在伊斯兰教的早期，穆斯林的品格正是在一件件事件之中塑造成形的。随着日子的推移和情势的变化，这种品格日渐成熟，展现出它独特的面貌。此外，这个穆斯林群体作为其成员品格的总和，也拥有自己独特的品质和价值观，使它有别于其他所有群体。有时，穆斯林群体所遭遇的困境会给其成员带来一场严峻的考验，将真与伪区分开来，也检验出每个人真正的品格与韧性。

In the early days of Islam, it was in the midst of events that the Muslim personality was moulded. With every new day and every new situation, this personality came closer to maturity, presenting its distinctive features. Furthermore this Muslim community, reflecting the total sum of its members’ personalities, also had its own unique qualities and values that distinguished it from all other communities. At times, the predicaments the Muslim community faced presented its members with an acid test that separated the true from the false and which also proved everyone’s true mettle.

《古兰经》的启示有的降于某次考验之前，有的降于其后，既叙述事件，也阐明其中的困难。这使人们在事件发展过程中所持的态度，以及这些态度和情感背后的意图与动机，得以清晰呈现。《古兰经》随即直接触动人心——人心在光明面前敞开，没有任何遮蔽。它恰好触及那个要害之处，从而确保人们做出正确的回应。这是一种持续不断的教化过程，借助一个接一个的事件与经历，日复一日地进行。

Qur’ānic revelations were given either before or after a particular test, describing events and throwing light on the difficulties involved. This brought into focus the attitudes taken as the event unfolded, and what intentions and motives were behind these attitudes and feelings. The Qur’ān then addressed people’s hearts as they lay open to the light, with no screen to cover them. It touched them at precisely the right spot so as to ensure the right response. This was a continuous educational exercise making use of events and experiences, one after the other, day after day.

穆斯林并非一次性地被赐予完整的《古兰经》，以便他们学习它、理解它的指示、遵守它的禁令并履行它的命令。

The Muslims were not given the Qur’ān in its totality in one go so that they could study it, understand its directives, observe its prohibitions and fulfil its commands.

相反，真主让他们经历了各种考验，因为祂完全清楚，人只有通过实际经验才能达到真正的成熟，而正是这种经验使教训深入人心、塑造品格。随后，《古兰经》向人们讲述已经发生之事的真相及其意义。因此，它只在人们经历了这种磨难之后才颁布其训示。

Instead, God put them to a variety of tests because He is fully aware that man does not attain full maturity except through practical experience and it is this that drives lessons home and moulds characters. The Qur’ān then tells people the truth about what has taken place and its significance. Thus, it issues its directives only when people have gone through the ordeal.

在先知（愿主赐福他并使他平安）在世的时期，穆斯林所经历的一切真是非同寻常。那是天与地直接相通的时代，这在事件和言语中都有所体现。穆斯林入睡时，知道真主在看着他、听着他，他的每一个行为、每一句话、每一个念头和意图，都可能被《古兰经》揭示出来并加以评论。同样，所有穆斯林都与他们的主有着直接的联系：遇到问题或困难时，他们期盼天门开启，降下能解除其困境的裁决。那是真主以其威严对某人说话的时代：“你做了、想了、宣布了或说了这样那样的事；或者你必须做这件事，应当避免那件事。”真主竟然直接对某一个特定的人说话，这实在令人无限敬畏，因为那个人以及所有生活在地上的人，乃至整个大地及其所包含的一切，在祂荣耀的国度里都不过是微不足道的一粒尘埃。我们即便很难去回想那个时期及其事件，也几乎无法想象它在实际中是怎样的。它确实超出了想象的范围。

The experiences the Muslims went through during the Prophet’s lifetime were truly remarkable. For it was a period of direct contact between heaven and earth, reflected in both events and words. When a Muslim went to bed he was aware that God watched and heard him, and that his every action, word, thought or intention could he exposed and commented upon by the Qur’ān. Similarly, all Muslims felt a direct contact with their Lord: if they faced a problem or a hardship, they hoped that the gates of heaven would open with a ruling that removed their difficulties. It was a period when God, in His majesty, said to one or the other: ‘You have done, intended, declared or said this and that; or you must do this or should refrain from that.’ It is infinitely awesome that God should address Himself to a particular person when that person and all who live on earth, and indeed the whole earth with all that it contains, do not represent more than a tiny particle in His glorious kingdom. Hard as we may find it to reflect on that period and its events we can hardly imagine how it was in practice. This is indeed beyond imagination.

本段分析的是穆斯林共同体历史上的重大事件之一,实际上也是其所经受的最严峻的考验之一。这一事件是联军对麦地那发动的进攻,发生在先知迁徙后的第四或第五年。1 通过细读本段,观察它如何描述这些事件、如何对其加以评论,突出某些场景,揭示某些穆斯林所经历的想法与情感,我们便能理解真主如何借助这些事件本身以及《古兰经》塑造了穆斯林共同体的品格。为此,我们将在简要叙述传记和历史书籍中所记载的事件之后,再解释《古兰经》的经文。这将表明,真主叙述历史事件的方式与人所作的记述之间存在着巨大的差别。

The present passage analyses one of the great events in the history of the Muslim community, indeed, one of its hardest tests. The event was the attack launched by confederate forces on Madinah, which took place in the fourth or fifth year of the Prophet’s migration. 1 A thorough reading of this passage and the way it portrays the events and comments on them, highlighting certain scenes and bringing out certain thoughts and feelings experienced by some Muslims, will enable us to understand how God shaped the personality of the Muslim community through both the events themselves and the Qur’ān. In order to understand this we will explain the Qur’ānic text after we have briefly related the events as given in books on the Prophet’s life and history. This will demonstrate the great difference between how God relates historical events and the narrative man gives of them.

穆罕默德·伊本·伊斯哈格传述说："壕沟之役的事端始于一些犹太人的活动。其中有阿勒-纳迪尔部落的萨拉姆·伊本·阿比·胡盖格·伊本·阿赫塔卜、基纳纳·伊本·阿比·胡盖格，以及来自瓦伊勒的胡瓦阿·伊本·盖斯和阿布·阿玛尔，还有两个犹太部落中的其他人，他们前往麦加，与古莱氏人交谈。正是这些犹太人努力促成了反对安拉的使者的联盟。他们见到古莱氏的长老后，邀请他们与自己一同对抗先知ﷺ。他们对古莱氏人说：'我们将与你们联手，直到把他和他的追随者全部消灭。'古莱氏人向他们提出这样的问题：'你们犹太人是信奉第一部天启经典的人，你们也知道我们与穆罕默德ﷺ的分歧所在：我们的宗教和他的宗教，哪一个更好？'那些犹太长老回答说：'你们的宗教比他的好，你们比他更接近真理。'正是针对这些人，主在《古兰经》中降示了经文："

Muĥammad ibn Isĥāq relates: “The beginning of events leading to the Encounter of the Moat started when a number of Jews, including Sallām ibn Abī Ĥuqayq ibn Akhţab and Kinānah ibn Abī al-Ĥuqayq, all of the al-Nađīr tribe, and Ĥūwathah ibn Qays and Abū `Ammār of Wā’il, as well as others of both Jewish tribes travelled to Makkah and spoke with the Quraysh. It was these Jews who worked hard to forge the alliance against God’s Messenger. When they met the Quraysh elders they called on them to join them in fighting the Prophet. They said to them: ‘We will join forces with you until we have exterminated him and his followers.’ The Quraysh put the following question to them: ‘You, the Jews, are the people who follow the first divine book, and you know the issues over which we differ with Muĥammad: which is better, our religion or his?’ Those Jewish elders answered: ‘Your religion is better than his, and you are closer to the truth than him.’ It is concerning these people that God revealed in the Qur’ān:

你没有看到那些曾被赐予天启经典的人吗?他们信奉邪说与迷信,并对不信道者说,他们比信道者更遵循正道。这些人是真主所弃绝的;凡被真主弃绝的人,你绝不会为他找到任何援助者。难道他们在主的国权中有份吗?如果有,他们连一个枣核凹纹那么大的东西也不会给别人。难道他们因真主以恩惠赐予别人的东西而嫉妒别人吗?我确已赐予易卜拉欣的后裔经典与智慧,并赐予他们伟大的国权。

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill) the groove of a date- stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

他们中有人信他，有人背弃他。火狱足以作为惩罚。（4:51-55）

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (4: 51-55)

古莱什人对这个回答非常满意，并表示愿意与犹太人联手，共同对抗先知ﷺ。

The Quraysh were very happy with this answer and expressed a readiness to join the Jews in battle against the Prophet.

然后，这支犹太使团前往会见另一个重要的阿拉伯部落——安塔法尼部落的首领，劝说他们与先知作战，并向他们保证，他们将与古莱什人一同参战。安塔法尼人同意了，于是各方集结兵力。古莱什人由阿布·苏富扬·伊本·哈尔卜率领；而安塔法尼人则由法扎拉部落的欧耶奈·伊本·希斯努、穆赖familyy部落的哈里斯·伊本·欧夫，以及阿什贾部落的米斯阿尔·伊本·鲁凯拉赫率领。

在这一章中，在叙述这些事件、对其加以评论以及向穆斯林群体发出指示时，该章既不提及人名，也不指明职位；而是描述各类人物与品性模式。它给出的细节很少，却突出了恒常的价值与结果。它关注的是事件结束、当事人离去之后仍然留存的要素。如此，它的侧重便在于为后世及不同的群体提供教训。《古兰经》经文还将事件与真主的意志联系起来，这一意志既支配事件本身，也支配参与其中的人。经文展示了真主的意志如何温和而顺畅地运行，以实现祂所意欲的结局。此外，该章在故事的每个阶段之后都会停顿，或给出指示，或加以评论，提醒听众牢记根本的真理。

In its reporting of the events and its comments on them and the directives it gives to the Muslim community, the sūrah neither mentions people by name nor specifies positions; rather it describes types of people and patterns of character. It gives few details but highlights constant values and consequences. It focuses on the elements that remain after the events are over and their actors have departed. In this way, its focus serves to draw lessons for future generations and different communities. The Qur’ānic text also relates events to God’s will that controls both the event and those who participate in it. It shows how God’s will operates gently and smoothly to bring about the end He wants. The sūrah also pauses after each stage in the story to give a directive or to make comments reminding the listeners of the essential truth.

尽管这一章节是向当时亲历其事的人讲述这段故事，它不仅仅是向他们提供更多信息，还揭示了他们并不知晓的某些方面。通过这种方式，它揭示了人们内心的思想、情感、意图，以及隐藏在他们心底的东西。

Although the sūrah relates the story to the people who took part in it in the first place, it does not only give them more information about it, but also lays before them certain aspects which they were unaware of. In this way, it brings to light people’s inner thoughts, feelings, intentions and what was hidden within their hearts.

此外，这些描绘的意象所具有的精妙文风、生动感与新鲜感，也同样值得称道。

Added to all this is the fine style, vividness and freshness of the images drawn.

此外，该章以尖锐的讥讽描绘了伪信者的怯懦，也刻画了他们扭曲的本性。这与其中所勾勒的、极具感染力的信仰图景，以及它赋予信士的品格形成鲜明对照。

Furthermore, the sūrah paints the hypocrites’ cowardice with acid derision as also describes their twisted nature. This contrasts with the profoundly inspiring picture of faith that is drawn and the qualities it imparts to believers.

《古兰经》的经文并不只是给亲历那些事件的人看的，它是一部行动指南，适用于每一个环境和每一个世代。每当穆斯林遇到与早期穆斯林群体相似的处境，以及在未来的任何时候，它都是他们的指引。它旨在赋予他们与先知的同伴们所具有的同样的坚定意志和进取动力。

The Qur’ānic text is a manual for action, not only by those who witnessed the event but also in every environment and generation. It is a guide for Muslims whenever they face circumstances similar to those faced by the first Muslim community and at any time in the future. It aims to give them the same determination and motivation as the Prophet’s Companions possessed.

除非人们面临与第一代穆斯林群体所遭遇的相似境遇，否则没有人能够真正充分理解古兰经的经文。正是在这样的境遇中，经文才会充分显露其含义，心灵也才会敞开，深入领会其中的意义。当这种情况发生时，经文便不再只是文字和句子，而成为一种力量与能量的源泉。经文所描述的事件仿佛重新鲜活起来，激励人心，催人奋发，既推动现实中的行动，也触动人内心的深处。

该章节在论述与联军对峙之事时，先提醒信士们真主所赐的恩惠：祂击退了那些意图将他们灭绝的军队。段落中的第一节经文概括了这一事件的性质、起因与结局，然后才给出细节，阐明各方的态度。如此，真主的恩惠得以凸显，使穆斯林始终铭记于心。这也表明，真主命令信士遵从祂的启示，倚靠祂，不屈服于不信道者或伪信者；同时，正是祂保护那些宣扬祂的使命与人类生活准则的人，使其免受侵害："信道的人们啊！当大军来攻你们的时候，你们应当记念真主赐给你们的恩惠。我派遣狂风和你们看不见的军队攻击他们，真主是洞察你们所作所为的。"（第9节）

The sūrah begins its discussion of the encounter with the confederate forces by reminding the believers of God’s favours when He repelled the armies that were intent on exterminating them. The first verse in the passage sums up the nature of the event, its beginning and end, before giving any details or explaining any attitudes. Thus, God’s favour is brought into focus so that the Muslims will always remember it. It also makes it clear that as God commands the believers to follow His revelations, place their trust in Him and not yield to the unbelievers or the hypocrites, it is also He who protects those advocating His message and code for human life against aggression: “Believers! Remember the blessings God bestowed on you when hosts came down upon you. We let loose against them a windstorm and hosts that you could not see. Yet God sees all that you do.” (Verse 9)

在这段简短的开篇经文中，我们看到了这场战役的开始与结束的图景，以及共同促成其结果的决定性因素：敌军的到来；真主降下强风和其他肉眼看不见的军队，来帮助信士；以及真主的襄助，这种襄助取决于他们的态度与行动，因为真主完全知晓他们所做的一切。

In this short opening verse we have a picture of the beginning and end of the battle, along with the decisive factors that combine to produce its result: the arrival of the enemy forces; God’s sending strong winds and other troops unseen by the believers; and His support which is dependent on their attitude and action as God is fully aware of all that they do.

接着，这章经文详细描述了当时的情况：

The sūrah then gives details of the situation:

他们从你们的上方和下方向你们袭来，那时你们的眼睛惊惶转动，你们的心胆提到了喉咙，你们对真主产生了各种猜测。那是信士们受到严峻考验、遭到剧烈震撼的时刻。伪信者和心怀疾病的人说：“真主和使者向我们许诺的，不过是虚妄。”他们中有人说：“雅特里布的居民啊！你们在这里抵挡不住，所以回去吧！”他们中有一伙人向先知请求准许他们离去，说：“我们的房屋暴露在外。”其实房屋并没有暴露，他们只是想逃跑。（第10-13节）

They came upon you from above and from below you. Your eyes rolled [with fear] and your hearts leapt up to your throats, and confessed thoughts about God passed through your minds. That was a situation when the believers were sorely tested and severely shaken. The hypocrites and the sick at heart said: ‘God and His Messenger promised us nothing but delusions.’ Some of them said: ‘People of Yathrib! You cannot withstand [the attack] here, so go back.’ And a group of them asked the Prophet’s permission to leave, saying: ‘Our houses are exposed,’ while they were not exposed. They only wanted to run away. (Verses 10-13)

这些经文描绘出整个麦地那陷入极大的恐慌与困苦之中的景象：古莱什的多神教徒与盖托方的人结盟，又与古莱宰的犹太人一同，从四面八方逼近而来。这种恐慌与困苦影响了所有人，但人们的反应与应对各不相同。不言而喻，人们对真主的想法、他们的行为，以及对起因与结果的判断，也大相径庭。因此，这场考验极为艰难，信士与伪信者之间的区分也由此变得决定性。

本章节在此稍作停顿,为那些伪信者描绘一幅心理图景:他们的信仰是多么空洞,只要有一丁点理由,他们就随时准备背弃阵线。他们甚至不愿掩饰自己的软弱:"即使城池从四面被攻破,他们被要求叛教,他们也会毫不迟疑地照做。"(第14节)前文所描述的态度,是他们在敌人还在麦地那城外、无法攻入城内时所采取的态度。无论处境多么艰难、压力多么沉重,潜在的危险总是远比真实的危险来得轻微。假如他们最坏的担忧成真,麦地那从四面被攻破,而他们被要求放弃伊斯兰,他们会几乎不加犹豫地照做;或者即便有人迟疑片刻,也会很快重新回到不信之中。总而言之,他们所宣称的信仰缺乏坚实的根基,而他们的怯懦又使他们无力抵抗。

The sūrah pauses a little here in order to draw a mental picture for those hypocrites as to how hollow their faith was and how they were always ready to break ranks, even for the slightest reason. They would not even try to cover their weaknesses: “Had their city been stormed from all sides, and had they been asked to renounce their faith they would have done so without much delay.” (Verse 14) The attitude described in the previous verses was the one they adopted when the enemy were still outside Madinah, unable to storm it. No matter how hard and stressful a situation is, a potential danger is far less than a real one. Should their worst fears come true and Madinah be stormed from all sides, and should they be asked to renounce Islam, they would do so with little hesitation, or a few would hesitate for a while before then reverting to disbelief. In essence, their claimed faith lacked firm roots while their cowardice made them unable to resist.

因此，《古兰经》揭露了他们的真相，使他们赤裸地站在镜子前，看清自己的本来面目。随后，它谴责他们违背了此前向真主明确立下的誓约。然而，他们对自己的承诺和誓言漠不关心："他们以前曾对真主立誓，决不退却逃跑。对真主所立的誓约，必定要被追问。"（第15节）

Thus the Qur’ān exposed their reality and put them naked before the mirror to see themselves as they truly were. It then accused them of breaking their clear pledges which they had earlier given to none other than God. Yet they were heedless of their promises and pledges: “They had previously vowed before God that they would never turn their backs in flight. A vow made to God must surely be answered for.” (Verse 15)

伊本·希沙姆记载：“这里指的是哈里萨（Ĥārithah）部族，他们与赛莱迈（Salamah）部族一起，在乌侯德之战前曾打算离开穆斯林的营地。”

Ibn Hishām reports: “This is a reference to the Ĥārithah clan who, together with the Salamah clan, were about to desert the Muslim camp before the Battle of Uĥud.

他们随后在真主面前发誓,绝不再这样做。因此,这一章提醒他们先前所作的承诺。

They subsequently vowed before God they would never do so again. Therefore, the sūrah reminds them of their earlier undertaking.

在乌侯德之役中，真主使他们免遭背弃所带来的后果，并保佑了他们。

At Uĥud, God saved them and spared them from the consequences of desertion.

这是早期圣战实践教训中的一个例子。如今,随着时间的推移,经验日益丰富,他们不得不直面现实。

This was one example of the practical lessons of the early days of Jihād. Now, with the lapse of time ensuring greater experience, they had to be put face to face against their reality.

该章随后明确指出，真主知道那些不仅在圣战时留守不前，还劝阻他人参战者的内心念头。它十分真实地描绘了这些人的心态，同时也让人对各个群体中都会遇到的此类人感到发笑和鄙夷。这幅画像刻画了一种怯懦：困难临头时惊慌失措、恐惧万分；境况顺遂时傲慢自负、目中无人；对一切善事心怀嫉妒、不愿参与任何有益之事；而当危险从远方逼近时，则陷入彻底的恐慌与歇斯底里。《古兰经》以一些妙不可言的细节绘出这幅图景，这些细节既无可替代，也无法被取代：

The sūrah then clearly states that God knows the inner thoughts of those who not only stay behind at times of Jihād, but who also try to dissuade others from joining the battle. It draws a very truthful picture of their mentality, yet it provokes laughter and derision at such people who are encountered in all communities. It is a picture of cowardice composed of lines of fright and panic in times of hardship, arrogance and presumptuousness in times of ease, a begrudging nature of every good thing, a reluctance to participate in anything good, yet a state of utter terror and hysteria when danger looms from afar. The Qur’ān paints this picture with some fascinating touches that can neither be substituted nor replaced:

真主确实知道你们中那些阻挠他人的人，也知道那些对同伴说“来与我们一起吧”的人，他们自己却几乎不参加战斗，对你们吝于相助。然而，当危险降临时，你会看见他们望着你，眼珠转动，仿佛被死亡的阴影笼罩。

God is indeed aware of those of you who hold others back; and those who say to their brethren: ‘Come and join us,’ while they themselves hardly ever take part in the fighting, begrudging you all help. But then, when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.

然而,当危险过去之后,他们会以尖刻的言辞攻击你们[信士],嫉妒你们所拥有的一切美善。这些人从未体验过信仰。真主将使他们的善功化为乌有。这对真主而言极其容易。他们以为联军还没有撤走。若联军再次来袭,他们会希望自己身处沙漠,与贝都因人在一起,向人打听你们的消息。即便他们与你们同在,也只会在战斗中出一点微不足道的力量。(第18-20节)

Yet when the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good. Such people have not experienced faith. God will bring their deeds to nothing. That is all too easy for God. They think that the Confederates have not withdrawn. Should the Confederates return, they would wish they were in the desert, among the Bedouins, asking for news about you. Even if they were with you, they would take but little part in the fighting. (Verses 18-20)

这些经文开头便指出，真主完全知晓那些试图通过劝说他人留在后方来削弱穆斯林群体的人。他们自己几乎从不参加战斗。他们的态度为真主所熟知，他们的阴谋也已被揭露。随后，这支神奇的画笔开始勾勒出这类人的主要特征。他们“吝啬于帮助你们”。他们对穆斯林极为吝啬，不愿以出力、出钱，甚至以同情和情感相助。然而，“当危险临近时，你会看到他们望着你，眼珠乱转，仿佛被死亡的阴影笼罩。”（第19节）这是一幅生动逼真的怯懦者image，令人既觉可笑，又看到他们因恐惧而浑身颤抖。更糟的是，当危险过去、安全得到保障时，他们投下的阴影更加可憎：“但危险过去之后，他们会用尖刻的言辞攻击你们[信士]。”（第19节）他们从洞穴中钻出来，满怀虚假的骄傲，毫无羞愧地夸耀自己的勇敢、决心和不懈努力等等。不仅如此，他们还“吝啬于你们的一切善举”。（第19节）尽管他们大言不惭，却不愿付出任何努力或捐献，以协助行善之事。

These verses begin with the statement that God is fully aware of those who try to weaken the Muslim community by persuading others to stay behind. They themselves hardly, if ever, take part in any battle. Their attitude is well known to Him, and their scheming is exposed. The miraculous brush then begins to delineate the main lines that depict this type of people. They ‘begrudge you all help.’ They are very tight against the Muslims, unwilling to help them with effort or money, or even with sympathy and feeling. Yet “when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.” (Verse 19) This is a true-to-life, vibrant image of a cowardly people, yet it fills us with laughter when we look at their limbs shaking with fear. Worse still is the shadow they cast when the danger is over and security is assured: “Yet when the danger has passed, they will assail you [believers] with sharp tongues.” (Verse 19) They come out of their holes, swelling with false pride, unashamedly making all sorts of claims about their bravery, determination, unwavering effort, etc. Not only so, but they “begrudge you all that is good.” (Verse 19) Despite all their wild claims, they are unwilling to make any effort or donation in order to help with good works.

这样严峻考验的时刻，并没有让所有人都表现得如此丑陋。事实上，还有另一番截然不同的景象，在这一片黑暗之中闪耀着光芒：有人在困苦中依然坚定不移，信靠真主，接受祂的安排，相信祂的帮助必将降临，即使在所有恐惧与混乱之中也保持镇定。《古兰经》开始描绘这幅美好的图景，引用了先知ﷺ所树立的榜样："在真主的使者身上，你们有一个好榜样，适用于每一个期望真主和末日、并时常记念真主的人。"（第21节）

Such severely testing times did not make all people look about in such an ugly way. Indeed, there was a totally different scenario going on, one casting light within all this darkness, one that remained stable despite the hardship, one that trusted to God, accepted His will, was reassured that His help would be forthcoming, and one that remained unshaken despite all the fear and confusion. The Qur’ān begins drawing this delightful image by citing the example given by the Prophet: “In God’s Messenger you have a good model for everyone who looks with hope to God and the Last Day, and always remembers God.” (Verse 21)

在一切忧虑、压力与恐惧之中，先知ﷺ为穆斯林提供了庇护：他是他们希望、信心与安慰的源泉。研究先知ﷺ在这一时期所发生事件中的态度，对于今天的穆斯林社群领袖和复兴组织而言是必要的，使他们能够规划未来的道路。

In the midst of all the worry, stress and fear, the Prophet provided shelter for the Muslims: he was the source of their hope, confidence and reassurance. Studying his attitude during the unfolding events of this period is necessary for leaders of Muslim communities and revivalist organizations today so that they can chart the way ahead.

他的态度为那些希望在审判日蒙受真主喜悦的人，以及那些时常记念真主的人，提供了很好的榜样。也许我们应当以例证的方式，考察他态度的某些方面，不过在本篇注释中，我们无法展开详细讨论。

His attitude provides a good example for those who hope to earn God’s pleasure on the Day of Judgement, and for those who always remember God. We should perhaps look at some aspects of his attitude, by way of example, though we cannot discuss this at any great length in this commentary.

先知ﷺ与穆斯林一同出去挖掘壕沟，使用斧头、搬运泥土，并用篮子装运尘土。他的圣门弟子们在劳作时，即兴编出一些韵语来唱，这些韵语取材于眼前发生的事情。先知ﷺ会在每行诗的末尾重复他们的押韵词。例如，他的一位圣门弟子名叫Ju`ayl，但先知ﷺ不喜欢这个名字，因为它的意思是“一只小屎壳郎”，于是他把这人改名为`Amr。周围的人便就此事编了一段押韵的对句，赞美给人取更好的名字。先知ﷺ与他们一同重复了那两个押韵词。我们可以想象先知ﷺ的参与给他们带来的氛围，以及这种氛围如何能让他们充满安心与热情。

The Prophet went out to work with the Muslims in digging the moat, using the axe and removing the earth and carrying the dust in a basket. As his Companions worked, they sang some rhymes, which they composed on the spot, deriving the same from whatever was taking place. The Prophet repeated their rhyming words at the end of the lines. For example, one of his Companions was called Ju`ayl, but the Prophet did not like his name as it meant ‘a small dung beetle’, so he renamed him `Amr. So the people around composed a rhyming couplet about this very thing of giving a man a better name. The Prophet repeated with them the two rhyming words. We can imagine the atmosphere the Prophet’s participation gave them and how it could fill them with reassurance and enthusiasm.

该章随后描绘了信仰坚定的信士们面对真实危险的景象。这危险之大，足以让即便是信士的心也为之颤动。然而，信士们将这颤动转化为了给予他们希望与安慰的力量："当信士们看到联军时，他们说：'这正是真主与祂的使者所应许我们的！真主与祂的使者所言不虚。'这只会增强他们的信仰与对真主的顺从。"（第22节）

The sūrah then depicts an image of firm faith and believers confronting real danger, one which is great enough to make even believers’ hearts tremble. Yet the believers transform this trembling into something that gives them hope and reassurance: “When the believers saw the Confederate forces they said: ‘This is what God and His Messenger have promised us! Truly spoke God and His Messenger.’ This only served to strengthen their faith and their submission to God.” (Verse 22)

当时穆斯林所面临的境况如此严峻、令人倍感压力，以至于真主亲自对其作了描述："那时，信士们遭受了考验，并受到了猛烈的震撼。"（第11节）他们只是普通人，而人的能力是有限的。真主不会让他们承担超出其所能承受的负担。

The situation the Muslims faced on this occasion was so testing and stressful that it is described as such by none other than God: “That was a situation when the believers were sorely tested and severely shaken.” (Verse 11) They were ordinary people, and people have limited ability. God does not charge them with more than they can hear.

尽管他们确信真主终将给予支持，也得到了先知所传的喜讯——先知超越了他们当下的困境，告诉他们伊斯兰教不久便将扩展到哪里，传播到也门和叙利亚，甚至更远的东方和西方——然而危险就在眼前，给他们带来的压力几乎超出了承受的极限。ﷺ

Despite being assured of God’s eventual support and the good news the Prophet gave them, going beyond their immediate problems to tell them of where Islam would soon expand to, spreading into Yemen and Syria and even further east and west, danger was staring them in the eye, giving them almost too much stress to cope with.

Ḥudhayfah的故事或许是最能准确反映穆斯林心境的一个。

Ĥudhayfah’s story is perhaps the most accurate in relaying how the Muslims felt.

先知感受到了这种恐惧与忧虑。因此,当他想要有人承担某项任务时,便明确说明了其报酬。他说:"谁愿意去探察我们敌人的动向并返回?我将向真主祈求,使任何愿意担此任务的人成为我在天堂中的同伴。"尽管有这样确定的承诺——安全返回,并确保在天堂中获得崇高的地位——仍然没有人自愿前往。当先知点名叫到胡宰法时,他说:"那时我别无选择,只得前去。"这种情形只可能发生在极度紧迫和艰难的处境之中。

The Prophet sensed this fear and apprehension. Therefore, when he wanted an assignment to be taken up, he made its reward clear. He said: ‘Who is willing to go and find out what our enemies are doing and return. I shall pray to God to make any volunteer for this mission my Companion in Heaven.’ Yet despite this certain promise of returning safely and being assured of a high place in heaven, there were still no volunteers. When the Prophet called Ĥudhayfah by name, he said: ‘I then had no choice but to go.’ This could not have happened except in a situation of extreme stress and hardship.

然而，在那些翻白眼、心惊胆战的景象之中，也存在着一种与真主牢不可破的联系，一种对神圣律法的坚定觉知，以及一种不可动摇的信念：这些律法不会改变，一旦启动，其结果必定会出现。因此，穆斯林认为，他们所遭受的严峻考验预示着胜利的到来，因为他们知道自己始终忠于所托付的使命：“你们以为自己将进入乐园，而你们尚未遭受像在你们之前那些[信士]所遭受的考验吗？他们遭遇了苦难与逆境，震撼之大，以至于使者和与他同在的信士们都喊道：‘真主的援助何时才到？’要知道，真主的援助确已临近。”（2:214）他们觉得自己也曾遭受极大的震撼。因此，真主的援助必定近在眼前。

这不仅仅是古莱什人和加图凡人遭受了惨重的失败。

It was not only the Quraysh and the Ghaţafān that suffered a miserable defeat.

他们的盟友古赖宰扎部落的犹太人也遭遇了同样的结局："他把曾经援助他们的有经人从他们的堡垒中赶了下来，并使恐惧充塞于他们的心中。你们杀了其中一部分人，俘虏了另一部分人。他又把他们的土地、房屋和财产赐给了你们，还有你们从未踏足过的土地。真主对万事万物都有能力。"（第26-27节）然而，在讨论这些经文之前，我们需要先阐明麦地那的犹太人对伊斯兰所采取的态度。

Their allies, the Jews of Qurayżah also shared the same outcome: “He brought down from their strongholds those of the people of earlier revelations who aided them, casting terror in their hearts: some you slew, and some you took captive. And He passed on to you their land, their houses and their goods, as well as a land on which you had never yet set foot. God has power over all things.” (Verses 26-27) However, before we discuss these verses we need to throw some light on the attitude the Jews in Madinah adopted towards Islam.

当伊斯兰教传入麦地那时，当地的犹太人与之保持和睦关系的时间仅有很短一段。先知ﷺ抵达麦地那后不久，便与他们签订了一份条约，双方互负义务，共同抵御外敌；条约还明确规定，犹太人绝不得违背承诺，不得援助任何敌人，也不得对穆斯林采取任何敌对行动。

When Islam arrived in Madinah, the Jews there maintained peaceful relations with it for only a short period. Shortly after his arrival in Madinah, the Prophet signed a treaty with them with mutual obligations of support against outside enemies and clear conditions that they would never be in breach of their commitments, or aid any enemy, or take any hostile action against the Muslims.

然而，犹太人很快就感到伊斯兰教对他们作为神圣信仰追随者的传统地位构成了威胁。事实上，他们因这一事实而在麦地那人中享有很高的尊重。此外，他们感到伊斯兰教在先知ﷺ的领导下在麦地那建立的新社会制度，也对他们的地位构成了威胁。此前，他们非常巧妙地利用麦地那两大阿拉伯部落奥斯（Aws）和哈兹拉季（Khazraj）之间的冲突，以确保自己占据上风。先知ﷺ将这两个部落联合在一个新的社会制度之中，从而剥夺了犹太人挑拨两者之间不和的机会。

The Jews, however, soon felt that Islam represented a threat to their traditional position as followers of the divine faith. Indeed they enjoyed much respect by the people of Madinah on account of this fact. Moreover, they felt that the new social system Islam established in Madinah under the leadership of the Prophet also constituted a threat to their position. Previously, they had very cleverly exploited the conflict between the two main Arab tribes in Madinah, the Aws and the Khazraj, to ensure that they themselves had the upper hand. The Prophet united the two tribes in a new social system which deprived the Jews of the chance to sew discord between them.

或许压垮他们的最后一根稻草，是他们视为领袖和首席学者的拉比阿卜杜拉·本·赛拉姆（`Abdullāh ibn Sallām）连同其全体家人皈依了伊斯兰教。然而，他担心如果公开宣布自己皈依伊斯兰教，犹太人可能会对他进行诬告。

Perhaps the last straw that broke the camel’s back for them was that the rabbi they considered to be their master and leading scholar, `Abdullāh ibn Sallām, converted to Islam with all his family members. However, he feared that should he announce his conversion to Islam in public, the Jews might level false accusations against him.

这样，只剩下古莱宰扎人，即麦地那第三大犹太部落。正如我们现在所知，他们同样与联军站在一边对抗穆斯林，而这是在纳迪尔部落首领，尤其是胡耶伊·伊本·阿赫塔卜的煽动之下发生的。古莱宰扎人违背与先知ﷺ所订的盟约，行此背叛，对穆斯林而言，这比他们所面对的外部联军攻击要严峻得多的考验。

This left only the Qurayżah, the third major Jewish tribe in Madinah. As we now know, they too had sided with the confederate tribes against the Muslims, this at the instigation of the al-Nađīr chiefs, particularly Ĥuyay ibn Akhţab. This treachery by the Qurayżah, in violation of their treaty with the Prophet, was a much harder test for the Muslims than the external attack they faced from the confederates.

为了确切了解这一新形势，先知派出四位圣门弟子——奥斯族的首领萨阿德·伊本·穆阿兹、哈兹拉季族的首领萨阿德·伊本·欧巴大、阿卜杜拉·伊本·勒瓦哈和胡瓦特·伊本·朱拜尔——前往古莱宰鲁人处，查明他们的立场，并嘱咐道：“如果你们确认我们所得到的情报属实，就给我一个我能理解的暗示。尽量不要影响穆斯林的士气。”ﷺ

To be absolutely sure of this new situation, the Prophet sent four of his Companions — Sa`d ibn Mu`ādh, the chief of the Aws, Sa`d ibn `Ubādah, the chief of the Khazraj, `Abdullah ibn Rawāĥah and Khawāt ibn Jubayr — to the Qurayżah to ascertain their position: “If you find out that the intelligence we have received is true, give me a hint which I will understand. Try to avoid affecting the Muslims’ morale.

“如果你们发现古赖救的人仍然信守与我们的盟约，那就把这个消息告诉所有人。”这表明他（指先知）十分担心背叛的消息会对整个穆斯林社团造成影响。

If, on the other hand, you find that the Qurayżah remain faithful to their treaty with us, make the news known to everyone.” This shows how seriously he expected the news of treachery to affect the Muslim community as a whole.

代表团前往古赖宰，会见了那里的人们，呼吁他们保持和平关系，并确认他们与先知ﷺ之间的盟约。

The delegation went to the Qurayżah and met the people there, calling on them to maintain their peaceful relations and to confirm their alliance with the Prophet.

然而,他们发现古莱扎人所采取的立场比他们所听说的更为恶劣。他们态度强硬地说:"你们现在要我们确认盟约,可是我们已经因纳迪尔人的离去而变得势单力薄。谁是真主的使者?我们不认识他。我们与穆罕默德没有任何条约或协议。"穆斯林代表团随后离开古莱扎人,带着犹太人已不再承认与他和平条约的坏消息回到先知身边。ﷺ 他们到达时,发现先知正与一群门徒在一起。遵照他的建议,他们只是向他明显暗示了古莱扎人的背叛,而没有公开宣布这一事实。先知并未因此惊慌。相反,他说:"真主至大。"

However, they found that the Qurayżah had adopted a worse position than what they had heard about. Defiantly, they said: “You want us to confirm the alliance now, when we have been weakened by the departure of al-Nađīr. Who is God’s Messenger? We do not know him. We have no treaty or agreement with Muĥammad.” The Muslim delegation then left the Qurayżah, returning to the Prophet with the bad news that the Jews no longer recognized their peace treaty with him. On arrival, they found the Prophet with a group of his Companions. Following his advice, they gave him a clear hint of the Qurayżah’s treachery rather than deliver the fact publicly. The Prophet was not perturbed. On the contrary, he said: “God is Supreme.