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Reproduced from “The Life of 轉載自“的生命 Muhammad 穆罕默德 ” by MH Haykal, translated by Isma'il Raji al-Faruqi “是由MH Haykal，翻譯由伊斯梅爾Raji細胞基地Faruqi

The Emigrants Return from Abyssinia 從阿比西尼亞的移民回流

The emigrants resided in Abyssinia three months during which 'Umar ibn al Khattab converted to Islam.阿比西尼亞的移民居住在3個月期間，'烏馬伊賽阿爾哈塔卜改信伊斯蘭教。 In their exile, they heard that upon 'Umar's conversion the Quraysh had stopped their persecution of Muhammad and his followers.在他們的流亡，他們聽說後，歐麥爾的轉化他們的quraysh已停止迫害，穆罕默德和他的追隨者。 According to one report a number of them had returned to根據一份報告，其中一個號碼已返回 Makkah麥加 , according to another, all.根據另一所有。 On reaching Makkah they realized that the Quraysh had resumed persecution of the Muslims with stronger hatred and renewed vigor.在到達麥加他們認識到了恢復的quraysh迫害的穆斯林更強的仇恨和新的活力。 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.無法抗拒的，當中有多少人回到了阿比西尼亞而進入麥加的封面下夜間遠遠的躲開，這是誰也報告說，這些與他們產生了若干新的轉換為阿比西尼亞他們在那裡留到以後移民到麥地那的穆斯林和建立政權。

We may ask what incited the Muslims of Abyssinia to return to Makkah three months after their emigration.我們可能會問，什麼煽動穆斯林的阿比西尼亞返回麥加 3個月後他們的移民。 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.正是在這個階段，這個故事告訴了女神是由本•賽在他的美聯 Tabaqat人Kubra，由基地塔巴里在Tarikh基地Rusul佤人穆盧克，以及數字和穆斯林exegetes的傳記作家。 This story arrested the attention of the western Orientalists who took it as true and repeated it ad nauseam.這個故事被逮捕的關注西部東方誰把它作為真正的和重複它令人生厭。 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.這個故事告訴我們，疏遠了如何實現的quraysh已成為和他們有多麼激烈迫害他的同伴，穆罕默德表示，希望來了，是一個啟示，可能會調和他的人民，而不是進一步疏遠他們。 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?當有一天，他坐在一起，用自己的quraysh在一個會所周圍 Ka'bah，他念給他們 surah“人的Najm。”看完後的詩句：“你認為人緯度和基地`烏撒？ 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.以及馬納特，第三女神？“[古蘭經'？氮，53:19-20]他繼續背誦他的發言，”他們是女神高。 Their intercession is worthy of being sought.” He then proceeded with his reading of the surah as we know it.他們調解是值得正在尋求。“接著，他與他讀 surah因為我們知道這一點。 When he finished he prostrated himself, and all the Quraysh likewise followed him.當他完成他拜倒自己，所有的quraysh同樣跟著他。 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.在這個時刻，宣布其滿意的quraysh什麼先知看了，說：“我們一直知道，上帝創造並賦予生命，賦予食品和resuscitates。 But our gods intercede for us with Him.但是，我們的神與他為我們說情。 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.現在你有一個地方讓他們在新的宗教，我們都是你的。“因此，先知穆罕默德和差異的quraysh被解散。 When the news of this reconciliation reached Abyssinia, the Muslims there decided to return to their beloved country and people.當這個消息達成和解阿比西尼亞，穆斯林有決定返回自己熱愛的祖國和人民。 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.當他們的麥加達成的辦法，他們遇到一些Kinanah部落誰通知他們，讓穆罕默德神在他的一個好位置宗教，調和古萊什族，其次是現在和大家。 The story then relates how Muhammad reverted by blaspheming those gods and the Quraysh reverted to persecution.這個故事則涉及如何恢復由褻瀆穆罕默德的神和迫害的quraysh恢復。 It further adds that the returnees stopped to consider what their next course should be.它進一步補充說，回返停下來考慮一下自己的未來當然應該是。 They longed so much to see their relatives and next of kin that they went ahead and entered Makkah.他們非常渴望看到自己的親戚和親人，他們一往直前，進入麥加。

Other versions of the same story give detailed descriptions of Muhammad's attitude toward the gods of Quraysh.其他版本的同一個故事給詳細的描述穆罕默德的態度，對神的古萊什族。 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.他們聲稱，古萊什族的請求，如果他，而是給予他們的神，他的每股宗教Makkans都會支持他的困擾先知。 They relate how Muhammad one evening reviewed surah “al Najm” with Gabriel when the latter made a timely appearance.它們涉及如何穆罕默德1日晚審查 surah“基地的Najm”與加布里埃爾當後者作出了及時的外觀。 When he arrived at the sentence in question, Gabriel asked where it came from.當他抵達判刑問題，加布里埃爾問它是從哪裡來的。 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，“我一定要歸因於上帝，而他沒有說。”上帝然後發現下面的詩句：“他們幾乎成功地誘導你，在承諾的友誼，對我們的屬性，對我們的命令，即而我們沒有透露給你。 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].如果我們不能確認你在你的信念，你可能被引誘下，因而不可避免的下跌懲罰。“[古蘭經'？氮，17:73-75]。 Thereafter, Muhammad returned to his condemnation of the gods, and Quraysh returned to their persecution.此後，穆罕默德回到他譴責了神，回到他們的quraysh迫害。

Incoherence of the Story 不連貫的故事

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.這就是故事的女神報導超過 1傳記作者指出，以超過一釋經的古蘭經'？n和挑出來，一個數字重複西方東方學家。 It is a story whose incoherence is evident upon the least scrutiny.這是一個連貫的故事後，至少是明顯的審議工作。 It contradicts the infallibility of every prophet in conveying the message of his Lord.它違背了犯錯誤的每先知傳達的訊息他的主。 All the more wonder, therefore, that some Muslim scholars have accepted it as true.更不知道，因此，一些穆斯林學者已經接受它作為真實。 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，他的一部分，毫不猶豫地宣布它在所有捏造的zindiqs [非穆斯林隱瞞不信，虛假地冒充自己是伊斯蘭世界的成員，大多是拜火教和Manicheans - 章。]。 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.這些誰採取了由它合理化，它進一步的詩句，“每一個預言家，我們發送之前你是這樣，每當他追問啟示來，撒旦將加速激勵他的東西滿足他的願望，因此必要上帝的廢除它如果聖經是絕對要保持純潔和真實。 God is all wise and all knowing.上帝是一切智慧和所有知道。 That which Satan had given is a lure for those who are sick of mind and hard of heart.這是給了撒旦的誘惑，是一個為那些誰生病的心態和硬心。 Surely the unjust are deep in error.” [Qur'?n, 22:52-53].當然是深的不公正的錯誤。“[古蘭經'？氮，22:52-53]。 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.有人解釋說“tamanna”在上述詩句，意思是“讀”;別人給它通常意義的“按一廂情願。”穆斯林和西方學者誰接受的故事說明，從先知遭受嚴重迫害的不信針對他的同伴。 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.他們告訴如何殺死一些穆斯林不信，揭露他人燃燒的太陽，而固定在地上的大石塊（這是個案與比拉爾），以及如何將這些痛苦的壓力，允許他的同伴穆罕默德遷移到阿比西尼亞。 They underscore Quraysh's alienation and the psychological effect of their boycott upon the Prophet.他們強調的quraysh的異化和心理影響的抵制後，先知。 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.由於穆罕默德是非常渴望將其轉換為伊斯蘭教，挽救他們的偶像崇拜，他們聲稱，他的思想，他們的調和，加入幾句詩來蘇拉'“基地的Najm”不是牽強。 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.最後，他們聲稱，穆罕默德的喜慶是太自然的時候，來結束他的朗誦，拜他自己，古萊什族加入，表明他們現在準備跟他走，他給了一個分享他們的神與神。

To these tales of some books of biography and exegesis, Sir William Muir adds what he thinks is a final and conclusive proof.對於這些故事的一些書的傳記和註釋，威廉爵士繆爾增加了他認為是最終及不可推翻的證據。 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.他說，移民到阿比西尼亞幾乎沒有花了3個月內，在此期間，內格斯了容忍以及保護他們時，他們決定返回麥加。 Had they not heard news of a reconciliation between Muhammad and Quraysh nothing would have caused them to return so soon.如果他們沒有聽說過的新聞和穆罕默德之間的和解將造成的quraysh沒有他們返回這麼快。 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，原因繆爾，怎麼可能有穆罕默德和古萊什族之間的和解而堅定的努力，這對部分穆罕默德？ In Makkah, the Muslims had then been far fewer and weaker than the Quraysh.在麥加的穆斯林當時已越來越少弱於古萊什族。 They were still incapable of protecting themselves against the injuries which the Quraysh had been inflicting upon them.他們仍然無法保護自己不受傷害而造成的quraysh已經對他們。 Why, then, should the Quraysh have taken the initiative in such reconciliation?那麼，為什麼要採取主動的quraysh在這種和解？

Refutation of These Arguments 駁斥這些論點

These are the arguments on which stands the claim for veracity of the story of the goddesses.這些都是爭論上矗立著索賠的真實性故事的女神。 They are all false, incapable of standing any scrutiny or analysis.他們都是假的，無法站立任何檢查或分析。 Let us begin with the argument of the Orientalist Muir.讓我們開始與東方繆爾的說法。 The Muslims who returned from Abyssinia did so for two reasons.誰回來的穆斯林從阿比西尼亞這樣做有兩個原因。 First, `Umar ibn al Khattab was converted to Islam shortly after their emigration.首先，`烏馬伊賽阿爾哈塔卜是改信伊斯蘭教後不久，他們的移民。 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，他帶來的穆斯林陣營同勇氣，決心和部落的地位，使他一直戰鬥在穆斯林。 He never concealed his conversion nor did he ever shun the Quraysh opponents.他從不隱瞞他的轉換也沒有迴避他的quraysh過對手。 On the contrary, he proclaimed his conversion publicly and challenged the Quraysh openly.相反，他公開宣布他的轉換和挑戰的quraysh公開。 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.他不同意穆斯林的隱瞞自己，他們的秘密行動從一端到另一麥加，以及其控股的祈禱在安全距離任何古萊什族的攻擊。 `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. `歐麥爾開始打他的quraysh盡快進入信仰伊斯蘭教，不斷按他的方式接近Ka'bah，他的祈禱和演出公司，無論在那裡穆斯林的決定和他一起。 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.正是在這個新的挑戰之交的事件來實現的quraysh任何進一步的傷害造成後，穆罕默德或他的同伴將從此創造一個內戰是沒有人知道的後果。 By this time, a great number of men from the various clans of Quraysh had joined Islam.到這個時候，一個偉大的男性人數從各部族的古萊什族加入了伊斯蘭教。 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.殺死任何一個這些都會造成一定意味著戰爭，不僅他的穆斯林同胞，但是所有的氏族其中各穆斯林或盟國的成員，即使其餘的氏族或部落的人仍然是不同宗教。 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.轉換後的`歐麥爾和入境這麼多其他氏族成員將信仰，就不可能爭取穆罕默德以同樣的方式同前。 Such a course could easily expose the whole of Quraysh to terrible peril.這種做法很容易暴露整個危險的quraysh可怕的。 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.因此，必須找到一種新方法，不承擔這樣的風險，直到發現這種方式，認為它是有利的quraysh訂立停戰與先知穆罕默德和穆斯林。 It was this news which reached the emigrants in Makkah and prompted them to return home.正是這一消息，在麥加達成的移民，並促使他們返回家園。

Two Revolutions in Abyssinia 兩次革命的阿比西尼亞

The emigrants would have hesitated to return to Makkah were it not for another reason.該移民將會毫不猶豫地返回麥加，如果不是另一個原因。 A revolution broke out against the Negus in which his personal faith as well as his protection of the Muslims were under attack.一場革命爆發了反對內格斯在他的個人信仰，以及他保護的穆斯林受到攻擊。 For their part, the Muslims had prayed and wished that God would give the Negus victory over his enemies.對他們來說，穆斯林祈禱了，希望上帝給了內格斯戰勝他的敵人。 But they could not participate in such a conflict since they were foreigners who arrived there too recently.但是，他們不能參加這樣的衝突，因為他們是外國人誰也到了那裡最近。 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.當在同一時間，他們聽到這個消息之間的停戰穆罕默德和穆斯林的quraysh利於保護他們不受傷害，他們決定脫離阿比西尼亞革命和回家。 That is exactly what all or some of them did.這正是他們的全部或部分沒有。 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.他們幾乎達到了麥加，但是，當一門課程的quraysh決定的對穆斯林的行動達成了一項協議，並與他們的盟友抵制巴努哈西姆完全以防止任何與他們通婚，並停止任何購買或出售給他們。 As soon as this new alliance was concluded, open war broke out again.一旦這個新的聯盟已經結束，公開戰爭再次爆發。 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，並立即重新移民，帶著他們可以管理所有這些誰去。 These were to meet greater difficulties as the Quraysh sought to impede their move.這些人遇到更大的困難，阻礙了他們的quraysh設法移動。 What caused the Muslims to return from Abyssinia, therefore, was not, as Orientalist Muir claims, the reconciliation of Muhammad with Quraysh.是什麼使穆斯林從阿比西尼亞返回，因此，並不像東方繆爾的說法，穆罕默德與和解的quraysh。 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，它是停戰，以其中的quraysh被迫訴諸轉換後，奧馬爾和他的`大膽支持宗教的神與他的部族關係。 The so-called reconciliation, therefore, constitutes no evidence for the story of the goddesses.所謂和解，因此，不構成證據的故事的女神。

Inverted Evidence of the Qur'?nic Text 倒證據的古蘭經'？網卡文本

As for the argument of some biographers and exegetes that the verses, “They had almost succeeded in inducing you .至於一些傳記作家的說法和exegetes的詩句：“他們幾乎成功地誘導你。 . 。 .”[Qur'?n, 17:73-75] and “Every prophet We sent before you was such that, whenever he pressed for revelation . 。“[古蘭經'？氮，17:73-75]和”每一個預言家發出之前，我們就是這樣，每當他按下了啟示。 . 。 .”[Qur'?n, 22:52-53] constitute evidence for the story of the goddesses, it is yet more incoherent than that of Sir Muir. 。“[古蘭經'？氮，22:52-53]構成證據的女神的故事，但它更是語無倫次比爵士繆爾。 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.這是足以記得第一組詩句包括聲明，“如果我們沒有證實你在你的信念，你可能受到誘惑。”這組顯示，即使撒旦實際上趕緊激勵穆罕默德的東西滿足他的願望從而促使他贊成不信神的先知在證實他的信心，防止他掉下來的誘惑。 Had Muhammad really fallen, God would have inflicted upon him inescapable punishment.如果穆罕默德真的下降了，上帝會曾給他無法逃避的懲罰。 The point is, precisely, that he did not fall.問題是，準確地說，他沒有倒下。 Hence, these verses prove the opposite of what these advocates assume them to prove.因此，這些經文證明了相反的這些主張是什麼，以證明他們承擔。 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.這個故事的女神稱，穆罕默德確實傾向的古萊什族，即引起他的quraysh確實要添加到神聖的字，他確實屬性神，上帝沒有說。 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.案文，[“穆罕默德出現了一些他的主最大的跡象。請問你認為，在人里拉和基地`烏撒，馬納特，第三女神？但你給上帝的女性和保持自己的男性？這的確是一個不公正的表決。但他們都只是名字你和你的祖先有一個名為和上帝給了沒有權威。聲稱你在這之後化為烏有，但猜想你和你自己的一廂情願，而真正的指導已抵達，你從你的主“（古蘭經'？氮，53:18-23）]另一方面，告訴我們正好相反，即上帝證實他在他的信仰，他也不會增加聖言。 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，我們也應該牢記一個事實，即書籍的註釋和書打交道的原因和情況的啟示，不論他們是否subcribe的故事肯定有問題，這些詩句揭示了在一個時間以外其中，在故事的女神大概發生了。 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要訴諸於故事中的女神，以反駁犯錯誤的先知在送郵件的神聖，不僅違背了整個 history歷史 of Muhammad but constitutes a fallacy of incoherent reasoning and, hence, a futile and perverse argument.穆罕默德，而且構成一個連貫推理的謬誤，因此，是徒勞和有害的說法。

As for “Every prophet We sent before you…” these verses are utterly devoid of relation to the story of the goddesses.至於“逢先知之前我們向你...”這些詩句是完全缺乏的關係的故事的女神。 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，他們明確肯定，上帝將廢除所有的魔鬼可能帶來，撒旦的工作，只是吸引那些誰生病的心態和硬心，上帝的所有智慧和無所不知，會繼續他的經文絕對純淨和真實。

Fallacious Reasoning of the Claim 歪理邪說的索賠

Let us now turn to a critical and scientific analysis of the story.現在讓我們轉向一個關鍵和科學分析的故事。 The first evidence which imputes suspicion to the story is the fact that it has been reported in many forms and versions.第一個證據，責難懷疑這個故事是事實，它已被報以多種形式和版本。 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.首先是報告，編造經文包括以下文字：“Tilka人gharaniq阿利馬烏拉;華因娜shafa`atahu -精氨酸laturtaja。”其他人組成的報導他們是“基地gharaniqah阿利馬烏拉：因娜shafa？ atahum turtaja。“還有人報告說，他們包括以下文字：”因娜shafa`atahunna turtaja“不提這個詞”基地gharaniq“或”基地gharaniqah“的。 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 Hadith have given us still more varied versions.根據第四個版本，它們應該包括的話：“Innaha貝特拉西亞人gharaniq基地烏拉 ..”第五個版本的內容，“華 innahunna lahunna人gharaniq人烏拉娃因娜shafa'atahunna貝特拉西亞 allati，turtaja者。”收藏的聖訓，給我們更多的不同版本。 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.該版本的多重性證明，該報告本身是捏造的，它已經製作了zindiqs作為伊本伊斯哈格曾說過，而偽造者尋求從而蔓延懷疑到消息的穆罕默德和他的坦率攻擊傳達該消息對他的主。

The Story's Violence to the Contextual Flow of Surah “al Najm” 故事中的暴力的語境流Surah“基地的Najm”

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.另一個證據是虛假的故事，更強大和更充分的比上述規定，是一個事實，即上下文流surah“基地的Najm”不允許在所有加入這些詩句的故事索賠。 The Surah reads:該 Surah內容如下：

“He has witnessed many of the great signs of his lord. “他目睹了許多偉大的跡象，他的主。 Would you consider the case of al Lat, al `Uzza, and of Manat, the third goddess?請問你認為這樣的基地叻報`烏撒和馬納特，第三女神？ Would you then ascribe to God the females and to yourselves the males?那時，你會歸於神的女性和男性對自己的？ Wouldn't that be a wretched ascription?這豈不是一個可憐的歸屬？ All these are nothing but names, mere names which you and your ancestors had coined.所有這些不過是名稱，只是名稱，你和你的祖先曾創造。 Men are so prone to follow opinion!男人是如此容易遵循的意見！ They credulously fall for the product of their own wishful thinking.輕信他們的產品屬於自己的一廂情願。 But true guidance has indeed come from the Lord.”但是真正的指導，的確來自上帝。“

The logical and literary flow of these verses is crystal-clear.文學的邏輯和流程，這些經文是水晶般清晰。 Al Lat, and al `Uzza are mere names devoid of substance given by the past and present unbelievers to works of their own creation.鋁緯度，和al`烏撒僅僅是缺乏實質性的名字賦予的過去和現在的不信，以自己的創作作品。 There is no deity such as the word name.沒有神，如字的名字。 The context does not allow any such addition as is here claimed.上下文不允許任何除了作為在這裡喪生。 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?如果這種假設此外，現在的案文如下：“你認為本案的基地叻報`烏撒和馬納特，第三女神？ These are the goddesses on high.這是女神高。 Their intercession is to be sought.他們要尋求調解。 Would you then ascribe to God the females and to yourselves the males?那時，你會歸於神的女性和男性對自己的？ Wouldn't that be a wretched ascription?” its corruption and outright self-contradiction become obvious.這豈不是一個不幸的歸屬？“的腐敗和赤裸裸的自我矛盾是顯而易見的。 The text would have praised al Lat, al `Uzza,, and Manat as well as condemned them within the space of four consecutive verses.文本將稱讚人叻報`烏撒，並馬納特以及譴責他們的空間內連續四個詩句。 Such a text cannot proceed from any rational being.這樣的文本不能進行任何理智的人。 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.上下文相關的背景，其中除了被認為已作出furnishes不容置疑的證據，這個故事最後的女神是偽造的。 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.這很可能是偽造 zindiqs;和輕信的頭腦不自然擊退不合理和不連貫，接受了偽造並通過它為真。

The Linguistic Evidence 這個語言學證據

There is yet another argument advanced by the late Shaykh Muhammad `Abduh.還有另一種說法由已故的謝赫穆罕默德`阿卜杜。 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.它由一個事實，即阿拉伯人無處形容他們的神在這樣的角度來看，“基地gharaniq。”無論在詩歌，也不在他們的發言或傳統，我們發現他們的神或女神描述這些條款。 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，單詞“基地ghurnuq”或“基地gharniq”是名稱的黑色或白色的水鳥，有時給比喻英俊的金發青年。 The fact is indubitable that the Arabs never looked upon their gods in this manner.事實是毋庸置疑的，阿拉伯人沒有看他們的神時以這種方式。

The Story Contradicts the Fact of Muhammad's Candidness 事實相矛盾的故事穆罕默德的曹永軍

There is yet one more final argument against the story of the goddesses that is based upon the nature of Muhammad's personal life.還有一個更最後一個參數對故事的女神是基於其性質穆罕默德的個人生活。 Ever since his childhood and throughout his adolescence, adulthood and maturity, he was never known to lie.自從他在他的童年和少年，成年和成熟，他從不知道撒謊。 So truthful was he that he had been nicknamed “al Amin” before he reached his twenty-fifth year of age.因此，誠實是他，他被稱為“人阿明”之前，他達到了二十五年的年齡。 His truthfulness was unquestioned by anyone.他的真實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!他本人曾發表講話後，他的quraysh委員會，以聖蹟：“假如我要告訴你，敵人的騎兵在挺進，另一邊的這座山，你會相信我嗎？”他的敵人自己回答：“是的，的確！ 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?就我們而言，你是無辜的，因為我們從來沒有發現你撒謊的。“我們怎麼能相信這樣的人已經知道誰是他的真實關係，他的同胞從童年到成熟，將任何不坦誠，在他與上帝的關係？ How could such constant truthfulness allow him to lie and ascribe to his God that which He had not said?怎麼能這樣不斷的真實性讓他說謊，歸咎於他的上帝，而他沒有說的嗎？ How could we believe that such a man did so in fear of the people and defiance of Almighty God?我們怎麼能相信這樣一個人這樣做是在恐懼和蔑視的人全能的上帝？ That is utterly impossible.這是絕對不可能的。 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誰研究過這些偉大的，堅強的靈魂和傑出的先知和宗教領袖素以獻身於真理pereat Mundus的。 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?我們怎樣才能調和這種說法與穆罕默德的偉大宣言，他的叔叔，他不會指著這項事業，即使他的對手應該把太陽在他的右手和左手的月亮？ How can we.如何才能。 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?接受這種說法的責難時，先知的罪惡負責歸於上帝，上帝沒有說，違反了宗教的基礎，他委託宣講和傳授給人類？

Furthermore, we may ask, when, according to the story, did Muhammad turn to praise the gods of Quraysh ?此外，我們可能會問，什麼時候，根據這個故事，並稱讚穆罕默德轉向神的古萊什族？ Ten years or so after his commission to prophethood, is the reply. 10年左右後，他的委員會，以聖蹟，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，那也是經過 10多年的忍受苦難的各種傷害和損害，所有種類的犧牲，加強了伊斯蘭教後，神與轉換哈姆扎和`歐麥爾，並在短，在穆斯林開始覺得自己大的權力，在麥加和新聞，並利用它們的存在已經開始擴散到整個阿拉伯，確實阿比西尼亞和全球其他角落。 Such a claim is not only uninformed, it is positively silly.這種說法不僅是無知的，它是積極的愚蠢。 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.???這個故事的偽造者自己必須意識到其不予受理，並試圖掩蓋其謊言的要求，？穆罕默德很難聽到的quraysh？和解的話，他曾經給予他們的神的榮耀與上帝的求情，當他出現在他面前妥協反感，他不得不回頭審查文本的啟示與天使加布里埃爾他說，他訪華時同一天晚上。？？？ This concealment, however, exposes the forgery rather than hides it.這種隱瞞，但是，暴露了偽造的，而不是隱藏它。 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?只要出現不良的妥協，以穆罕默德不遲於他“聽到古萊什族的和解的話，”將他卻沒有停下來重新考慮它立即在現場？ How natural it would have been then for him instantly to recite the true version of the text!如何自然會被然後他立刻背誦的真實版本的文字！ 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.我們可能，因此，結論是這個故事的女神是捏造和偽造文件，撰寫了伊斯蘭的敵人一世紀後，在遷徙。

Attack Upon Tawhid 攻擊後統一聖戰組織

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.偽造者必須具有的非常大膽地去嘗試自己偽造的最重要的主要伊斯蘭教作為一個整體：即在'統一的原則，在穆罕默德被送往從一開始就對全人類作出的宣言中，他從來不接受任何妥協什麼，他從來沒有動搖的任何東西給他的quraysh了財富的方式是否或王權。 These offers had come, it must be remembered, at a time when Muhammad had very few followers within Makkah.這些提議已經到來，我們必須記住，在當時有極少數追隨者穆罕默德在麥加。 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.後來由古萊什族的迫害他的同伴並沒有成功地搖曳穆罕默德遠離致電他的神或遠離他的使命。 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.該 zindiqs'戰略，圍繞工作的首要原則偽造的信仰，在穆罕默德被稱為是最堅定，只點自己的不合理現象。 Acceptance of the forgery by the credulous only points to their naivet?驗收偽造的輕信他們的naivet只點？ in the most conspicuous of cases.在最顯眼的案件。

Conclusion 結論

The story of the goddesses, therefore, is absolutely devoid of foundation.這個故事的女神，因此，這是絕對缺乏的基礎。 It is utterly unrelated to the return of the Muslims from Abyssinia.這是完全無關的返回穆斯林從阿比西尼亞。 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.正如我們先前所說，後者返回轉換後的`歐麥爾，加強伊斯蘭團結與同一部落與他用來打擊伊斯蘭迄今為止，以及強制的quraysh簽訂的停戰與穆斯林。 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，穆斯林返回阿比西尼亞，部分是由於革命的爆發在該國，並從而使他們害怕失去內格斯的保護。 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.當了解到穆斯林的quraysh回報，他們的恐懼達到了一個新的水平與強度的增加，穆罕默德的追隨者在城市，因此，他們尋求新的戰略。 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.他們尋找一個新的戰略結束時簽署的一項協定中，他們和他們的氏族和部落聯盟決定抵制巴努哈西姆，以防止任何與他們通婚，停止一切商業關係，最後，還要設法殺死穆罕默德如果他們只能找到辦法。