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The Christian missionaries and the enemies of基督教傳教士與敵人 Islam伊斯蘭教 have alleged that the Prophet據稱，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）為一“殺手”，誰“殺死他的對手在中間的夜間使用欺騙和謊言”。 They cite the events of the killing of Ka'ab bin Al-Ashraf as evidence for their claims.他們列舉的事件的殺害 Ka'ab本鋁阿什拉夫作為證據的要求。 Our contention is that these bigots are abusing the historical events surrounding these incidents.我們的論點是，這些執迷不悟者濫用的歷史事件圍繞這些事件。 This is because they are unaware of the circumstances leading to their killing, or why the Prophet(P) had allowed it to happen.這是因為他們沒有意識到的情況下，導致其死亡，或者為什麼先知（規劃）已允許它發生。 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，我們要討論這個問題的正確觀念，並壓制他們的謊言一勞永逸，insha'allah。

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

Kaab Al-Ashraf was a Jew. Kaab鋁阿什拉夫是一個猶太人。 He used to insult Muslims, and especially Muslim women.他用侮辱穆斯林，特別是穆斯林婦女。 He had been later killed by a Muslim, through the permission of the Noble Prophet(P).後來他被殺害的穆斯林，通過許可的貴族先知（規劃）。 This account is present in Sirat Rasul Allah by Ibn Ishaq.此帳戶目前在希拉特拉蘇爾伊本伊斯哈格真主 。 ^{1 一}

The following is the account in our own words:以下是該帳戶在我們自己的話說：

The Prophet asked who would get rid of Ka'ab for him.在被問及誰先知會擺脫 Ka'ab他。 A Muslim man responded that he would.一個穆斯林男子回答說，他會的。 Sadly, the Muslim who agreed with the Prophet, did not eat for three days (except for that which was required).可悲的是，誰同意穆斯林先知，沒有吃三天（除該是必須的）。 When this was informed to the Prophet, the Prophet asked him the reason.當這獲悉的先知，先知問他原因。 The man told him that he had taken a responsibility (to kill Ka'ab) which he could not handle.該名男子告訴他，他採取了責任（殺死 Ka'ab）他無法處理。 So the Muslim asked the Prophet's permission to tell lies, or to deceive Ka'ab.因此，要求穆斯林先知的許可撒謊，欺騙或Ka'ab。 The Prophet gave him the permission.先知給他的權限。 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，說了一些欺騙性，使他走出他的房子，然後將他打死。

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.這次襲擊提出的反伊斯蘭激進勢力在這裡的是，先知（規劃）給另一個人做工作，給了他的權限所在。

We must first of all understand that the situation of the Muslims were very precarious, even in the aftermath of their victory at Badr.我們必須首先了解這種情況的穆斯林都非常不穩定，甚至在他們的勝利之後在巴德爾。 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.即使被擊敗的quraysh Meccans並已回落至該市舔自己的傷口，悼念死者，穆斯林仍然面臨著危險，內部異議的牆壁內的麥地那。 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.事實上，穆斯林剛剛驅逐巴努Qaynuqa自己的家園後，他們公開宣戰對先知和早期穆斯林社區。 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是第一個打破的猶太人與穆斯林達成的協議，並發動戰爭，並迅速加以處理，以打消任何想法的其他猶太部落，煽動對穆斯林的戰爭。 ^{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.正是在這種情況的背景是Ka'ab本基地阿什拉夫了優勢，由inveighing對先知和背誦經文怨聲載道的被殺害的quraysh誰在巴德爾。 Among the lines of the aforementioned verses are:其中行上述詩句是：

Badr's mill ground out the blood of its people 巴德爾的磨出來的血的人
At events like Badr you should weep and cry 在事件，如巴德爾你應該哭泣，哭
The best of the people were slain round their cisterns 最好的人民被殺害一輪水箱
Don't think it strange that the princes were left lying. 不要以為很奇怪的首領在撒謊。
How many noble handsome men, 多少高尚的英俊男子，
The refugee of the homeless were slain, 難民無家可歸者被殺害，
Liberal when the stars gave no rain, 自由當星星給無雨，
Who bore others' burdens, ruling and taking their due fourth, 誰承擔別人的負擔，裁決，並採取應有的第四，
Some people whose anger pleases me say 有些人說我高興的憤怒
“Ka'ab b. “Ka'ab灣 al-Ashraf is utterly dejected”. 基地阿什拉夫是完全沮喪“。
They are right. 他們是正確的。 O that the earth when they were killed Ø認為地球時被打死
Had split asunder and engulfed its people, 如果分歧，各行其是，並吞噬它的人民，
That he who spread the report had been thrust through 他誰散佈的主旨報告已通過
Or lived cowering blind and deaf. 或住畏縮瞎子和聾子。
I was told that all the Banu'l-Mughira were humiliated 有人告訴我，所有的Banu'l - Mughira被羞辱
And brought low by the death of Abu'l-Hakim 而帶來的低死亡Abu'l哈基姆
And the two sons of Rabi'a with him, 和兩個兒子與他的Rabi'a，
And Munabbih and the others did not attain (such honour) as those who were slain 和Munabbih和其他人並沒有達到（比如榮譽）為那些誰被殺害 ^{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:在過去的節本詩由Ka'ab，他犯了侵較早簽署的公約和他的穆斯林部落與以下文字煽動：

I was told that al-Harith ibn Hisham 有人告訴我，基地哈里斯伊本希沙姆
Is doing well and gathering troops 和收集是做好部隊
To visit Yathrib with armies, 要訪問耶斯里卜與軍隊，
For only the noble, handsome man protects the loftiest reputation. 因為只有高貴，英俊的男人最崇高的聲譽保護。 ^{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組成了幾個戀愛中的詩句誹謗的榮譽，一名穆斯林婦女的名字Ummu'l -法德勒賓特基地哈里斯：

Are you off without stopping in the valley 難道你不停止過在山谷
And leaving Ummu'l-Fadl in Mecca? 而離開Ummu'l -法德勒在麥加？
Out would come what she bought from the pedlar of bottles, 出會來買什麼，她從小販的瓶子，
Henna and hair dye. 指甲花和染髮劑。
What lies 'twixt ankle and elbow in motion 什麼是'特威克斯特踝關節和肘關節運動
When she tries to stand and does not. 當她試圖立場，沒有。 ^{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:其意義“什麼是'特威克斯特踝關節和肘關節運動”是由腳註中解釋譯者伊本伊斯哈格的希拉特拉蘇爾真主為：

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 ，他們將與她的腳踝，她和她的肘部傾斜。 Large and heavy buttocks were marks of female beauty among the old Arabs.大型和重型臀部是女性美的標誌在老阿拉伯人。 ^{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”.一個詩人的前伊斯蘭天表達了阿拉伯情緒的貞節和高潔的對聯，描述一個可愛的圖片阿拉伯女人：“如果我一眼看上去滿足了鄰近的少女，我投我的眼睛低，直到她把她的居留權在“。 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，它是在上述背景下提出的Ka'ab煽動本基地阿什拉夫這就是為什麼穆斯林情緒激動時，他們的婦女被退回，民情呼籲他的懲罰。

Punishable Treason 判處叛國

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.正如我們以前說過，Ka'ab的行動是對一個條款是，公約簽訂的麥地那穆斯林和猶太人的麥地那。 The relevant stipulation of this covenant is as follows:有關本公約的規定如下：

Loyalty is a protection against treachery.The freedmen of Thalaba are as themselves.忠誠是一種保護對 treachery.The自由民的薩拉巴為自己。 The close friends are as themselves.在親密的朋友為自己。 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.他們都不出來，要到戰爭節省的權限穆罕默德，但他永遠也不會阻止採取報復傷口。 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.他一個人沒有誰過關斬警告過關斬他自己和全家，除非它是一個誰也對不起他，因為神會接受的。 The Jews must bear their expenses and the Muslims their expenses.猶太人必須承擔其費用和穆斯林的生活開支。 Each must help the other against anyone who attacks the people of this document.每個人都必須對任何人，幫助其他人誰攻擊這個文件。 They must seek mutual advice and consultation, and loyalty is a protection against treachery.他們必須尋求共同的意見和磋商，忠誠是對背信棄義的保護。 A man is not liable for his ally's misdeeds.一個人不承擔責任為他的盟友的不良行為。 The wronged must be helped.必須幫助的委屈。 The Jews must pay with the believers so long as war lasts.猶太人必須支付的信徒只要戰爭持續。 Yathrib shall be a sanctuary for the people of this document.耶斯里卜應是為人民聖殿本文件。 A stranger under protection shall be as his host doing no harm and committing no crime.一個陌生人的保護下，應視為他的主人做任何傷害，犯任何罪行。 A woman shall only be given protection with the consent of her family.一個女人只能得到保護與她的家人同意。 If any dispute or controversy likely to cause trouble should arise it must be referred to God and to Muhammad the apostle of God.如果任何爭端或可能引起麻煩的爭議出現，必須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.什麼是上帝接受最接近虔誠和善良在這個文件。 Quraysh and their helpers shall not be given protection.和他們的助手的quraysh不得給予保護。

His acts were openly directed against the Commonwealth, of which he was a member.他的行為是公開針對英聯邦，其中他是一個成員。 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，顯然是Ka'ab本基地阿什拉夫的對抗對穆斯林社區是他自己的撤消，並不再受該公約是他侵犯。 Akram Diya' al-Umari remarks:阿克拉姆迪亞'基地烏馬里備註：

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.殺害伊本阿什拉夫可能被看作是一種行為的背叛，而是進一步思考就會發現，伊本阿什拉夫是條約締約國根據文件，其中猶太人巴努基地納迪爾和其他人犯下的。 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.通過詆毀先知，誰是國家元首，顯示出了他的同情和對敵人的穆斯林（感嘆他們的死亡，煽動他們對穆斯林），伊本阿什拉夫打破了該條約，宣布戰爭的穆斯林，他的血可流而不受懲罰。 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).至於他被欺騙和殺害那些他信任，這樣的行動在法律上是允許的（ja'iz）在案件的誰擁有宣戰的穆斯林，並進行了以命令的使者（見基地塔哈維，Mushkil基地主講人：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，並沒有責怪巴努基地納迪爾為伊本阿什拉夫的犯罪，它足以讓他殺死了他的背叛。 The Prophet, in fact, renewed his treaty with them (Banu al Nadir).先知，事實上，他的新條約與他們（巴努人納迪爾）。 ^{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，一些可能的對象 Ka'ab本基地阿什拉夫只是寫作“詩歌”作為形式的“言論自由”，因此沒有造成任何“傷害”任何人在他周圍。 Those who say this certainly do not understand the significance of the blasphemous poetry by Ka'ab bin Al-Ashraf.這些誰這樣說當然不明白其意義的褻瀆詩歌 Ka'ab本基地阿什拉夫。 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.阿拉伯詩歌可以是非常有影響力的，不能被認為在英語詩歌的條款或任何其他形式的詩歌在其他語言。 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.沒有人在世界上，也許，這種狂熱的崇拜表現為文學表達和這麼感動這個詞，口頭或書面的，因為阿拉伯人。 Hardly any language seems capable of exercising over the minds of its users such irresistible influence as Arabic.幾乎沒有任何語言似乎能夠行使其用戶心中不可抗拒的影響力，阿拉伯語等。 ^{8 8}

After noting Ka'ab bin Al-Ashraf's acts of incitement and false accusations towards Muslim women, Haykal says that本基地後指出Ka'ab -阿什拉夫的行為和不實指控煽動對穆斯林婦女，Haykal說，

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.讀者也許是意識到阿拉伯習俗和道德在這方面，可以欣賞穆斯林的焦慮對這種虛假的指控針對他們的婦女的榮譽。 ^{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.當然，讀者會同意我們的看法，“言論自由”當然不包括有權詆毀他人名譽，或煽動侵略一個合法的政府。 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.因此很顯然，今天的現代術語，Ka'ab本基地阿什拉夫將正式落案控以煽動危害國家和玷污謙遜的穆斯林婦女。

A Public Trial for War Criminals? 公開審判為戰犯？

Controversialists have stigmatized this execution as an “assassination”. Controversialists有這種執行誣衊為“暗殺”。 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.也因為穆斯林被送往秘密殺死每一個罪犯，在他們的偏見，先知（規劃），他們視而不見，對司法的判決，有必要迅速和秘密的執行。 There existed then no police court, no judicial tribunal, nor even a court-martial, to take cognisance of individual crimes.當時沒有警察存在法院，沒有司法法庭，甚至也不是一個軍事法庭，以個人犯罪認定。 In the absence of a State executioner, any individual might become the executioner of the law.在缺乏一個國家的劊子手，任何個人可能成為劊子手的法律。 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.這個人打破了他們的正式協議 - 這是不可能逮捕他在公眾場合或執行刑罰前，他們在公開部族，而不會造成不必要的流血，並引起了爭執血液和永恆的報復。 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.該國的緊急需要，無論應該做應該做迅速和無聲地要求這些人有傳訊和輿論譴責。

Conclusions 結論

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.很明顯，如殺害 Ka'ab本鋁阿什拉夫而言，它是作為一種威懾對所犯的罪行對公眾的利益或違反法律的頒布。 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.在考慮處罰的進行了處理，以伊斯蘭的敵人，我們決不能忘記，第一，他們的行動作出必要的政治條件的時間;第二，他們沒有一個人過度不可接受的這一慣例或習俗時間。

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).我們的翻譯取決於伊本伊斯哈格的希拉特拉蘇爾真主由A.紀堯姆， 穆罕默德的生命 （牛津大學出版社，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) [阿克拉姆迪亞人烏馬里，Madinan協會當時的先知 ，（國際伊斯蘭思想研究所，1991）[ back背面 ] ]
8. Philip K. Hitti,菲利普K ·希提， History 歷史 of the Arabs , 10th edition (Macmillan Press, 1970), p. 在阿拉伯人 ，第10版（麥克米倫出版社，1970），第 90 [ 90 [ back背面 ] ]
9. MH Haykal, The Life of Muhammad (North American Trust Publications, 1976), p.氫Haykal， 穆罕默德的生命 （北美信託刊物，1976年），第 244 [ 244 [ back背面 ] ]