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Biased Criticism 偏批評
European criticism seems to have lost its sense of justice in dealing with the Prophet(P).歐洲的批評，似乎已失去其意義的司法處理，先知（規劃）。 All the rates of that criticism seem to be subject to the one consideration that whatever is unfavourable and damaging to the Prophet's reputation must be accepted as true.所有這些批評率似乎是受一考慮，無論是不利的，並有損於先知的聲譽必須接受事實。 For example, Answering例如， 在回答 Islam 伊斯蘭教 , a website which is full of lies and deception follows in this tradition as per the methods of their satanic apostle from Tarsus by collecting ，一個網站上，充滿了謊言和欺騙是按照這個傳統，為他們的工作方法，從撒旦使徒通過收集塔爾蘇斯 a series 1系列 of so-called “assassination” orders.所謂的“暗殺”的命令。 Not the least attempt has been made on their part to consider them critically before baselessly condemning a man who is looked upon as a model of virtue and kindness by 1.4 billion Muslims around the world.不是至少已試圖對他們的一部分加以考慮審慎的男子面前毫無根據的指責誰是看作一種模式的美德和善良1.4億穆斯林在世界各地。
In this article, the cases of the alleged “assassinations” are five in all, and a sixth case is that of Banu Qurayzah, which has already been dealt with elsewhere.在這篇文章中，案件的所謂“暗殺”五個所有，第六個例子是巴努Qurayzah，它已經在其他地方得到處理。 The last charge is that of permitting a rape, a charge propagated by the atheist website最後收費是，允許一個強姦，收費網站傳播的無神論者 Faithfreedom International Faithfreedom國際 and false even on the face of it and unknown even to one such as Muir.和虛假甚至在面對它，甚至一個未知的，如繆爾。 A brief discussion of these cases is given below.簡要討論這些案件如下。
How Muslims Bore Abuses 孔如何穆斯林濫用
The first thing that strikes us here is that five out of the six alleged cases of “assassination” and “massacre” relate to Jews.罷工的第一件事情就是我們這裡有5個被指控的6例“暗殺”和“大屠殺”涉及到猶太人。 The Jews were “the people of the Book,” and ordinarily the dealings of Muslims with the people of the Book were much more lenient than their dealings with Arab idolaters.猶太人是“人民的書”和通常的交易與穆斯林人民書明顯比他們更寬鬆的交易與阿拉伯拜偶像。 How was it then that the people of the Book, people whose Prophets are frequently mentioned with the utmost respect in the Holy Qur'an – how was it that these very people were chosen for assassination and such crimes were not perpetrated against the Arab idolaters who had most relentlessly persecuted the Muslims for thirteen years at它是如何在那時，人們對圖書，人們經常提到的先知以最大的尊重古蘭經 - 什麼原因使這些非常人被選為暗殺和犯下的這些罪行沒有誰對阿拉伯拜偶像在最殘酷迫害的穆斯林在13年 Makkah麥加 , and had taken up the sword to deal a decisive blow at Madinah? ，並已採取了劍，處理一個決定性的打擊在麥地那？ Sir William Muir assert that all these persons were murdered for no offence other than that of composing verses “which annoyed the Mussalmans.” Poetry was not a special vocation of the Jews, and verses abusing Islam and the Muslims were produced in much greater abundance by idolatrous Arabs than by Jews.威廉爵士繆爾斷言，所有這些人被謀殺的罪行沒有其他比組成的詩句“的惹Mussalmans。”詩不是一個特殊職業的猶太人和濫用伊斯蘭教經文和穆斯林人產生更大的豐度偶像崇拜的阿拉伯人比猶太人。 In fact, it was the Arab, not the Jew, whose particular vocation was poetry, and satire and abusive poetry were used as weapons to discredit and defame Islam specially by the Arabs.事實上，這是阿拉伯人，而不是猶太人，他們的特殊使命是詩歌，詩歌和諷刺和虐待被用作武器，詆毀和誹謗伊斯蘭教的阿拉伯人特別。 Neither Muir nor the missionaries has taken the trouble of testing the reliability of the record on whose basis he has dared to condemn the most merciful and truest of men as cruel and treacherous.無論繆爾也不是傳教士採取了故障測試的可靠性記錄的基礎上，他敢於譴責最仁慈，最真誠的男士，殘忍和險惡。 If the writer had gone to the root of the question, he would have found that the Prophet and the Muslims bore patiently the severest abuses and the annoying verses of all their opponents, whether Jews or idolaters.如果作家都到了根本的問題，他會發現，先知和穆斯林孔耐心最嚴重的虐待和惱人的詩句其所有的對手，無論是猶太人或拜偶像。 Indeed, the Holy Qur'an had plainly enjoined on them that they should bear all abuses patiently, whether they came from idolaters or from Jews and Christians.事實上，古蘭經已經責成他們顯然，他們應該承擔所有侵犯耐心，無論他們來自拜偶像或猶太人和基督徒。 Here is a verse belonging to a period when the Muslims had already entered on a state of war with their opponents:這裡是一個詩屬於一個時期的穆斯林已進入一個國家的戰爭，他們的對手：
“And you will certainly hear from those who have been given the Book before you and from the idolaters much abuse. “你一定會聽到那些誰被賦予了書籍，然後再從拜偶像很多虐待。 And if you are patient and keep your duty, surely this is an affair of great resolution” (3:186)如果你有耐心，保持你的責任，當然這是一個偉大事件的決議“（3:186）
This verse occurs in a chapter which contains an account of the battle of Uhud, fought in the 3rd year of Hijrah, and could not therefore have been revealed earlier than that year, and this is just the period to which most of the alleged assassinations relate.這節經文發生在一章包含一個帳戶的武侯德山戰役，戰鬥在第三年Hijrah，也不能因此已發現早於這一年，這僅僅是時間已大部分被指控暗殺有關。 How was it possible for the Prophet and his follower's to go directly against the plain injunction of the Holy Qur'an?這怎麼可能的先知和他的追隨者的進入直接對平原禁制令古蘭經？ The Holy Prophet could not go against any Quranic injunction, and the Qur'an says plainly, and says it at a time when war was going on with both the polytheistic Arabs and the Jews, that Muslims shall have to hear such abuse, and they must not only bear the abuse patiently but should even guard against doing similar evil, to say nothing of murdering their abusers.聖先知不能違背任何古蘭經禁令，古蘭經說白了，並說這在當時的戰爭仍然在進行中都多神教阿拉伯人和猶太人，穆斯林應聽到這樣的虐待，他們不僅要承擔濫用耐心，但更應警惕做類似的罪惡，更不用說他們的謀殺者。 How could the Prophet in the face of such a plain injunction order the murder of those who abused him, and how could the Muslims carry out an order which was directly opposed to the Holy Qur'an?怎麼能先知在面對這樣一個普通的禁制令的謀殺那些誰虐待他，怎麼可能穆斯林進行的命令是直接反對古蘭經？ It was simply impossible, and if Ibn Hisham or Waqidi says that the Prophet(P) ordered the assassination of his abusers, it is Ibn Hisham or Waqidi — a frail authority after all — that must be rejected, and not the Qur'an, which is admittedly the most reliable source of information as to the doings of the Prophet.這是根本不可能的，如果伊本希沙姆或瓦基迪說，先知（規劃）下令暗殺他的濫用，這是伊本希沙姆或瓦基迪 - 一個體弱的權威 - 畢竟，必須被拒絕，而不是可蘭經，這是公認的最可靠的信息源，以該行為的先知。 The Qur'an had allowed fighting against an aggressive enemy, yet it refused to give sanction to the murder of any who abused the Prophet(P) and Islam; nay, it plainly required such abuse to be borne patiently.古蘭經曾允許對一個積極的敵人戰鬥，但它拒絕給予制裁的謀殺任何濫用誰先知（P）和伊斯蘭;不僅如此，它顯然需要承擔這種濫用耐心。 It is simply inconceivable that the Prophet(P) should order the murder of people for annoying poems and, at the same time and in the same breath, forbid that abuse should be met with otherwise than by patient endurance.這簡直不可思議，先知（規劃）應當責令殺害人民惱人的詩，並在同一時間，用同樣的口氣，禁止虐待，否則應該會碰到比忍耐。
Interdiction against Killing Women 對殺害婦女停職
Let us now take the cases individually.讓我們現在就個別個案。 The first case cited is that of Asma' of the tribe of Aus.第一個例子的是，阿斯瑪對部落的稱號。 She is said to have been a poetess who wrote some verses stating that the Prophet(P) was an upstart who had slain many of their chiefs, referring to the battle of Badr.據說她是一個女詩人是誰寫的一些詩句，說明了先知（P）為一暴發戶誰殺了許多他們的首領，指的是戰鬥的巴德爾。 It is stated that she was brutally murdered for this abuse by a Muslim named `Umair, and that the Prophet not only approved of this murder but also praised `Umair for the deed.據說，她被殘忍地殺害了這一個穆斯林濫用名為`Umair，而先知不僅批准了這起謀殺，但也稱讚`Umair的行為。 The authorities quoted are Waqidi, Ibn Hisham and Ibn Sa'd.當局均以瓦基迪，伊本希沙姆，伊本賽爾德。 That this is not a reliable record is shown not only by what has been stated above — that the Holy Qur'an never allowed the murder of an abuser — but also by clear directions repeatedly given by the Prophet(P) that no woman was to be killed even though she took part in actual war with the Muslims.這不是一個可靠的記錄不僅顯示了上述什麼 - 這古蘭經從未允許殺害一施虐者 - 但也多次給予明確的指示，先知（規劃），沒有女人是即使她被殺死在實際戰爭中參加了與穆斯林。 No less an authority than Bukhari has a chapter on the “Murder of Women during War” ( Kitab al-Jihad ) in which the following report from Ibn `Umar is recorded:同樣的權力比布哈里有一章關於“婦女與戰爭的謀殺案”（ 基塔基地聖戰組織 ），其中以下報告，由伊本歐麥爾`記錄：
“A woman was found killed in one of the battles fought by the Holy Prophet, so the Holy Prophet forbade the killing of women and children.” “一名女子被發現死亡一人奮戰的先知，所以先知禁止殺害婦女和兒童。”
If the Holy Prophet forbade the killing of women even when they were actually accompanying the enemy forces, how could he approve or applaud the killing of a woman for simply abusing or composing some annoying verses?如果先知禁止殺害婦女，即使他們實際上是伴隨著敵人的力量，他怎麼會批准或讚揚殺害一名女子的根本組成部分惱人的濫用或詩句？ Even the Companions of the Holy Prophet were so well aware of his strict orders against the killing of women that when Abul Huqaiq's wife interposed herself between them and Abul Huqaiq, they had to withhold their raised swords “because they remembered that the Holy Prophet had forbidden the killing of a woman”即使是同伴的先知都非常清楚他的嚴格命令反對殺害婦女，當阿布Huqaiq的妻子插話自己他們與阿布Huqaiq，他們不得不隱瞞自己提出的劍“，因為他們記得，聖先知已禁止殺害的女人“ 1 一 . 。 In the face of this clear testimony, none but a biased mind can accept as reliable a report which relates that the Holy Prophet had ordered and applauded the killing of a woman simply for the offence that she composed annoying verses.在面對這清楚地證明，沒有偏見的態度，而是一個可以接受可靠的一份報告認為，這些神聖的先知曾下令殺害和稱讚一個女人只為她的罪行，組成惱人的詩句。 This report is undoubtedly a forgery.這份報告無疑是偽造的。
The fact is thus established beyond the shadow of a doubt that the Holy Prophet gave a clear interdiction against the murder of women even in wars.事實是這樣確鑿無疑的陰影的神聖先知作了明確禁止對婦女的謀殺，即使在戰爭。 In this connection, a saying of the Holy Prophet has been quoted from the most reliable traditionist of Islam, the Imam Bukhari.在這方面，所謂的聖先知已被引用最可靠的傳統主義者從伊斯蘭教的伊瑪目布哈里。 The heading under which Bukhari quotes this saying is “Murder of Women during Wars,” thus showing that the interdiction against the murder of women was to be observed even in wars.的標題下，布哈里引述這句話是“謀殺的婦女與戰爭”，從而表明停職對婦女的謀殺是，即使在戰爭中被觀察。 Bukhari is not alone in reporting the incident and the interdiction; it is contained in all the books of the Sahih as-Sittah布哈里不單單是報告的事件和封鎖，這是包含在所有的書的詞句作為的，Sittah 2 2 with the exception of only one, and therefore its authenticity is beyond dispute.與只有一個例外，因此，其真實性是無可置疑的。 Moreover, their interdiction is accepted as a basic principle by later jurists.此外，他們截獲被接受為一項基本原則，後來的法學家。 Thus according to Malik and Auza'i, the killing of women and children is not allowed under any circumstances whatsoever, and according to Shafi'i and Kufis, a woman may be killed only when she is a combatant, while according to one authority, even when a woman is a combatant it is not lawful to kill her intentionally unless she is about to kill or attack a man with the intention of killing him.因此，根據馬利克和Auza'i，殺害婦女和兒童是不容許任何情況下都，並根據沙菲儀和Kufis，一個女人可能喪生只有當她是一個戰鬥員，而根據一位權威人士，甚至當一個女人是戰鬥員，是不合法的殺死她，除非她是故意要殺死或攻擊一名男子，意圖殺死他。 3 3 . 。
According to Malik and Auza'i, however, as already stated, a woman should not be killed under any condition, so much so that if a fighting force takes the shelter of women and children or takes shelter in a fort or a boat in which there are also women and children with them, it is not lawful to shoot at or set fire to the fort or the boat據馬利克和Auza'i，然而，如前所述，一個女人不應該在任何情況下被殺死，以至於如果一個戰鬥的隊伍，婦女和兒童住房或住房需要在一個堡壘或一條船，也有婦女和兒童與他們，這是不合法的射擊或縱火或船的堡壘 4 4 . 。 In the face of these facts it is simply unthinkable that the Prophet should have ordered the assassination of a woman, under peaceful conditions, for no other fault than singing certain annoying verses.在面對這些事實，是根本不可想像的先知應該下令暗殺了一名女子，在和平條件下，沒有其他故障比唱一些惱人的詩句。
Abu Afak 阿布阿費克
The next incident is that relating to the alleged assassination of Abu Afak, “an aged Jewish proselyte, whose offence was similar to that of Asma'.” We have no hesitation in calling this story as baseless a fabrication as that relating to the murder of Asma'.下一個事件是，有關指控暗殺阿布阿法克，“一歲的猶太人改變信仰，他們的罪行是類似的阿斯瑪'。”我們沒有猶豫，呼籲這毫無根據的捏造的故事，因為這涉及到謀殺阿斯瑪'。 Our reason for doing this is that the interdiction against the murder of women also included two other classes, viz., children and old men.我們這樣做的理由是，禁止對婦女的謀殺案還包括另外兩個類，即。，兒童和老人。 It is true that the saying of the Prophet as reported in the Bukhari mentions only women and children, and not aged persons, but there is a誠然，所謂的先知所報告的布哈里提到只有婦女和兒童，而不是老年人，但有一個 hadith聖訓 in Abu Dawud在艾布達烏德 5 5 reported by Anas, son of Malik, according to which the Holy Prophet said:阿納斯報導，馬利克的兒子，根據該先知說：
“Do not kill an aged person, nor a child, nor a minor, nor a woman.” “不要殺一歲的人，也不是一個孩子，也不是未成年人，也不是女人。”
That the Prophet expressly forbade the killing of old men appears also from the directions given by Abu Bakr, the first Caliph, to Yazid, son of Abu Sufyan, when he sent him in command of an army to Syria.這先知明確禁止殺害老年男性出現的方向也從給予艾布伯克爾，第一個哈里發，以耶齊德，兒子阿布蘇夫揚時，他派他在指揮一支軍隊前往敘利亞。 In the directions given to him the following relates to our subject:在他的指示給予下列涉及到我們的主題：
“Do not kill children, nor women, nor old men.” “不要殺害兒童，婦女也沒有，也不老男人。” 6 6
It is clear that Abu Bakr could give such directions only on the authority of the Holy Prophet.很顯然，阿布巴克爾可以作出這樣的指示只有在權威的神聖先知。 Hence there was an interdiction against the killing of old men as there was against the killing of women.因此，有一對殺害停職老年男性，因為是反對殺害婦女。 And it is impossible, we repeat, that the Holy Prophet should have given such clear injunctions and then himself ordered the killing of “an aged Jewish proselyte,” as Abu Afak is said to have been, and for no offence but that he composed some annoying verses.它是不可能的，我們重申，這神聖的先知應該作出這樣明確的禁令，然後親自下令殺害了“一歲的猶太人改變信仰，”阿布阿法克據說已經，並沒有違法，但他組成部分惱人的詩句。
Only Combatants Could Be Killed 只有戰鬥員可能被殺害
In fact, as the Hidayah has put it clearly, a person's life, unless he is a murderer, cannot be taken on any ground other than that he is a combatant: “And they should not kill a woman, nor a child, nor an aged person, nor one who does not take part in a war, nor a blind man, because what makes it lawful to take a man's life, according to us, is his being a combatant, and this is not true in their case”事實上，由於Hidayah已經講得很清楚，一個人的生活，除非他是一個殺人犯，不能採取任何理由以外，他是一個戰鬥：“他們不應該殺死一個女人，也不是孩子，也不是中年人士，也沒有一個誰不參加戰爭，也不是瞎子，因為什麼使它合法採取一個人的生活，根據我們的，就是他是一個戰鬥員，這是不是真的對他們來說“ 7 7 . 。 In fact, this conclusion, which is the basic principle of the Hanifite law, is based on the express words of the Holy Prophet himself.事實上，這個結論，這是基本原則的Hanifite法律，是基於文字表達自己的神聖先知。 As Abu Dawud reports on the authority of Rabah, son of Rabi`:由於艾布達烏德報告拉巴的權威，兒子拉比`：
“We were with the Prophet in a certain battle, and he saw the people gather together in one place. “我們的先知在某些戰鬥中，他看到人們聚集在一個地方。 So he sent a man to make an inquiry as to why the people had gathered together.於是，他派人去進行調查，以為什麼人聚集在一起。 The messenger came back and said, “There is a woman killed.” The Holy Prophet said, She was not fighting.使者回來說，“有一女子死亡。”神聖先知說，她不是戰鬥。 The reporter says that Khalid was leading at the time.記者說，哈立德是領導的時間。 So the Prophet sent a man to Khalid and asked him to tell Khalid that he should not kill a woman nor a hireling”.因此，先知派人去請他和哈立德告訴哈立德說，他不應該殺死一個女人也不是僱工“。 8 8 . 。
By remarking that “she was not fighting”, the Prophet(P) made it plain that even in battle only such persons could be killed as actually took part in fighting, and along with women he excepted hirelings, because they were only hired for other work and did not take part in actual fighting.由駁說：“她不是戰鬥”中，先知（規劃）已清楚表明，即使只有這些人在戰鬥中喪生，可實際上參加了戰鬥，和他一起婦女例外僱傭兵，因為他們只僱用其他工作並沒有參與實際戰鬥。 It is on this basis that the Hanifite law excepts, along with women, children and old men, all such persons as cannot take part in fighting.正是在這個基礎上Hanifite法律節選，以及婦女，兒童和老人，所有這些人如不能參加戰鬥。 And the conclusion is inevitable that according to the Prophet's own injunctions the killing of a person was not lawful unless he took part in fighting, and any report to the effect that a person was killed though he was not a combatant is either untrue or defective, even if it is met with in a reliable collection of traditions.而結論是不可避免的，根據先知自己的禁令殺害一個人是不合法，除非他參加了戰鬥，和任何報告，大意是一個人被打死，但他不是戰鬥人員要么是不真實的或有缺陷，即使是在會見一個可靠的收集傳統。 And as for biographies, they cannot be trusted at all in such matters, and the case of Ibn Sunainah's murder must be rejected as untrue.至於人物傳記，也不能在所有的信任等問題，案件伊本Sunainah的謀殺必須被拒絕不真實。 The statement that this murder was due to the Prophet(P) giving a general order for the slaughter of the Jews is sufficient to discredit this report, for not only would such an order be against the clear injunctions of the Qur'an, but also because if such an order were given it would not have resulted in the murder of a single Jew.聲明，這是因為謀殺了先知（規劃）給予通令為屠殺猶太人足以詆毀這個報告，不僅將這種命令是違反禁令的古蘭經清楚，但也因為如果這樣的順序為：給它不會導致謀殺的一個猶太人。
This concludes Part I of the series. 第一部分到此結束本系列。 Continue to 繼續 Part II 第二部分
- Fath al-Bari , ch. 法特基地巴里 ，通道。 Killing of Abul Huqaiq [阿布Huqaiq被害[ back背面 ] ]
- The six reliable collections of the Traditions of the Prophet(P) [這六個可靠收藏的傳統的先知（規劃）[ back背面 ] ]
- `Aun al-Ma'bud, Commentary on Abu Dawud , ch. `Aun基地Ma'bud， 述評艾布達烏德 ，通道。 Murder of Women [謀殺婦女地位[ back背面 ] ]
- Fath al-Bari , ch. Ahl al-dar-i yabitun [ 法特基地巴里 ，通道。 阿爾弗雷德基地達累斯薩拉姆我yabitun [ back背面 ] ]
- ch. Du'a al-Mushrikin [通道。Du'a基地Mushrikin [ back背面 ] ]
- Fath al-Qadir , vol. 法特基地卡迪爾 ，第一卷。 v, p.五，山口 202 [ 202 [ back背面 ] ]
- ibid., ch. Kaifiyyat al-Qital [同上。，通道。Kaifiyyat基地Qital [ back背面 ] ]
- ibid. , ch. Qatl al-Nisa' [ 同上。，通道。Qatl基地尼沙'[ back背面 ] ]
