些伟大的;的先知和奉献他们的真理pereat Mundus的知名和杰出的宗教领袖强烈的灵魂。 How can we reconcile such an allegation with Muhammad's great declaration to his uncle that he will not adjure this cause even if his foes should put the sun in his right hand and the moon in his left?我们怎样才能调和等与穆罕默德的伟大宣言，他的叔叔，他不会指着这一事业的指控，即使他的敌人应该把他的右手在太阳和月亮在他的左边？ How can we.我们怎样才能。 accept such a claim when it imputes to the Prophet the heinous charge of attributing to God that which God had not said, of violating the very foundation of the religion he was commissioned to proclaim and teach to mankind?接受这样的要求时，向先知的责难归于神的滔天指责上帝没有说，侵犯了他的委托宣讲和传授给人类宗教的基础？

Furthermore, we may ask, when, according to the story, did Muhammad turn to praise the gods of Quraysh ?此外，我们可能会问，什么时候，根据这个故事，没轮到穆罕默德赞扬Quraysh的神？ Ten years or so after his commission to prophethood, is the reply.十多年后，他的委员会，以先知，是答复。 But, then that is also after ten years of patient sufferance of all kinds of injury and harm, all kinds of sacrifices, after God had reinforced Islam with the conversion of Hamzah and `Umar, and, in short, after the Muslims had begun to feel themselves a significant power in Makkah and the news of their existence and exploits had begun to spread throughout Arabia, indeed to Abyssinia and other corners of the globe.但是，那也是经过全体的伤害和损害种，牺牲各种逆来顺受的十年，神后，加强了对伊斯兰教和哈姆扎转换`奥马尔，并在短，在穆斯林已开始感觉自己是在麦加大的权力和他们的生存和攻击的消息已经开始扩散到整个阿拉伯，确实阿比西尼亚和世界其他角落。 Such a claim is not only uninformed, it is positively silly.这种说法不仅是无知的，它是积极的愚蠢。 The forgers of this story themselves must have realized its inadmissibility and sought to conceal its falsehood with the claim, ?Muhammad hardly heard Quraysh?s words of reconciliation once he granted to their gods the honor of interceding with God, when his compromise appeared to him objectionable and he felt compelled to repent and to review the text of revelation with the angel Gabriel when he visited him that same evening.???这个故事本身的伪造者必须认识到其不予受理，并试图掩盖其与索赔假话，？穆罕默德很少听到和解Quraysh？的话，他曾经给予他们的神与上帝，当他出现在他面前妥协祈求荣誉他觉得反感被迫忏悔和检讨的启示与天使加布里埃尔文本探望他时，他当天晚上。？？？ This concealment, however, exposes the forgery rather than hides it.这种隐蔽性，但是，暴露了伪造，而不是隐藏它。 As long as the compromise appeared objectionable to Muhammad no later than he had “heard Quraysh's words of reconciliation,” would he have not paused to reconsider it immediately and on the spot?只要出现不良的妥协长穆罕默德不迟于他“听到和解Quraysh的话说，”将他没有停下来重新考虑立即在现场？ How natural it would have been then for him instantly to recite the true version of the text!多么自然这本来是他然后立即背诵文本的真实版本！ We may, therefore, conclude that this story of the goddesses is a fabrication and a forgery, authored by the enemies of Islam after the first century of the Hijrah.我们可能，因此，认为这个女神的故事是捏造和伪造，由后Hijrah一世纪的伊斯兰的敌人撰写。

Attack Upon Tawhid 侵害其统一圣战组织

The forgers must have been extremely bold to have attempted their forgery in the most essential principal of Islam as a whole: namely, in the principle of tawhid, where Muhammad had been sent right from the very beginning to make proclamations to all mankind in which he has never accepted any compromise whatever; he was never swayed by anything the Quraysh had offered him whether by way of wealth or royal power.伪造者必须具有的极为大胆地尝试他们对伊斯兰教最重要的主要伪造作为一个整体：在'统一，在穆罕默德被送往从一开始就使全人类的权利宣言的原则就是，他在其中从未接受过任何任何妥协，他从来没有被任何东西Quraysh曾提出不论是财富或王权的方式他不为所动。 These offers had come, it must be remembered, at a time when Muhammad had very few followers within Makkah.这些提供了一次来，但必须记住，当穆罕默德在麦加极少数追随者。 Later persecution by the Quraysh of his companions did not succeed in swaying Muhammad away from the call of his God or away from his mission.后来由他的同伴Quraysh迫害并没有成功地摇曳穆罕默德离他神来电或远离他的使命。 The zindiqs' strategy to work their forgery around the first principle of the faith, where Muhammad was known to be the most adamant, only points to their own inconsequence.该zindiqs'战略，解决了信仰，在穆罕默德被称为是最坚定，只提出自己的inconsequence第一原则的伪造。 Acceptance of the forgery by the credulous only points to their naivet?接受由伪造轻信只提出自己的纯真？ in the most conspicuous of cases.在最引人注目的案件。

Conclusion 结论

The story of the goddesses, therefore, is absolutely devoid of foundation.作者：女神的故事，因此，绝对是缺乏基础。 It is utterly unrelated to the return of the Muslims from Abyssinia.这是完全无关的穆斯林从阿比西尼亚的回报。 As we said earlier, the latter returned after the conversion of `Umar, the strengthening of Islam with the same tribal solidarity with which he used to fight Islam hitherto, and the compulsion of Quraysh to enter into an armistice with the Muslims.正如我们前面所说，后者返回后`欧麦尔，伊斯兰与同一部落的团结，使他用来对抗伊斯兰教迄今加强转化，以及Quraysh强迫进入一个穆斯林停战。 Moreover, the Muslims' return from Abyssinia was partly due to the revolution which had broken out in that country and to their consequent fear of losing the Negus's protection.此外，穆斯林从阿比西尼亚回报，部分是由于刚才还打破了该国和他们失去尼格斯的保护随之而来的恐惧革命。 When the Quraysh learned of the Muslims' return, their fears reached a new level of intensity with the increase of Muhammad's followers within the city, and, therefore, they sought a new strategy.当Quraysh的穆斯林返回据悉，他们的恐惧达到了与穆罕默德的追随者全市范围内增加强度的新水平，因此，他们寻求的新战略。 Their search for a new strategy was concluded with the signing of a pact in which they and their allied clans and tribes resolved to boycott the Banu Hashim in order to prevent any intermarriage with them, to stop all commercial relations and finally, to seek to kill Muhammad if they could only find the means.他们对新的战略搜索是结束时通过了一项协议中，他们和他们的氏族和部落联盟决定抵制巴努哈希姆，以防止任何与他们通婚，停止一切商业关系，最后，签署想要杀穆罕默德，如果只能找到办法。

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