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The Christian missionaries and the enemies of基督教传教士与敌人 Islam伊斯兰教 have alleged that the Prophet据称，有先知 Muhammad穆罕默德 (P) was an “assassin” who would “kill his opponents in the middle of the night using deceit and lies”. （P）为一“杀手”，谁“杀死了使用欺骗半夜他的对手和谎言”。 They cite the events of the killing of Ka'ab bin Al-Ashraf as evidence for their claims.他们列举了Ka'ab本铝阿什拉夫作为其债权证据的杀人事件。 Our contention is that these bigots are abusing the historical events surrounding these incidents.我们的论点是，这些执迷不悟者滥用围绕这些事件的历史事件。 This is because they are unaware of the circumstances leading to their killing, or why the Prophet(P) had allowed it to happen.这是因为它们是导致其死亡，或者为什么不知道的情况下，先知（规划）已允许它发生。 It is therefore our wish to discuss this issue in its proper perspective, and stiffle their lies once and for all, insha'allah.因此，我们想讨论的正确地看待这个问题，并压制他们的谎言一劳永逸，insha'allah。

Who Was Ka'ab bin Al-Ashraf? 谁是Ka'ab本基地阿什拉夫？

Kaab Al-Ashraf was a Jew. Kaab铝阿什拉夫是一个犹太人。 He used to insult Muslims, and especially Muslim women.他用侮辱穆斯林，特别是穆斯林妇女。 He had been later killed by a Muslim, through the permission of the Noble Prophet(P).后来他被杀害的穆斯林，通过贵族先知（P）的权限。 This account is present in Sirat Rasul Allah by Ibn Ishaq.此帐户目前在真主希拉特拉苏尔伊本伊斯哈格。 ^{1 一}

The following is the account in our own words:下面是我们的自述：

The Prophet asked who would get rid of Ka'ab for him.在被问及谁先知会得到Ka'ab摆脱他。 A Muslim man responded that he would.一个穆斯林男子回答说，他会的。 Sadly, the Muslim who agreed with the Prophet, did not eat for three days (except for that which was required).可悲的是，谁与穆斯林先知同意，没有吃了3天，除了那是需要（）。 When this was informed to the Prophet, the Prophet asked him the reason.当这获悉的先知，先知问他原因。 The man told him that he had taken a responsibility (to kill Ka'ab) which he could not handle.该名男子告诉他，他采取了责任（杀死Ka'ab）他无法处理。 So the Muslim asked the Prophet's permission to tell lies, or to deceive Ka'ab.因此，要求穆斯林先知的许可撒谎，欺骗或Ka'ab。 The Prophet gave him the permission.先知给他的权限。 The Muslim went to Ka'ab, said something deceptive, and made him come out of his house and then killed him.穆斯林前往Ka'ab，说了一些欺骗性，使他走出他的房子，然后将他打死。

The attack raised by anti-Islamics here is that the Prophet (P) gave another man to do the job and gave him the permission to lie.反伊斯兰激进势力的攻击这里提出的是，先知（规划）给另一个人做工作，给了他的权限所在。

We must first of all understand that the situation of the Muslims were very precarious, even in the aftermath of their victory at Badr.我们必须首先明白的是，穆斯林的处境非常危险，甚至在他们在巴德尔胜利之后。 Even though the Quraysh Meccans were defeated and had retreated back to the city to lick their wounds and mourn their dead, the Muslims still face the danger of internal dissent within the walls of Madinah.即使被击败的quraysh Meccans并已回落至该市舔自己的伤口，悼念死者，穆斯林仍然面临着麦地那的墙壁内的内部持不同政见者的危险。 Indeed, the Muslims had just expelled the Banu Qaynuqa from their homes after their open declaration of war against the Prophet and the early Muslim community.事实上，穆斯林刚刚赶出家园后，他们对早期的先知和穆斯林社会公开宣布战争的巴努Qaynuqa。 The Banu Qaynuqa were the first of the Jews to break their agreement with the Muslims and go to war and had to be dealt with swiftly so as to quash any ideas of the other Jewish tribes to instigate a war against the Muslims.巴努Qaynuqa是犹太人的第一次打破他们与穆斯林的协议，并发动战争，并能够与迅速，以平息犹太部落的其他任何想法，煽动对穆斯林的战争处理。 ^{2 2} It was within the context of this situation that Ka'ab bin Al-Ashraf took advantage of, by inveighing against the Prophet and reciting verses bewailing the Quraysh who were slain at Badr.正是在这种形势背景下，Ka'ab本基地的优势阿什拉夫了由inveighing对先知和背诵经文怨声载道的是谁在巴德尔被杀的quraysh。 Among the lines of the aforementioned verses are:是在上述行诗句：

Badr's mill ground out the blood of its people 巴德尔的磨了人民鲜血的
At events like Badr you should weep and cry 在巴德尔事件，如你应该哭泣，哭
The best of the people were slain round their cisterns 人民被杀害最好的一轮水箱
Don't think it strange that the princes were left lying. 不要以为很奇怪的首领在撒谎。
How many noble handsome men, 多少高尚的英俊男子，
The refugee of the homeless were slain, 无家可归的难民被杀害，
Liberal when the stars gave no rain, 自由当星星给无雨，
Who bore others' burdens, ruling and taking their due fourth, 谁承担别人的负担，裁决，并采取应有的第四，
Some people whose anger pleases me say 有些人说我高兴的愤怒
“Ka'ab b. “Ka'ab湾 al-Ashraf is utterly dejected”. 基地阿什拉夫是完全沮丧“。
They are right. 他们是正确的。 O that the earth when they were killed 呵，但愿地球时被打死
Had split asunder and engulfed its people, 如果分歧，各行其是，并吞噬它的人民，
That he who spread the report had been thrust through 他谁散布的主旨报告已通过
Or lived cowering blind and deaf. 或住畏缩瞎子和聋子。
I was told that all the Banu'l-Mughira were humiliated 有人告诉我，所有的Banu'l - Mughira被羞辱
And brought low by the death of Abu'l-Hakim 而带来的低哈基姆死亡Abu'l -
And the two sons of Rabi'a with him, 和儿子同他的两个Rabi'a，
And Munabbih and the others did not attain (such honour) as those who were slain 和Munabbih和其他人并没有达到（比如荣誉）为那些谁被杀害 ^{3 3}

In the last stanza of this poetry by Ka'ab, he had comitted a transgression of the earlier covenant signed between the Muslims and his tribe with the following words of incitement:在本节最后由Ka'ab诗歌，他犯了穆斯林之间以及他与下面的话煽动部落早些时候签署了公约的罪过：

I was told that al-Harith ibn Hisham 有人告诉我，基地哈里斯伊本希沙姆
Is doing well and gathering troops 和收集是做好部队
To visit Yathrib with armies, 要访问与军队耶斯里卜，
For only the noble, handsome man protects the loftiest reputation. 因为只有高贵，英俊的男人最崇高的声誉保护。 ^{4 4}

Furthermore, Ka'ab had composed several amatory verses in defamation of the honour of a Muslim woman by the name of Ummu'l-Fadl bint al-Harith:此外，Ka'ab已组成的一个穆斯林妇女的荣誉诽谤由Ummu'l -法德勒宾特Al Harith的名字几个恋爱诗句：

Are you off without stopping in the valley 难道你不关闭停在山谷
And leaving Ummu'l-Fadl in Mecca? 而离开Ummu'l -法德勒在麦加？
Out would come what she bought from the pedlar of bottles, 出瓶她会来购买的小贩，
Henna and hair dye. 指甲花和染发剂。
What lies 'twixt ankle and elbow in motion 什么是'和肘踝关节运动特威克斯特
When she tries to stand and does not. 当她试图立场，没有。 ^{5 5}

The significance of “what lies 'twixt ankle and elbow in motion” is explained in the footnote by the translator of Ibn Ishaq's Sirat Rasul Allah as: “什么是'运动中踝关节和肘关节特威克斯特意义”脚注中解释由伊本伊斯哈格的希拉特拉苏尔真主的翻译：

Presumably her buttocks are meant ; they would be between her ankle and her elbow as she reclined.大概意思是她的臀部 ，他们将她的肘部之间和她的脚踝，她倾斜。 Large and heavy buttocks were marks of female beauty among the old Arabs.大型和重型臀部被老阿拉伯人之间的女性美的标志。 ^{6 6}

A poet of pre-Islamic days expresses the Arab sentiment of chastity and virtuousness in a couplet, which depicts a lovely picture of Arab womanhood: “If my glance meets the looks of a neighbouring maiden, I cast my eyes low until her abode takes her in”.阿前伊斯兰天诗人表达了一副对联，描绘了阿拉伯女人的贞洁可爱的图片和高洁阿拉伯情绪：“如果我一眼符合邻近少女的外表，我投我的眼睛低，直到她把她的居留权在“。 Hence it was within the context of the above incitements made by Ka'ab bin Al-Ashraf which was why the Muslims were agitated when their women were being dishonoured and public sentiment called for his punishment.因此，它是在由Ka'ab本基地阿什拉夫这就是为什么穆斯林情绪激动时，他们的妇女被退回，而公众情绪，他呼吁作出了上述处罚煽动背景。

Punishable Treason 判处叛国

As we have stated before, Ka'ab's actions were against a clause in the Madinah Covenant signed between the Muslims and the Jews of Madinah.正如我们以前说过，Ka'ab的行动，打击在麦地那之间签署了公约第穆斯林和犹太人的麦地那。 The relevant stipulation of this covenant is as follows:这一公约的有关规定如下：

Loyalty is a protection against treachery.The freedmen of Thalaba are as themselves.忠诚是对的萨拉巴treachery.The自由民为保护自己。 The close friends are as themselves.在亲密的朋友为自己。 None of them shall go out to war save with the permission of Muhammad, but he shall not be prevented from taking revenge for a wound.他们没有出来，要到战争保存与穆罕默德许可，但他永远也不会采取报复为防止伤口。 He who slays a man without warning slays himself and his whole household, unless it be one who has wronged him, for God will accept that.他无预警地谁过关斩人过关斩他自己和全家，除非它是一个谁也对不起他，因为神会接受的。 The Jews must bear their expenses and the Muslims their expenses.犹太人必须承担其费用和穆斯林的生活开支。 Each must help the other against anyone who attacks the people of this document.每个人都必须帮助对付任何攻击谁对本文件的其他人。 They must seek mutual advice and consultation, and loyalty is a protection against treachery.他们必须寻求共同的意见和磋商，忠诚是对背信弃义的保护。 A man is not liable for his ally's misdeeds.一个人不承担责任为他的盟友的不良行为。 The wronged must be helped.必须帮助的委屈。 The Jews must pay with the believers so long as war lasts.犹太人必须支付的信徒只要战争持续。 Yathrib shall be a sanctuary for the people of this document.耶斯里卜应作为本文件的人的避难所。 A stranger under protection shall be as his host doing no harm and committing no crime.一个陌生人的保护下，应视为他的主人做任何伤害，犯下任何罪行。 A woman shall only be given protection with the consent of her family.一个女人只能得到与她的家人同意的保护。 If any dispute or controversy likely to cause trouble should arise it must be referred to God and to Muhammad the apostle of God.如果任何争端或可能引起麻烦的争议出现，必须要提及上帝和穆罕默德的神的使徒。 God accepts what is nearest to piety and goodness in this document.什么是最接近上帝接受本文件中的虔诚和善良。 Quraysh and their helpers shall not be given protection.和他们的助手的quraysh不得给予保护。

His acts were openly directed against the Commonwealth, of which he was a member.他的行为是公开针对英联邦，其中他是一个成员。 It is therefore clear that Ka'ab bin Al-Ashraf's antagonism towards the Muslim community was his own undoing, and was no longer protected by the covenant that he himself had violated.因此，显然是Ka'ab本基地阿什拉夫的对穆斯林社会的对立是他自己的撤消，并不再由他自己违反了公约的保护。 Akram Diya' al-Umari remarks:阿克拉姆迪亚'基地乌马里备注：

The killing of Ibn al Ashraf might be seen as an act of treachery, but on further reflection one realizes that Ibn al Ashraf was party to the treaty according to the Document by which the Jews of Banu al Nadir and others were committed.在伊本阿什拉夫杀害可能被视为一种背叛行为，但在进一步的反思之一意识到，伊本基地阿什拉夫was缔约国，根据该文件的条约，其中的巴努基地纳迪尔犹太人和其他人犯下的。 By slandering the Prophet, who was the head of state, and by showing his sympathy for the enemies of the Muslims (lamenting their dead and inciting them against the Muslims), Ibn al Ashraf had broken the treaty and declared war on the Muslims, and his blood could be shed with impunity.通过诋毁先知，谁是国家元首，和显示他对穆斯林感叹（即他们的死亡，他们煽动对穆斯林），伊本阿什拉夫已经打破了敌人的同情和条约的穆斯林宣战，并他的血可流而不受惩罚。 As for his being deceived and killed by those he had trusted, such action is legally permissible (ja'iz) in the case of those who have declared war on the Muslims, and it was carried out by order of the Messenger (See al Tahawi, Mushkil al-Athar).至于他那些被蒙蔽和他的信任，这样的行动在法律上是允许的死亡（ja'iz在这些谁已经宣布对穆斯林的战争情况下），它是由该使者（顺序排列见人塔哈维，Mushkil基地主讲人：Athar）。 The Messenger, however, did not blame Banu al Nadir for Ibn al Ashraf's crime; it was sufficient to have him killed for his treachery.信使，但是，并没有责怪伊本阿什拉夫的犯罪巴努人纳迪尔，它足以让他对他的背信弃义杀害。 The Prophet, in fact, renewed his treaty with them (Banu al Nadir).先知，其实，他再次与他们（巴努基地纳迪尔）条约。 ^{7 7}

However, some may object that Ka'ab bin Al-Ashraf was merely composing “poetries” as a form of “freedom of expression”, and therefore was not causing any “harm” to anyone around him.然而，一些可能的对象Ka'ab本基地阿什拉夫只是写作“诗歌作为一种”表达“自由的形式”，因此没有造成任何“伤害”到他周围的人。 Those who say this certainly do not understand the significance of the blasphemous poetry by Ka'ab bin Al-Ashraf.这些谁不说这当然明白由Ka'ab本基地阿什拉夫亵渎诗歌的意义。 Arabic poetry can be very influential and cannot be thought of in the terms of English poetry or any other forms of poetry in other languages.阿拉伯诗歌可以是非常有影响力的，不能被认为在英语诗歌或在其他任何其他形式的诗歌语言的条款。 As Philip K. Hitti himself notes,正如菲利普K ·希提自己指出，

No people in the world, perhaps, manifest such enthusiastic admiration for literary expression and are so moved by the word, spoken or written, as the Arabs.世界上没有的人，也许，这样的表现为文学表达狂热的崇拜，是感动的文字，口头或书面的阿拉伯人。 Hardly any language seems capable of exercising over the minds of its users such irresistible influence as Arabic.几乎没有任何语言，似乎在行使其用户的头脑，如阿拉伯语不可抗拒的影响的能力。 ^{8 8}

After noting Ka'ab bin Al-Ashraf's acts of incitement and false accusations towards Muslim women, Haykal says that经过注意到煽动对穆斯林妇女和诬告Ka'ab本基地阿什拉夫的行为，Haykal说，

The reader is perhaps aware of Arab custom and ethic in this regard, and can appreciate the Muslims' anxiety over such false accusations directed against their women's honour.读者也许是意识到阿拉伯习俗和道德在这方面，可以欣赏穆斯林妇女对危害自己的名誉执导的诬告焦虑。 ^{9 9}

Certainly, the reader would agree with us that “freedom of expression” certainly does not include the right to defame the honour of another, or to incite aggression against a legitimate Government.当然，读者会同意我们的看法，表达“自由”当然不包括有权诋毁他人名誉，或煽动对一个合法政府的侵略。 Hence it is clear that by modern terms today, Ka'ab bin Al-Ashraf will be duly charged with sedition against the State and for outraging the modesty of a Muslim woman.因此很显然，今天的现代术语，Ka'ab本基地阿什拉夫将正式指控犯有危害国家和煽动叛乱的一侮辱穆斯林妇女谦虚。

A Public Trial for War Criminals? 战犯公开审判吗？

Controversialists have stigmatized this execution as an “assassination”. Controversialists有诬蔑此为“暗杀”的执行。 And because a Muslim was sent secretly to kill each of the criminals, in their prejudice against the Prophet(P) they shut their eyes to the justice of the sentence, and the necessity of a swift and secret execution.也因为穆斯林被送往秘密杀害的罪犯在他们对每一个先知（P）的偏见，他们视而不见，这句话的正义，一个迅速和秘密执行的必要性。 There existed then no police court, no judicial tribunal, nor even a court-martial, to take cognisance of individual crimes.当时没有警察存在法院，没有司法法庭，甚至也不是一个军事法庭，以个人犯罪认定。 In the absence of a State executioner, any individual might become the executioner of the law.就一个国家的刽子手的情况下，任何个人可能成为法律的刽子手。 This man had broken their formal pact – it was impossible to arrest him in public, or execute the sentence in the open before their clans, without causing unnecessary bloodshed, and giving rise to the feud of blood and everlasting vendetta.这个人打破了他们的正式协议 - 这是不可能公开逮捕他，还是在公开的执行刑罚前，他们的氏族，而不会造成不必要的流血事件，并引起血液和永恒的仇杀争斗。 The exigencies of the State required that whatever should be done should be done swiftly and noiselessly upon those whom public opinion had arraigned and condemned.该国的紧急需要，无论应该做应该做迅速和无声地要求这些人有传讯和舆论谴责。

Conclusions 结论

It is clear that where the killing of Ka'ab bin Al-Ashraf was concerned, it was done as a deterrent against crimes committed against the public weal or infringements of the promulgated law.很明显，那里的Ka'ab本铝阿什拉夫杀害而言，它是作为反对对公众的利益或违反法律的颁布犯下的罪行进行威慑。 In considering the punishments that were dealt to the enemies of Islam, we must not forget, first, that they were political actions made necessary by the conditions of the time; second, that none of them were excessive unacceptable by the usages or mores of that time.审议中认为交易到了伊斯兰的敌人的惩罚，我们不能忘记，第一，他们的政治行动由当时所作的必要条件;第二，这都不是由该excessive不可接受的习俗的惯例or时间。

And only God knows best!而且，只有上帝知道最好的！

1. We have depended upon the translation of Ibn Ishaq's Sirat Rasul Allah by A. Guillaume, The Life of Muhammad (Oxford University Press, 1978).取决于我们的）翻译伊本伊斯哈格的希拉特拉苏尔由A.纪尧姆真主 ， 穆罕默德的生活 （牛津大学出版社，1978。 [ [ back背面 ] ]
2. Ibid. , p. 同上。山口 363 [ 363 [ back背面 ] ]
3. Ibid. [ 同上。[ back背面 ] ]
4. Ibid. [ 同上。[ back背面 ] ]
5. Ibid. , p. 同上。山口 366 [ 366 [ back背面 ] ]
6. Ibid. [ 同上。[ back背面 ] ]
7. Akram Diya al Umari, Madinan Society At The Time of The Prophet , (International Institute of Islamic Thought, 1991) [阿克拉姆迪亚人乌马里，先知Madinan学会在当时 （1991年国际伊斯兰思想研究所）[ back背面 ] ]
8. Philip K. Hitti,菲利普K ·希提， History 历史 of the Arabs , 10th edition (Macmillan Press, 1970), p. 在阿拉伯人 ，第10版（麦克米伦出版社，1970），第 90 [ 90 [ back背面 ] ]
9. MH Haykal, The Life of Muhammad (North American Trust Publications, 1976), p.氢Haykal，1976年的生命穆罕默德 （北美信托出版），第 244 [ 244 [ back背面 ] ]