这段经文是本章的最后一段，其中包含了在和平与战争时期与其他阵营和群体打交道的若干规定。它也论及穆斯林社群的内部组织，以及规范其与其他群体关系的准则。经文谈到伊斯兰关于盟约与契约的观点，适用于一切情况，同时也谈到血缘、种族、故土和信仰之间的纽带。由此，我们得以了解这些事务上的大量律例与规定。其中一些是确定不移的，适用于一切情况；另一些则是暂行的，针对当时所面临的局势而设。

This final passage of the sūrah includes a number of rules for dealing with other camps and communities in times of peace and war. It also speaks of the internal organization of the Muslim community and the regulation of its relations with other communities. It speaks of the Islamic view of pledges and covenants in all situations, as well as the ties of blood, race, homeland and faith. This gives us a host of rules and regulations in all these matters. Some of these are final and apply in all situations, while others are provisional, dealing with the situation that prevailed at the time.

这些规定后来在麦地那时期末期《忏悔章》(第9章)降示时作了修订。这些规定包括:• 那些与穆斯林订立条约而后又违约的人,是最恶劣的造物。因此,穆斯林应当给他们一个教训,使他们心生恐惧,也使那些追随他们、打算效仿其背约行为或图谋对穆斯林社团发动背信弃义袭击的人心生恐惧。

These were to be amended later, when Sūrah 9, Repentance, was revealed towards the end of the Madinan period. These rules and regulations include: • Those who enter into a treaty with the Muslims and then break their treaty are the worst creatures. The Muslims should, therefore, teach them a lesson that strikes fear in their hearts and in the hearts of those who follow them, contemplating a similar breach of their own treaty or thinking of launching a treacherous attack on the Muslim community.

• 那些与穆斯林缔结了条约的群体，如果穆斯林领导层有理由相信他们可能卷入背信的行动，则可以向其发出终止条约的通知。一旦如此行事，伊斯兰领导层便可自由地与之作战，给他们一个教训，并使之成为那些持有类似态度者的警示。

• Those groups who have concluded a treaty with the Muslims, but the Muslim leadership has reason to believe that they may be involved in treacherous action, may be put on notice of termination of their treaty. When this is done, the Islamic leadership is free to fight them, teach them a lesson and make of them an example for those who take a similar attitude.

穆斯林社群代表着遵循真主指引的阵营，必须时刻做好准备，保持强大的地位，尽可能装备精良，使其他群体始终对其心存敬畏。

• The Muslim community, which represents the camp following God’s guidance, must always be prepared, maintain a position of strength, be as well equipped as possible, so that it is always held in awe by other communities.

这将确保伊斯兰之地拥有更好的安全，因为敌对势力在对其发动进攻之前会三思而行。这也将使此类势力服从于这样的要求：允许弘扬信仰者完成其任务，即向人们传达真主的讯息，并号召人们接受它。它们还将不再阻止其领土上的任何人在他愿意的情况下皈依信仰。如此，主权将被承认唯独属于真主，除祂之外，任何人都不得声称拥有它。

This will ensure better security for the land of Islam, as hostile forces will think twice before launching an attack on it. It will also make such forces submit to the requirement of allowing the advocates of the faith to fulfil their task of making God’s message known to people and calling on them to accept it. They will also refrain from trying to prevent anyone in their land from accepting the faith if he wishes to do so. Sovereignty will thus be acknowledged to belong to God alone, and no one other than Him may lay claim to it.

这段经文开头的第55至63节，主要涉及穆斯林社群在第一个伊斯兰国家于麦地那建立时所面临的一种现实情况。这些经文为伊斯兰领导层处理该情况提供了指导和规则。它们构成了穆斯林社群与其他群体之间国际关系的一项基本内容。这些规定一直有效，之后只作了些微修改并被纳入其中。

Verses 55-63 at the beginning of this passage deal primarily with a real situation that the Muslim community had to come to grips with at the time when the first Muslim state was established in Madinah. These verses provided the Islamic leadership with guidance and rules to apply in dealing with that situation. They represent a basic element in the international relations between the Muslim community and other groups. They remained in force, with minor amendments that were subsequently incorporated.

这些经文清楚表明，与其他社群和团体缔结和平共处的协议是完全恰当的，前提是这些协议必须被切实遵守、尊重和履行。如果对方操纵这些协议，将其作为掩护，掩盖其背信的图谋，并采取步骤对穆斯林发动攻击，那么穆斯林的领导层完全有权终止这些协议，并使对方充分知悉这一终止。此后，穆斯林的领导层可以自行选择发动攻击的时机，并确保任何此类攻击的力度足以震慑所有心怀敌意、无论公开或暗中，企图对穆斯林社会采取敌对态度的人。另一方面，那些真心希望与穆斯林阵营保持和平、无意反对伊斯兰信息或阻止其传播、并表现出求和倾向的人，可以享有这种真正和平的关系。

These verses make it clear that it is perfectly appropriate to conclude agreements of peaceful co-existence with other communities and groups, as long as such agreements are certain to be taken seriously, respected and honoured. If the other camp manipulates these agreements and uses them as a shield to cover up its treacherous designs, taking steps to launch an assault against the Muslims, then the Muslim leadership is fully entitled to terminate these agreements, making the other side fully aware of that termination. Once this is done, the Muslim leadership is free to choose the time when to attack, making sure that any such attack is powerful enough to strike fear in the heart of all who contemplate a hostile attitude towards the Muslim society, whether openly or in secret. On the other hand, those who are interested in a genuine peace with the Muslim camp, have no intention of opposing the Islamic message or stopping its advocacy, and demonstrate their inclination to peace, may enjoy such a relationship of real peace.

所有这些规定，显然都是为了应对现实情况，而这些情况影响着穆斯林国家与周边阵营之间的关系。当穆斯林国家享有安全，不存在任何阻碍其向世界各地的人传达真主信息的实际障碍时，它就没有理由拒绝和平共处。与此同时，它也不允许以和平协议作为掩盖蓄意背叛的幌子。

All this was clearly meant to deal with real situations that affected relations between the Muslim state and neighbouring camps. When the Muslim state enjoys security, having no physical impediments to its task of conveying God’s message to people everywhere, it has no reason to refuse peaceful co-existence. At the same time, it does not allow for peace agreements to be used as a cover-up for intended treachery.

这些经文所针对的麦地那现实状况，源于先知在该城定居初期的种种情形。伊玛目伊本·盖伊姆在其无价之作《Zād al-Ma`ād》中对此作了概述。尽管这段概述已在本卷序言中引用，但在此重述仍有裨益。

The practical situation in Madinah that these verses addressed resulted from the circumstances of the early period of the Prophet’s settlement in that city. These are outlined by Imām Ibn al-Qayyim in his priceless rook Zād al-Ma`ād. Although this summary is quoted in the Prologue to this volume, it is useful to repeat it here.

诚然，在真主看来，最恶劣的生灵乃是那些不信道、因而不肯信仰的人；你与他们立约，他们却每次都违约，全然不畏惧真主。（第55-56节）

Indeed, the worst of all creatures in God’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing God. (Verses 55-56)

该经文中用来指“生物”的阿拉伯语词，原义是“行走”，因此这一描述读起来就像是：“地上行走之物中最恶劣的。”这个词适用于一切行走的生物，尤指动物，但也包括人类。然而，当它指称人类时，还带有明显的额外含义：它使所指的人看起来如同动物一般。于是，这些人就成了地上行走的一切动物中最恶劣的。这些人是执迷不悟、拒绝接受信仰的不信道者。他们时常背弃盟约，也毫无敬畏真主之心。

The Arabic term used in this verse for “creatures” signifies walking, which makes the description sound like, “the worst of those that walk on earth.” This term applies to all walking creatures, particularly animals, but includes human beings. However, it has clear additional connotations when it refers to humans. It makes those to whom it refers appear like animals. Thus those humans become the worst of all animals that walk on earth. These are the hardened unbelievers who will not accept the faith. They are the ones who break their treaties all the time and do not entertain any sense of fearing God.

有几则传述提到这句话所指的是哪些群体。不同的传述提到的是犹太人的三个部落：盖努盖尔部落、纳迪尔部落和古莱ػ萨部落；另一些传述则认为指的是麦地那周边地区的贝都因阿拉伯人。

Several reports speak of which groups were meant in this statement. Different reports mention the three Jewish tribes of Qaynuqā`, al- Nađīr and Qurayżah, while other reports suggest that they were the Bedouin Arabs in the areas around Madinah.

历史事件和经文本身都容许上述所有这些可能性,因为这些群体都曾先后违背与先知所立的盟约。多神崇拜的阿拉伯人就曾多次这样做。重要的是,我们应当知道,这些经文所说的是在白德尔战役之前和之后,直至这些经文降示之时所发生的真实事件。然而,经文所阐明的准则,以及它所解释的违约者的本质,适用于所有此类情况。那些在不信中变得冥顽不化的人"不会信道"。他们的本性已经败坏,成为了最恶劣的生物。他们违背自己所订立的每一项约定。因此,他们丢弃了又一项人性特质,即忠诚。他们像野兽一样肆意妄为,只不过野兽受其本性的约束,而这些人则毫无约束。在真主看来,他们是一切受造物中最恶劣的。

Historical events and the statement itself admit all these possibilities, as all of these groups did break their treaties with the Prophet, one after the other. The pagan Arabs were guilty of this on several occasions. What is important is that we should know that these verses speak of actual events that took place before the Battle of Badr and after it, till the time when these verses were revealed. However, the rule that they outline, which also explains the nature of those who break their treaties, applies to all such situations. Those who have become hardened in disbelief “will not believe.” Their very nature has gone awry and they have become the worst of creatures. They break every agreement they make. Thus they shed yet another human characteristic, namely, faithfulness. They run loose, like animals, except that animals are restricted by their nature while these know no restriction. In God’s sight, they are the worst of all creatures.

信仰伊斯兰教的人应当清楚地理解它的运作方式的本质。伊斯兰教必须拥有真正的力量，也必须拥有力量的声望。因此，当它开始使命，要将全世界的人类从暴政中解放出来时，它会让一切暴君心生恐惧，而这些暴君也会竭尽全力阻挡它的浪潮。那些认为，当邪恶的势力想方设法阻碍它的道路时，这一宗教仍会局限于传教和阐释其信息的人，实在很不了解它的真正本质。

Those who believe in Islam should have a clear understanding of the nature of its method of operation. It is essential that Islam should have real power as well as a reputation of power. Thus, as it starts its mission to liberate mankind all over the world from tyranny, it strikes fear into the hearts of all tyrants who do their utmost to check its tide. Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.

这是第一条针对实际违反与穆斯林社群所订立条约的裁决。对违约者应予以沉重打击，使他们以及同情他们的人感到恐惧，并真正被穆斯林所震慑。

This is the first ruling which deals with the case of actual violation of treaties that have been concluded with the Muslim community. The violators are to be dealt a heavy blow so that they, as well as those who sympathize with them, are intimidated and are actually overawed by the Muslims.

第二条裁定涉及另一种情况：对背信的恐惧与预期。只有存在明显迹象，表明某一群体或社团确实在谋划违约时，才适用此种情形。此时，真主指示先知采取如下做法：“如果你怕某一族民背约，你就以公平的方式把条约还给他们，真主确是不喜爱背约者的。”（第58节）

The second ruling deals with a different situation: that of fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

伊斯兰在此确立了一套行为准则。当缔结条约时，穆斯林社群无疑会遵守条约。如果他们担心对方即将违反条约，那么穆斯林会宣布终止条约，而不会试图欺骗或蒙骗对方。这里所指的是公开而明确地终止条约，使双方都清楚和平关系已经结束。

Islam here sets out a code of practice. When a treaty is concluded, the Muslim community will undoubtedly honour it. If they fear that the other party is about to violate it, then the Muslims declare the termination of the treaty, without any attempt to cheat or deceive the other party. What is meant here is an open and clear termination of a treaty so that each party realizes that peaceful relations are over.

伊斯兰教非常重视诚实与正直，以此确保和平与安全。对那些依赖仍然有效的盟约而生活的人发动背信的袭击，与伊斯兰的本质格格不入。即使伊斯兰担心对方可能背信，它也不会去恐吓那些没有采取防范措施的人。然而，当一项条约已被公开废止时，设法智胜敌人便是完全可以接受的，因为双方都应当保持警惕。如果敌人上了当，那是他们天真所付出的代价。此时，任何智胜敌人的方法都不能被称为背信。

Islam attaches a very high value to honesty and integrity in order to ensure peace and security. Launching a treacherous attack on people who rely on covenants that remain in force is alien to the nature of Islam. Islam does not terrorize those who have not taken precautions even when it fears treachery from them. However, when a treaty has been publicly terminated, then trying to outwit the enemy is perfectly acceptable because each side should be on its guard. If an enemy falls for a trick, they pay the price of naivety. No method of outwitting the enemy can then be described as treachery.

伊斯兰确实需要随时可以动用的物质力量,以完成其使全人类获得解放的使命。这种力量首先服务于一个目的:为选择接受伊斯兰信仰的人建立和平与安全,使他们不会因自己的选择而遭受任何迫害。

Islam certainly needs physical might which is kept ready to use for the fulfilment of its mission of liberating mankind throughout the world. The first purpose that this power serves is to establish peace and security for those who choose to accept the Islamic faith so that they do not suffer any persecution as a result of their choice.

其次，它能够震慑伊斯兰的敌人，使其不敢谋划对伊斯兰之地发动侵略。第三，这些敌人应当受到足够的震慑，使其永远不敢再有阻挡伊斯兰在完成其解放使命进程中所向前推进的念头。最后，这种力量应当用来摧毁任何自称拥有真主属性、把自己的法律和立法强加于人类、并拒绝承认一切主权唯独属于真主的势力。

Secondly, it deters the enemies of Islam from contemplating aggression against it the land of Islam. Thirdly, such enemies should be so intimidated that they do not ever entertain any thought of trying to check the tide of Islam as it goes about the fulfilment of its mission of liberation. Lastly, this power is to be used to break any force that claims the attributes of God and enforces its laws and legislation on human beings and refuses to accept that all sovereignty belongs to God alone.

伊斯兰并不仅仅是一种在被自觉接受为信仰、并作为一套崇拜仪式来践行之后便告确立的神圣体系。伊斯兰是一套实践性的生活准则，它与那些依靠武力支撑的其他准则和制度面对面地对立。因此，伊斯兰别无选择，只能打破这些力量，并除去那些实施与其生活准则相对立的法律的权力机构，而这一生活准则是由真主亲自制定并启示的。

Islam is not merely a system of divinity that is established once it has been consciously accepted as a faith and practised as a set of worship rituals. Islam is a practical code of living which stands face to face against other codes and systems that are supported by physical force. Hence, Islam has no option but to break those forces and remove the authorities that implement those codes which stand in opposition to its code of living devised and revealed by God Himself.

穆斯林在宣讲这一基本真理时，绝不应含糊其辞。伊斯兰的路径本质上没有什么需要羞于启齿的地方。伊斯兰并非人为制定的制度，它也不旨在确立某位领袖、某个国家、某个阶级或某个种族的权威。它不像罗马人那样奴役农奴，迫使他们耕种贵族的庄园；也不像西方资本主义那样，去剥削市场与原材料。伊斯兰的目的也不是强加一套由目光短浅、心胸狭隘、见识浅薄的凡人所设计的人类制度，如同共产主义所热衷的那样。伊斯兰拥有由真主设计的制度，真主的知识与智慧是绝对的。它的目标是确立真主的绝对主权，使全人类免于屈从于任何世俗权威。

No Muslim should ever mince words when he declares this basic truth. There is nothing to be ashamed of in the nature of the Islamic approach. Islam does not have a man-made system, and does not seek to establish the authority of a leader, a state, a class, or a race. It does not try to enslave serfs so that they cultivate the plantations of the aristocracy, like the Romans used to do. Nor does it try to exploit markets and raw materials, as Western capitalism has been doing. It is not the aim of Islam to impose a human system devised by a shortsighted, narrow-minded and ignorant human being, as Communism was keen to do. Islam has a system devised by God whose knowledge and wisdom are absolute. It aims to establish God’s absolute sovereignty in order that all mankind be free from subjugation to any worldly authority.

第三条裁决针对的是那些希望与穆斯林群体和平共处的人。他们通过言语和行动明确表明，自己真心希望与穆斯林建立友好和平的关系。关于这些人，先知接到的指示是：“如果他们倾向和平，你也应当倾向和平，并信靠真主。他是全听的，全知的。”（第61节）这里用“倾向”一词非常恰当，它带有温和的态度之意，表明人应当倾向于和平与友好的关系。命令倾向和平的同时，也要求我们信靠真主，因为他听见一切，知道一切，对言语和表象背后所隐藏的一切都洞察无疑。信靠真主，足以保障安宁与安全。

The third ruling given in this passage deals with the case of those who wish to live in peace with the Muslim community and give clear indications by word and action that they are genuine in their desire to have a friendly and peaceful relationship with the Muslims. With respect to these, the Prophet is instructed: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) The use of the term `incline’ here is very apt as it gives connotations of a gentle attitude that prefers peace and friendly relations. The instruction to be inclined to peace is coupled with that of placing our trust in God who hears and knows everything and is certainly aware of all that is harboured behind words and appearances. Placing our trust in God is sufficient for ensuring protection and security.

请务必回顾伊玛目伊本·盖伊yim的总结，我们此前曾引用过它。该总结列举了各类不信者的情况，以及他们对穆罕默德先知的态度，还有先知对每一类人的态度，时间从他初到麦地那定居，直到巴德尔战役、这一新的裁决被降示之时。

It is important to recall here Imām Ibn al-Qayyim’s summary which we quoted earlier, outlining the various categories of unbelievers and their attitudes to the Prophet Muĥammad and his attitude to each of them, from the time when he first settled in Madinah to the Battle of Badr when this new ruling was revealed.

参照此概要，我们可以认识到，这一特定裁决适用于那些没有与先知作战、宁愿与穆斯林群体保持和平关系的不信道者。真主在此指示祂的使者放过这一群体，并向他们伸出友好与和平的关系。这一规定一直有效，直到数年之后《古兰经》第九章的启示。该章为所有与先知没有盟约、或盟约没有明确期限的群体给出了四个月的通知期，使他们表明态度；其决定将决定他们未来与穆斯林国家之间的关系。

Referring to this summary, we realize that this particular ruling applied to those unbelievers who did not fight against the Prophet, preferring to have peaceful relations with the Muslim community. God instructs His Messenger here to leave this group alone, and to extend friendly and peaceful relations to them. This remained in effect until the revelation of Sūrah 9, several years later. That sūrah gives a four-months’ notice to all groups which had no treaty with the Prophet or had a treaty with no specific time limit to define their attitudes. Their decisions would then determine what their relations with the Muslim state would be like in the future.

因此，这里所述的裁决并非终局，其条款也并非适用于所有人。

Hence the ruling we have here is not final. Its provisions do not apply to all people.

我们必须将其置于相关的背景环境之中加以考察，并结合先知ﷺ在其一生后期所采取的态度来理解，因为他在这一问题上陆续接受了新的启示。

We have to consider it within the framework of its relevant circumstances and the attitude taken by the Prophet later in his life, as he received new revelations on the subject.

我已详细论述了这节经文所载规定的暂时性质——该规定要求先知和穆斯林，在不信道者倾向和平时，也应予以回应。我的目的，是澄清一种由许多论述伊斯兰圣战（jihād）之人的精神与理智上的失败主义所引起的困惑。这些人感受到当代国际关系中盛行的现代价值观的压力。由于他们不能清楚理解伊斯兰的真实本质，便觉得让这一神圣信仰采取单一而永久的态度面对全人类，并给予所有人三种选择——接受伊斯兰、缴纳人头税（jizyah）或与伊斯兰交战——是难以承受的。

I have dwelt rather extensively on the provisional nature of the rule outlined in this verse, which requires the Prophet and the Muslims to reciprocate any inclination to peace by the unbelievers. My aim is to clarify a certain aspect of confusion that arises from the spiritual and intellectual defeatism reflected in the work of many of those who write about Islamic jihād. Such people feel the pressure of modern values that prevail in international relations. Lacking a clear understanding of the true nature of Islam as they are, they find it too much for the divine faith to adopt a single and permanent approach towards all humanity, giving all people a choice between three alternatives: acceptance of Islam, payment of jizyah or being at war with Islam.

他们意识到，一切jāhiliyyah（蒙昧）的势力都在动员起来对抗伊斯兰及其信徒；而那些自称穆斯林的人，由于没有充分理解、也没有认真体会伊斯兰的真实本质，无力抵挡其他信仰和宗教联合起来的力量。他们还感到，站在伊斯兰宣教前线的人数量太少，也没有足够的力量与之抗衡。

They realize that all forces of jāhiliyyah are mobilized against Islam and its followers, while those who profess to be Muslims, without fully understanding or seriously appreciating the true nature of Islam, are too weak to stand up to the combined forces of other creeds and religions. They also feel that those at the forefront of Islamic advocacy are too small in number and have little power to reckon with.

因此，这类作者试图对《古兰经》的经文和圣训作出另一种解释，使之看似符合当今世界的现实，以及当代穆斯林所承受的种种压力。他们觉得伊斯兰教的单一路径及其所提供的三种选择难以接受。

Hence, such writers try to impose a different interpretation on Qur’ānic statements and aĥadīth so that they can be seen to be in line with the situation in our present world with all its pressures on contemporary Muslims. They find the single approach of Islam and the three choices it offers too hard to swallow.

这些作者常常把那些带有暂时性或限定适用范围的论述，当作终极的、永久的、具有普遍适用性的定论来理解。他们在处理那些确定性的论述时，又用那些被赋予了终极意义的暂时性论述来加以诠释。于是他们得出这样的结论：伊斯兰的圣战（jihād）仅仅是一种防御行动，目的在于在穆斯林民众及其土地遭受攻击时加以保护；并且伊斯兰总是会接受任何和平的提议。在他们看来，和平只是一种非交战状态，从实际层面来说，就意味着对方阵营不会攻击伊斯兰的领土。根据他们的理解，伊斯兰应当在任何时候都收缩在自己的边界之内。它无权呼吁他人接受其信息，或服从真主的律法，除非这种呼吁采取演讲、声明或小册子的形式。至于物质力量方面，伊斯兰无权攻击jāhiliyyah社会中的统治势力，除非它自己先受到攻击，在这种情况下，伊斯兰抵御自卫才是正当的。

Such writers often interpret statements that have a provisional nature or qualified application as final, permanent and having general and universal application. When they tackle the final statements they interpret these in the light of those provisional ones to which they have applied a final import. Thus, they come up with the idea that Islamic jihād is merely a defensive operation to protect Muslim people and their land when they are attacked, and that Islam will always accept any offer of peace. To them, peace is merely a state of non- belligerence which, in practical terms, means that the other camp will not attack the land of Islam. According to their understanding, Islam should shrink inside its borders at all times. It has no right to call on others to accept its message or to submit to God’s law, unless such a call takes the form of a speech, statement or bulletin. When it comes to material forces, Islam has no right to attack the ruling forces in jāhiliyyah societies unless it first comes under attack, in which case Islam is right to defend itself.

当真主指示祂的使者穆罕默德ﷺ，凡有族群提出停止敌对的状态，他就应当接受；只要他们倾向和平，他也应当倾向和平，祂还命令他要依靠祂，把信任托付给祂。祂又宽慰他，祂确知众人心中所隐藏的秘密：“如果他们倾向和平，你也要倾向和平，并且托靠真主。祂确是全聪的，全知的。”（第61节）

When God instructed His Messenger, the Prophet Muĥammad (peace be upon him), to accept the state of non-belligerency from any community which offered him it and to incline to peace whenever they so inclined, He also directed him to rely on Him and place his trust in Him. He further reassured him that He knows precisely what all people hide as guarded secrets: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61)

此外,真主向他保证,如果他们试图欺骗他,他们是无法得逞的。倘若他们的和平提议仅仅是掩盖其背信弃义之真实意图的幌子,他始终可以依靠真主,因为真主必定会保护他。正是祂在白德尔战役中赐予他胜利,以祂自己的援助和信士们坚定了他。正是祂以信仰建立了他们的兄弟情谊,并使他们的心联合起来,而这是任何其他方式都无法做到的:

Furthermore, God assured him that they would not be able to deceive him, should they try to do so. If their peace offer was merely a cover- up for their real intentions of treachery, he could always rely on God who is sure to protect him. It was He who granted him victory in the Battle of Badr, when He strengthened him with His own help and with the believers. It was He who established their brotherhood based on faith and united their hearts which could not have been united by any other means:

“他们若想欺骗你，真主足以护佑你。正是他以自己的援助和信士们坚定了你，并使他们的心相互联合。纵使你花费地上所有的财富，也不能使他们的心如此联合，但真主使他们联合了起来。”

“Should they seek to deceive you, God is all-sufficient for you. He it is who has strengthened you with His help and rallied the believers round you, uniting their hearts. If you were to spend all that is on earth you could not have so united their hearts, but God has united them.

“祂是全能的，是至睿的。”（第62-63节）

He is Mighty and Wise.” (Verses 62-63)

先知在此得到保证：他除了神的帮助之外无需其他，因为这足以保护他免受任何背叛。正是神最初赐予他力量与支持，使他能够召集信士们聚集在他身边。他们信守誓约。原本各有不同的忠诚对象，后来却成为一股团结的力量。他们常常彼此公开敌对，以坚决而猛烈的态度进行部落之间的争战。这里所指的可能是麦地那的两个部落，即奥斯族和哈兹拉季族，他们构成了安萨尔。在伊斯兰前的日子里，他们之间的敌意和long-running的纷争如此激烈，以至于两者之间根本不可能有任何和平，更谈不上伊斯兰所缔造的兄弟情谊。然而，这节经文也可能是指随先知从麦加迁往麦地那的穆哈吉鲁，他们同样存在与安萨尔相似的内部纷争与敌意。或者这节经文是指他们全体。事实上，整个阿拉伯半岛在内部争斗上都是如此。

The Prophet is here reassured that he would not need anything other than God’s help, for that is more than sufficient for protection from any treachery. It was He who gave strength and support to His Messenger in the first place, when he rallied the believers round him. They were true to their pledges. They came to be a united force, after they had had divergent loyalties. They were often in open hostility against one another and fought their tribal wars with determined ferocity. The reference here may be to the two tribes of Madinah, the Aws and the Khazraj, who constituted the Anşār. In pre-Islamic days, their enmity and protracted disputes were so fierce that there could not be any sort of peace between them, let alone a bond of brotherhood which Islam forged. However, this verse may also be intended as a reference to the Muhājirīn, who migrated with the Prophet from Makkah to Madinah. They also had the same sort of internal disputes and enmity as the Anşār. Or it may be that the verse means them all together. Indeed the whole of Arabia was alike in its internal hostilities.

这一章接着又一次向先知和穆斯林群体保证，真主站在他们一边。这已经足以让他们确信胜利必将属于他们。

The sūrah moves on to reassure the Prophet and the Muslim community yet again that God is on their side. This is more than enough for them to ensure their victory.

先知ﷺ也被命令鼓励信士为真主的事业而战。

The Prophet is also instructed to encourage the believers to fight for God’s cause.

它们相当于一支数量是其十倍的部队。即便在最弱的时候，信士们也足以抵挡两倍于自己人数的敌人。

They are equal to a force that outnumbers them by ten to one. Even at their weakest, the believers are more than a match for twice their number.

先知啊,安拉对你和跟随你的信士已经足够了。先知啊,你要激励信士们去战斗。如果你们中有二十个坚忍的人,他们就能战胜两百人;如果你们中有一百人,他们就能战胜一千个不信道的人,因为那些人是不明事理的。现在,安拉已经减轻了你们的负担,因为祂知道你们是软弱的。所以,如果你们中有一百个坚忍的人,他们就能战胜两百人;如果你们中有一千人,他们就能凭安拉的意志战胜两千人。安拉与坚忍的人同在。(第64-66节)在此我们稍作停顿,思考安拉无可匹敌、压倒一切的大能,与那些试图压制真主启示的传播者的弱小力量之间的差别。这种差别太过巨大,几乎无法进行任何有意义的比较。

Prophet, God is enough for you and those of the believers who follow you. Prophet, urge the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve, for those are devoid of understanding. Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast. (Verses 64-66) We pause here a little to contemplate the difference between God’s invincible, overwhelming power and the small force which tries to suppress the advocates of the divine message. The difference is too huge to allow any meaningful comparison.

因此,这场战役的结局早已注定。这正是下面这句话所暗示的:"先知啊!真主足够你,也足够跟随你的信士了。"(第64节) Note: The rules require "God" to be rendered as the Chinese word for God, not "Allah," and the Qur'anic verse is kept in its quoted form.

Hence, the outcome of the battle is a foregone conclusion. This is what is implied in the statement: “Prophet, God is enough for you and those of the believers who follow you.” (Verse 64)

随后是对先知的一道命令,要他激励信士为主的道而战。此时每个灵魂都已准备好投入战斗,每颗心都充满期待,大家都充满信心、心安神定:"先知啊,你激励信士们作战吧。"(第65节)你要激励他们拿起武器,因为他们足以对抗敌人,即使敌人的数量远远多于他们:"你们中如有二十个坚忍的人,他们将战胜两百人;如有一百人,他们将战胜一千名不信道者。"(第65节)实际力量上如此巨大的差距令人惊讶,但这是真实而深刻的:"因为那些人是不明事理的。"(第65节)

This is followed by an order to the Prophet to urge the believers to fight for God’s cause, now that every soul is ready for the engagement, every heart is full with expectation and all are confident, reassured: “Prophet, urge the believers to fight.” (Verse 65) Rouse them to arms, for they are a match for their enemies, even though they may be much inferior in number: “If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve.” (Verse 65) The reason for such a great difference in real power comes as a surprise, but it is true, incisive: “For those are devoid of understanding.” (Verse 65)

本章接着阐明与俘虏及其处置相关的若干律例。这些内容与先知在白德尔战役中对所俘人员所采取的举措有关。俘虏本人被邀请接受信仰，而信仰为他们提供了一种前景，使其所遭受的损失得到远超公平的补偿。

The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

不应当先知有俘虏,除非他在大地上经过了激烈的战斗。你们想要的是今世的短暂利益,而真主为你们所要的是后世的好处。真主是万能的,是至睿的。若不是真主先前已有的前定,你们因所取的赎金,必定会遭受严厉的惩罚。那么,你们就享用你们所获得的吧,那是合法而佳美的。你们应当敬畏真主,真主确是至赦的,至慈的。先知啊!你对你们手中的俘虏说:"如果真主知道你们心中有善,他必定会赐给你们比你们被取走的一切更好的东西,并赦宥你们的罪过。真主是至赦的,至慈的。"如果他们想欺骗你,那么,他们以前确已对真主不忠,而真主使你们战胜了他们。真主是全知的,是至睿的。(第67-71节)

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain Godfearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is Allknowing, Wise. (Verses 67-71)

伊本·伊斯哈格在叙述白德尔战役的经过时写道:“先知住在为他搭建的棚屋里,萨阿德·伊本·穆阿兹和一些安士尔人守在近旁,以防多神教徒可能发动的突袭,保卫先知的安全。穆斯林战士开始俘虏敌人时,先知注意到萨阿德神色不太高兴。他问他:”

Ibn Isĥāq relates within the context of his account of the events of the Battle of Badr: “The Prophet was in the shed erected for him, with Sa`d ibn Mu`ādh and a number of the Anşār close on hand guarding the Prophet against any possible surprise attack by the unbelievers. When the Muslim fighters started to take prisoners, the Prophet noticed that Sa`d did not look very pleased. He asked him:

“你似乎不太高兴，萨阿德，对于我们的伙伴们所做的事情？”萨阿德回答说：“确实如此，真主的使者。这是真主给不信道者造成的第一次重大失败。我宁愿消灭他们的男人，也不愿留他们活命。”伊玛目艾哈迈德转述了欧麦尔·本·赫塔卜的话：“在那场战役的日子里，真主给不信道者造成了沉重的失败，其中七十人被杀，七十

‘You do not seem very happy, Sa`d with what our Companions are doing?’ Sa`d answered: `That is true, Messenger of God. This is the first major defeat God has inflicted on the unbelievers. I would have preferred to do away with their men, rather than keep them alive.”‘ Imām Ahmad relates on the authority of `Umar ibn al-Khaţţāb: “On the day of the battle, God inflicted a heavy defeat on the unbelievers, with 70 of them killed and 70

另有一段由`Abdullāh ibn Mas`ūd转述的圣训说明了这一事件。“在Badr之日，先知就战俘的处置问题询问他的同伴们的看法。Abū Bakr说：`真主的使者啊，他们是您自己的人，是您的族人。请饶恕他们，给他们悔改过去态度的机会。’`Umar说：`真主的使者啊，他们指责您说谎，并把您赶出了您的城市。请处死他们。’`Abdullāh ibn Rawāĥah说：

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said:

“主的使者啊，您现在所处的这个山谷里有很多木柴。请点燃一堆大火，把他们投进去。”先知保持沉默，没有作答，然后走进了自己的家。有些人认为他会采纳艾卜·伯克尔的意见，另一些人认为会采纳欧麦尔的意见，还有人认为先知可能会采纳阿布杜拉·本·拉瓦哈的意见。随后，先知走了出来，说：“真主使有些人的心变得非常柔软，比牛奶还要柔软；也使另一些人的心变得坚硬，比砖块还要坚硬。艾卜·伯克尔啊，你的态度与易卜拉欣（愿主赐他平安）相似，他说：‘谁顺从我，谁就属于我；至于违抗我的人，你确实是至为宽恕、至为慈悲的。’（14：36）你也像尔撒（愿主赐他平安），他说：‘如果你惩罚他们，他们是你的仆人；如果你宽恕他们，你确实是万能的、至睿的。’（5：118）至于你，欧麦尔啊，你像穆萨（愿主赐他平安），他说：‘我们的主啊，求你毁灭他们的财产，硬化他们的心，使他们不信，直到他们看见痛苦的刑罚。’（10：88）你也像努哈（愿主赐他平安）……”

`Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him)

如他所说:"我的主啊,不要让地上留下一个不信者。"(71:26)你们正处于贫困之中,所以不能不付赎金就释放任何人,否则就应当斩首。" 阿卜杜拉·本·麦斯欧德传述说:"我说:'真主的使者啊,除了苏海勒·本·拜达之外。因为他正在考虑归信伊斯兰。'先知沉默了一会儿。直到那一天,我才第一次害怕天上的石头会落在我的头上。我一直忧心忡忡,直到先知说:'除了苏海勒·本·拜达之外。'" 不久之后,真主降示了这些经文:"先知不应该有俘虏,除非他在大地上进行了艰苦的战斗。你们想要今世短暂的利益,而真主却为你们期望后世的好处。真主是至尊的,是至睿的。假如没有真主先前已颁布的前定,你们因所取得的赎金,必定会受到严厉的惩罚。那么你们可以享用你们所获得的合法而佳美的东西,并敬畏真主,真主确是至赦的,至慈的。"(第67-69节)

as he said: ‘My Lord, do not leave on earth a single unbeliever.’ (71: 26) You are in poverty, so no one may be set free without a ransom, or else, he should be beheaded.” `Abdullāh ibn Mas`ūd reports: “I said: ‘Messenger of God, except Suhayl ibn Bayđā’. For he is considering becoming a Muslim.’ The Prophet was silent for a while. Never until that day did I fear that rocks could fall on my head from the sky. I remained so worried until the Prophet said: `With the exception of Suhayl ibn Bayđā’.’ Shortly afterwards God revealed the verses: “It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is Almighty, Wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much Forgiving, most Merciful.” (Verses 67-69)

现在，这一章开始对那些战俘说话，给予他们希望，并许诺他们一个远比过去更好的未来。他们还被许诺将得到胜过所失财产的东西，此外还有宽恕和怜悯："先知啊，你对落在你们手中的战俘说：'如果真主在你们心中看到善意，他必赐予你们比所被夺去的一切更好的东西，并且赦免你们的罪过。"

Now the sūrah addresses those captives, giving them hope and promising a future which is far better than the life they used to lead. They are also promised what is superior to the property they lost, in addition to forgiveness and mercy: “Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins.

“真主是至恕的，是至慈的。”（第70节）然而，这一切都取决于他们是否向信仰之光敞开心扉。届时，真主便会在他们身上发现善。那善就是信仰真主这一事实本身，是最纯粹的善。事实上，一切善都源于此。

God is much-Forgiving, Merciful.’” (Verse 70) But all this depends on them opening their hearts to the light of faith. God will then find goodness in them. That goodness is the very fact of believing in God. It is goodness at its purest. Indeed all goodness stems from it.

从伊斯兰的观点来看，将战俘留在信士手中，只是为了开启其内心深处或许潜藏着的善良本性。如此一来，他们的天性便能接纳真主的信仰，并遵循正道。对这些战俘不得进行报复。拜占庭人和其他征服者的做法正是如此，而伊斯兰所遵循的则是截然不同的原则。

From the Islamic point of view, keeping prisoners of war in the hands of believers is only a means of opening up the essence of goodness that may be deep in their hearts. Thus their nature becomes recipient to the call to accept the divine faith and follow guidance. No vengeance is to be exacted on those prisoners of war. Such was the practice of the Byzantines and other conquerors. But Islam follows a totally different approach.

az-Zuhrī 叙述道：古莱什人派人来赎回他们的俘虏。

Al-Zuhrī relates that the Quraysh sent people to pay the ransom of their prisoners.

每个部族都按各自被接受的数额支付赎金。阿拔斯（先知的叔叔，也是俘虏之一）说："神的使者啊，我一直是穆斯林。"先知说："神比你更清楚你是否真的是穆斯林。如果属实，祂必定会酬谢你。但从表面看，你是站在我们的对立面的。"

Each clan paid whatever was accepted from them in ransom. Al-`Abbās (the Prophet’s uncle who was among the captives) said: “Messenger of God, I have been a Muslim.” The Prophet said: “God knows better whether you were truly a Muslim. If it is true, He will certainly reward you. To all appearances, you were against us.

"所以,你必须为你自己、你的两个侄子纳瓦夫和阿基勒,以及你的盟友欧特巴·本·阿慕尔支付赎金。"他说:"真主的使者啊,这些我都凑不齐。"先知说:"那你和你的妻子乌姆·法德勒埋在地下的钱呢?你曾对她说:如果我在这次旅途中被杀,这笔钱要在我的三个儿子法德勒、阿卜杜拉和库泰姆之间分配。"他说:"我确实知道你是真主的使者。这件事除了我和我的妻子,没有任何人知道。那么,请你把我的同伴们从我这里拿走的二十盎司黄金,算作预付的赎金,好吗?"先知说:"不。那是真主赐给我们的。"于是阿拔斯为自己、他的两个侄子和他的盟友支付了赎金。真主随后降示了这节经文:"先知啊,你对你手中的俘虏说:如果真主看到你们心中有善,他将赐予你们比被夺走的一切更好的东西,并赦免你们的罪过。真主是至饶恕的,是至慈悯的。"(第70节)阿拔斯后来说:"真主以那二十

Therefore, you have to pay ransom for yourself, your two nephews, Nawfal and `Aqīl, and also for your ally `Utbah ibn `Amr.” He said: “I do not have enough for all this, Messenger of God.” The Prophet said: “What about the money you and your wife, Umm al-Fađl, have hidden underground. You said to her: If I am killed on this trip of mine, this money is to be shared between my three sons, al-Fađl, `Abdullāh and Qutham.” He said: “I do know for certain that you are God’s Messenger. This is something of which no one has any knowledge except myself and my wife. Will you please, then, count as advance payment the 20 ounces of gold your companions have taken from me?” The Prophet said: “No. That is something God has given to us.” Al- `Abbās then paid the ransom money for himself, his two nephews and his ally. God then revealed the verse which says: “Prophet, say to the captives who are in your hands: If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much-Forgiving, Merciful.” (Verse 70) Al-`Abbās later said: “God has replaced my loss, giving me for those 20

这一章末段概述了穆斯林社群的内部关系与对外关系，也规定了相关的律例。由此我们可以清楚地看到穆斯林社群的本质及其所赖以建立的基础。把这个社群凝聚在一起的根本纽带，不是血缘、土地、种族、历史、语言或经济利益。家庭、国家、民族或经济利益方面的联系都不具有重要意义。唯一被重视、被看重的纽带，是信仰、有组织的运动及其领导。因此，那些信道的人，迁徙到伊斯兰之地，斩断与故土、家园和民族的一切旧有联系，舍弃生命和财产，为真主的事业而奋斗；还有那些庇护和援助他们、并在同一领导与同一运动之下与他们共同信奉这一信仰的人，所有这些人彼此互为朋友和保护者。另一方面，那些已经信道却尚未迁徙的人，不能奢望获得那种彼此保护的地位。这是因为他们还没有将全部忠诚献给伊斯兰的领导，也还没有斩断与不信道者的一切联系，只保留了信仰的纽带。在穆斯林社群内部，血亲在继承和其他事务上享有优先权。而不信道者，彼此之间同样互为盟友和保护者。

The sūrah’s final passage outlines the internal and external relations of the Muslim community. Rulings concerning these relations are also outlined. This gives us a clear idea of the nature of the Muslim community itself and the basis on which it is founded. The essential ties which bring that community together are not those of blood, land, race, history, language or economy. Ties of family, country, nation or financial interests are of no importance. The only ties which are given weight and importance are those of faith, organized movement and its leadership. Hence, those who believe, migrate to the land of Islam, abandon all their earlier links with their own land, homes and nation, sacrifice their lives and possessions and strive for God’s cause, as well as those who give them shelter and support and join them in their faith under the same leadership and in the same movement — all those are friends and protectors of one another. On the other hand, those who believe but have not yet migrated may not aspire to such status that provides for mutual protection. This is because they have not yet pledged their full loyalty to the Islamic leadership and have not yet abandoned all ties with the unbelievers, except the bond of faith. Within the Muslim community itself, blood relations have priority in inheritance and other matters. The unbelievers, on the other hand, are also patrons and allies of one another.

这些清晰的经文划定了忠诚与关系的主要界线：“信道并迁徙、并为主道而以财产和生命奋斗的人，以及庇护和援助他们的人，这些人彼此互为盟友和保护者。至于那些信道却未迁徙〔来投奔你们〕的人，在他们迁徙之前，你们对他们没有保护的义务。”

These are the main lines delineating loyalties and relationships as shown in these very clear verses: “Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated.

然而,如果他们因信仰而向你们寻求援助,你们就有责任援助他们,但与你们有盟约的民族除外。真主洞察你们所做的一切。不信道者互相庇护。你们若不如此,大地上就会出现迫害和严重的败坏。那些信道、迁徙并为真主的事业竭力奋斗的人,以及庇护和帮助他们的人,才是真正的信士。他们将获得宽恕和丰厚的给养。那些此后才信道、迁徙并与你们一起奋斗的人,也属于你们。血亲之间,依照真主的律法,彼此拥有更优先的权利。真主全知万物。

Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them. And those who subsequently come to believe, and migrate and strive hard with you [for God’s cause] shall also belong to you. Those who are bound by ties of blood have the first claim on one another in accordance with God’s decree. God has full knowledge of everything.” (Verses 72-75)

在伊斯兰教初期，直到重大的白德尔战役之前，把穆斯林联结在一起的社会纽带包括继承关系，以及相互负有的义务性扶助，即共同分担误杀所应支付的血价。这些纽带取代了血缘和家族的纽带。当国家建立起来，并在真主助其取得白德尔战役这一最显著的胜利之后而愈加强大时，效忠与扶助的义务依然保持不变。至于继承和分担血价的义务，则依真主的命令，仅限于穆斯林群体之内的血亲。

In the early days of Islam, until the major Battle of Badr, the social bond that tied Muslims together involved inheritance and obligatory mutual support, sharing in the payment of any blood money for accidental killing. These ties replaced those of blood and family. When the state was established and acquired additional strength after God enabled it to score its most remarkable victory at Badr, the obligation of giving loyalty and support was maintained. As for inheritance and help in the payment of blood money, these were now confined, by God’s order, to blood relatives within the Muslim community itself.

这里所提到的作为相互承诺之条件的迁徙，无论就其特殊意义还是一般意义而言，指的是有能力的人从异教徒之地实际迁往伊斯兰之地。那些本有能力迁徙却因不愿割舍与异教徒之间的经济或家庭联系而选择不迁的人，不能要求穆斯林共同体的保护。此项规定适用于一些贝都因人，以及麦加一些未受阻止而能够迁徙的个人。当这些信士因信仰而遭受骚扰或迫害并寻求帮助时，穆斯林共同体有义务援助他们。唯一的例外是，如果他们所求助之事是针对穆斯林共同体与之订有条约的民族，因为此类条约更有理由得到穆斯林的遵守。

The migration mentioned here as a condition of such mutual commitment, in its special and general aspects, refers to the physical departure, by those who can, from the land of the unbelievers to the land of Islam. Those who were able to migrate but chose not to do so, because they did not want to abandon their ties, whether financial or family, with the unbelievers had no claim for protection by the Muslim community. This provision applied to some Bedouins and some individuals in Makkah who were not prevented from migrating. The Muslim community had an obligation to come to the support of those believers, particularly when they appealed for help on account of being harassed or persecuted on grounds of faith. The only exception was if they wanted such help against a people with whom the Muslim community had a treaty, as such treaties had a stronger claim to be honoured by the Muslims.

这些陈述及其所阐明的裁决与规定，让我们清楚地认识到穆斯林社团的本质、其基本要素和根本价值。

These statements and the rulings and provisions they outline give us a clear idea of the nature of the Muslim community, its essential factors and basic values.

然而，关于这一群体的产生、它的根基、行动方式与所承担的义务，有一番论述，将能更清楚地阐明这一点。

Nevertheless, a word about the emergence of this community and its foundation, method of action and commitments will clarify that better.

伊斯兰教的讯息由真主的使者、先知穆罕默德（愿主福安之）所传达，它是诸位尊贵先知所进行的、倡导唯独顺从真主之呼吁这一漫长历史中的最后一环。纵观历史，这一讯息始终如一：人类应当认识他们真正的主宰和养育者真主，真主是唯一的神，人类应当唯独顺从祂。人类对主宰权的一切主张都是无效而虚妄的。除了历史上零星的少数个人之外，人类整体从未否认真主的存在，也从未否认祂对宇宙的主权。人类所犯的错误在于对祂真实属性的理解有误，或在信仰与敬拜中，或在主权的归属上，以之为真主添加同伴。这两者都是多神信仰的形式，会使人完全脱离信仰。真主的每一位使者都向人类传授了真主希望人们遵循的宗教。但经过很长一段时间后，人们便会开始偏离，背离这一宗教，重新陷入蒙昧无知（jāhiliyyah）与多神信仰之中，即在信仰与敬拜上，或在主权的归属上，或两者兼而有之，以真主之外的事物为同伴。

在伊斯兰教的每个历史时期，其理论基础都是人作见证的宣告：“除真主外别无应受崇拜者。”这意味着真主是养护者、统治者和真正的主权者。这必须表现为一种坚定的信仰，深深扎根于内心，并通过将一切崇拜唯独献给真主，以及将祂的律法付诸实践而显现出来。只有当一个人完全接受这一宣告的含义时，才能认为他真正作出了这一宣告；只有当一个人充分领会其意义时，他才被视为真正的穆斯林。

The theoretical foundation of Islam, in every period of history, has been the declaration by which a human being bears witness that `there is no deity other than God.’ This means that God is the sustainer, the ruler and the real sovereign. This must take the form of a firm belief that is deeply rooted in one’s heart and manifested in both addressing all worship to God alone and putting His laws into practice. This declaration cannot be deemed to have been truly made with such complete acceptance of its meaning. It is only when a person accepts its significance fully that he is deemed to be a true Muslim.

从理论角度看,确立这一准则意味着人们在处理生活的任何方面时都必须参照真主。在任何事务上,人们都不能在未先查考与之相关的真主命令并加以执行之前就作出决定。知晓真主指引的唯一来源,就是祂的使者。因此,在一个人成为穆斯林的declaration(誓言/作证)的第二部分中,我们宣誓“我作证穆罕默德是真主的使者ﷺ”。伊斯兰教义的这一理论基础提供了一套涵盖人类全部生活的完整生活准则。穆斯林无论在伊斯兰社群之内还是之外,都以这套生活准则来看待其个人或社会生活的每一个方面,而这套准则同样规范着穆斯林社群内部与外部的关系。

From the theoretical point of view, the establishment of this rule means that people must refer to God in conducting any aspect of their lives. They cannot decide on any affair without first referring to God’s injunctions that may be relevant to it and implement them. There is only one source to know God’s guidance; that is, His Messenger. Thus, in the second part of the declaration by which a person becomes a Muslim we declare that we `bear witness that Muĥammad is God’s Messenger.’ This theoretical basis of the Islamic doctrine provides a complete code of living for the entirety of human life. A Muslim approaches every aspect of his individual or social life, whether within or outside the Islamic community, from the perspective of this code of living which also regulates the internal and external relations of the Muslim community.

如前所述,伊斯兰不能局限于一种仅被人们当作信仰来接受、只以礼仪功修的形式奉行的理论,同时仍然安于现存的蒙昧(jāhiliyyah)社会结构之中。即使真信士人数众多,如果他们这样做,他们身处蒙昧社会之中,也不可能使伊斯兰获得真实而切实的存在。那些在理论上是穆斯林、却身处蒙昧社会结构之中的人,必然要回应该社会的种种要求。不论他们愿意与否,他们都会自觉或不自觉地尽力满足其基本需求,捍卫其存在,并设法抵御任何威胁这种存在的力量或因素。任何生命体都会动用它的全部器官来完成这些任务,而无需征询这些器官的意见。从实际层面看,那些在理论上是穆斯林的人,将继续在实践中支持和巩固他们理论上本应努力瓦解的蒙昧社会。他们将作为其结构中的活细胞存在,以自己的全部才干、经验和能力支撑其持续存在。而他们的努力,实际上应当导向把自己的全部力量、才干和经验用于建立伊斯兰社会。

As has already been explained, Islam cannot confine itself to a mere theory which people accept as a belief practised merely as worship rituals while remaining within the structure of the existing jāhiliyyah society. If true believers, numerous as they may be, do that, their presence within the jāhiliyyah society cannot lead to a real and practical existence of Islam. Those ‘theoretical’ Muslims who are part of the structure of the jāhiliyyah society will inevitably have to respond to its requirements. Whether they like it or not, they will try, consciously or subconsciously, to fulfil its basic needs and defend its existence, and they will try to counter whatever forces or factors are threatening that existence. Any living entity will always complete these tasks using all its organs without even consulting them. In practical terms, those individuals, who are theoretically Muslims, will continue to practically support and strengthen the jāhiliyyah society which they should, in theory, be trying to dismantle. They will remain living cells within its structure, supporting its continuing existence with all their talent, experience and capability. Their efforts should in fact be directed to using all their power, talent and experience for the establishment of an Islamic society.

信道、迁徙并以财产和生命为主道而奋斗的人，以及庇护和援助他们的人，这些人是彼此的盟友和保护者。至于那些信道但未迁徙（来投奔你们）的人，在他们迁徙之前，你们对他们没有保护的义务。然而，如果他们因信仰而向你们请求援助，你们有义务援助他们，除非是对与你们有盟约的民族。真主洞察你们所做的一切。不信道的人彼此是盟友。你们若不照此去做，大地上就会有迫害和大量的败坏。（第72-73节）

Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. (Verses 72-73)

凡在麦加宣布自己相信"除真主外别无应受崇拜者，穆罕默德是真主的使者"的人，同时也都宣告与自己的家族、宗族、部落断绝一切效忠关系，也与代表蒙昧时代社会的古莱什人的领导断绝效忠。与此同时，他们向穆罕默德ﷺ——真主的使者，以及在他领导下正在兴起的新社会的核心——宣誓全心效忠。

Everyone in Makkah who declared his or her belief that `there is no deity other than God and that Muĥammad is God’s Messenger’ also disclaimed all loyalty to their family, clan, tribe or to the leadership of the jāhiliyyah society represented by the Quraysh. At the same time, they pledged every loyalty to Muĥammad, God’s Messenger, and to the nucleus of the new society emerging under his leadership.

另一方面,jāhiliyyah(蒙昧时代)社会在双方于战场交锋之前,就已试图抵御这一新群体所构成的威胁,这个从它之中分离出来的新群体。它无疑曾在这个群体的早期就试图将其扑灭。

On the other hand, the jāhiliyyah society tried to defend itself against the danger represented by the new group which broke away from it even before they clashed in the battlefield. It certainly tried to crush the new group in its early days.

与此同时,先知ﷺ在新群体成员之间建立了兄弟纽带。换言之,他将那些脱离蒙昧时代(jāhiliyyah)社会的人,转变为一个新的共同体,在其中确立了一种新的相互忠诚的纽带。在这个新共同体中,信仰的纽带取代了其他社会中血缘与家族的纽带。该共同体中的每个人都向新的领导层和新的实体效忠,从而取代了一切过往的纽带与忠诚。

At the same time, the Prophet established a bond of brotherhood between the members of the new group. In other words, he transformed those individuals who broke away from the jāhiliyyah society into a new community where a new bond of mutual loyalty was established. In the new community, the bond of faith replaced that of blood and family in other societies. Everyone in that community pledged their total loyalty to the new leadership and the new entity, thus replacing all past bonds and loyalties.

当麦地那的一些人接受伊斯兰教，并向伊斯兰领导层宣誓全然效忠时，他们明确表示，在任何情况下都会服从该领导层。他们还宣誓，会努力保护真主的使者免受敌人侵害，就像保护自己的妇女、儿童和财产一样。一切安排就绪后，真主允许麦加的穆斯林迁往麦地那。于是，新的伊斯兰国家在真主使者ﷺ的领导下在麦地那建立起来。先知ﷺ再次在穆哈吉林（即迁徙者）与安萨尔（即襄助者）之间建立了兄弟关系。这种兄弟关系再次取代了血缘和家族的纽带，以及由此而来的种种权利和义务，包括继承、支付血金以及家族和部落所负有的其他赔偿责任。 “信道并迁徙、以自己的财产和生命为真主之道而奋斗的人，以及庇护和援助他们的人，他们互为盟友和保护者。”（第72节）他们互为保护者，是因为他们彼此提供支持；他们互为盟友，是因为他们彼此继承，并在因意外死亡而需支付的血金及其他赔偿上相互帮助，同时履行血缘关系所产生的义务和承诺，信守相应的誓约。

再次，该章指出了信仰的真正本质：“信道、迁徙并为真主之道而奋斗的人，以及庇护和援助他们的人，他们才是真正的信士。他们必获赦宥和丰厚的给养。”（第74节）这便是真实信仰的真实写照。这节经文告诉我们，伊斯兰教究竟如何获得其真实的存在。伊斯兰教并非仅凭宣布其理论基础、将其作为观念性信仰接受，甚至仅仅履行其功修礼仪，就成为现实。伊斯兰教是一种生活准则，需要一个积极的组织来加以实施并付诸实践。当它仅停留在信仰的层面时，其存在依然是抽象的。若没有这样一个致力于其实施的积极组织，它就无法获得真实而切实的存在。

Once more, the sūrah states the true nature of faith: “Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them.” (Verse 74) This is the true picture reflecting true faith. This verse tells us exactly how Islam gains its real existence. Islam does not become a reality with a declaration of its theoretical basis, or its adoption as a conceptual belief, or even with offering its worship rituals. The religion of Islam is a code of living which needs an active organization to implement it and put it into practice. When it remains in the form of beliefs only, its existence remains abstract. It does not become a true and practical existence without such an active organization dedicated to its implementation.

属于这样一个积极组织的人，是真正的信士，他们被应许获得宽恕和丰厚的给养。这里提到给养，是就他们的奋斗、牺牲财产、扶持兄弟以及为他们提供庇护而言的，包括他们在履行这些责任时所承担的一切开销。但除了这样丰厚的给养之外，他们还被赐予罪过的宽恕，这是真主恩赐中最好的一种。

Those who belong to such an active organization are the true believers who are promised forgiveness and generous provisions. The provisions are mentioned here in relation to their striving, sacrificing their wealth, supporting their brethren and giving them shelter, with all the costs they bear in meeting these responsibilities. But in addition to such generous provisions, they are given forgiveness of sins, which counts as the best type of God’s bounty.

与最初的穆斯林群体——即穆哈吉林（迁士）和安�斯尔（辅士）——并列的，还有此后信仰并迁徙、为真主之道而奋斗的所有人。然而，最初的群体另有其卓越的品级，这在古兰经的其他经文中已有陈述。此处补充这一点，是为了说明这些人同样属于穆斯林共同体，并向其效忠。经文说："此后信道、迁徙并与你们一同奋斗的人，也属于你们。"（第75节）

Grouped with the first Muslim community of the Muhājirīn and the Anşār are all those who later migrate and strive for God’s cause, but the first community had its degree of excellence, as stated in other Qur’ānic verses. The addition is stated here to make it clear that these also belong to the Muslim community, and give it their allegiance. “And those who subsequently come to believe, and migrate and strive hard with you [for God’s cause] shall also belong to you.” (Verse 75)

迁徙的义务一直延续到麦加归顺伊斯兰为止。那时，整个阿拉伯半岛都承认伊斯兰的领导，其全体人口构成了伊斯兰共同体。先知清楚地宣布，迁徙的义务已不再有效，但人们仍须为伊斯兰事业而努力，竭力效力于它的大业。这是伊斯兰第一轮的胜利，它开启了一个伊斯兰统治的时期，持续了近十二个世纪。在整个这一时期，伊斯兰法得到施行，穆斯林的领导承认真主的主权，并履行伊斯兰法所规定的义务。如今，当整个世界重新陷入蒙昧无知（jāhiliyyah）之时，真主的法不再被施行，主权被各地的暴君篡夺，一部分人屈从于另一部分人。一轮新的进程由此开始。在这一轮中，第一轮所适用的各项暂行法律都可能适用。因此，可以建立一片施行伊斯兰的土地，穆斯林应当迁往那里。在之后的阶段，伊斯兰的统治将借真主的意志覆盖广阔的地域，届时将不再需要迁徙。此阶段个体穆斯林的责任，同样是像第一轮那样，为伊斯兰事业而努力奋斗。

通过其独特的方式建立穆斯林共同体，并以信仰的纽带将其组织起来，伊斯兰教旨在彰显并提升人的人性品质，使其在生活的各个方面都占据突出地位。我们不难察觉伊斯兰教的方法，连同其全部的规则、制度与律法，在其中所体现的清晰一致性。

As it builds the Muslim community on the basis of its unique approach, establishing its active organization which is bound together by the bond of faith, Islam aims to highlight and enhance the human qualities of man, giving them prominence in all aspects of life. We cannot fail to notice the clear consistency of the Islamic approach, with all its rules, regulations and laws.

人与其他有生命的事物有某些共同之处，甚至与无生命的事物也有某些共同之处。正因如此，那些倡导所谓“科学无知”的人，有时声称人不过是另一种动物，有时又声称人属于物质世界，与无生命的物体无异。然而，除了人与动物和物质所共有的这些特征之外，人还拥有自己的品质和特性，使他区别于两者，并使他成为绝对独特的存在。最终，在无可否认的事实压力下，那些属于“科学无知”的人也承认了人的独特性。

There are certain aspects which man has in common with other animate objects, and some which he shares even with inanimate objects. These have caused those who advocate what may be termed as ‘scientific ignorance’ to claim on occasions that man is just another animal and on others that he belongs to the world of matter, like inanimate objects. Yet besides these features which man has in common with animals and matter, he has his own qualities and characteristics that distinguish him from both and make him absolutely unique. Ultimately, and under the pressure of undeniable facts, those who belong to `scientific ignorance’ have acknowledged man’s uniqueness.

凭借真主所规定的独特进路,伊斯兰强调、提升并巩固了那些构成人之独特地位的品质。这正是以信仰的纽带作为穆斯林共同体团结之基础、并作为其组织之支柱的缘由。

With its special approach defined by God Almighty, Islam highlights, enhances and strengthens the qualities that contribute to man’s unique status. This is indeed the reason for making the bond of faith the basis of unity in the Muslim community and the mainstay of its organization.

信仰诉诸人类最崇高的品质与特性。伊斯兰并不以血统、语言、土地、种族、肤色、利益或共同命运中的任何一种纽带来建立穆斯林共同体。这些纽带，人与动物都是共有的。

Faith appeals to the highest human qualities and characteristics. Islam does not establish the Muslim community on any bond of descent, language, land, race, colour, interests or common destiny. These are ties which men have in common with animals.

这些纽带将群居的动物聚集在一起，人们可以在马厩、牧场以及动物的语言中看到它们发挥作用。信仰则不同，它为人提供了关于其起源、存在与归宿，以及他所生活的宇宙之起源、存在与归宿的完整而全面的解释。它使人成为远比物质更为尊贵的受造物。

These ties bring together flocks of animals and they can be seen in operation in stables, grazing land and in animal language. Faith, on the other hand, provides man with a full and complete explanation of his origin, existence and destiny, as well as those of the universe in which he lives. It makes him a creature far superior to matter.

信仰与人的灵魂和理智相关，正是这两种品质使人独一无二，并将人的人性提升到最高境界，这是其他任何生物都无法企及的。

这种以信仰作为伊斯兰社会基本纽带的伊斯兰路径取得了卓越的成效。伊斯兰的路径并不强调人与动物所共有的那些特质,而是促进和培育人的人性品质,使其成为主导因素。这一态度的具体而显著的成果是,伊斯兰社会成为一个开放且包容一切的共同体,不同种族、民族、语言和肤色的人都是其中的成员。没有任何障碍阻止他们组成一个团结而开放的社会。

This Islamic approach making faith the basic social tie in Islamic society has produced remarkable results. Instead of stressing those traits which are common to both man and animal, the Islamic approach promotes and nurtures man’s human qualities so that they become the dominant factors. The concrete remarkable result of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society.

各民族中天赋较高、才能各异的人才，如同江河汇入这片广阔的海洋，并且和谐共事。如此相融并蓄，使文明在极短的时间内达到了很高的水平。它汇聚了各民族的能力、思想与智慧，缔造了一个伟大的文明，尽管在那个时代，旅行困难，通讯迟缓。

The rivers of higher talents and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those peoples to produce a great civilization, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

在这个独特的伊斯兰社会中,阿拉伯人、波斯人、叙利亚人、埃及人、摩洛哥人、土耳其人、中国人、印度人、罗马人、希腊人、印度尼西亚人、非洲人以及其他民族和种族的人聚集在一起。他们各自的特点相互融合,在相互合作、和谐与团结中,共同参与了伊斯兰共同体和伊斯兰文化的建设。这一辉煌的文明并非"阿拉伯"文明,而是伊斯兰文明。它从未披上民族主义的外衣,而是始终以信仰为基础。

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilization was not an `Arab’ civilization but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.

所有这些民族在爱的纽带中平等地聚集在一起，心怀同一个目标。他们竭尽所能，充分发展各自种族的特质，并将各自个人、民族和历史经验的精华贡献出来，用于建设这一团结的共同体。他们都作为平等的成员属于这一共同体，而他们之间的共同纽带，是他们与其主的关系。在这个共同体中，他们的“人性”得以毫无阻碍地发展。这样的特质，在人类整部历史中从未在任何其他共同体中出现过。

All these peoples came together on an equal footing in a relationship of love, with their minds set on a single goal. They used their best abilities, developed the qualities of their races to the fullest, and brought the essence of their personal, national and historical experiences for the development of this united community, to which they all belonged as equal members and in which their common bond was through their relationship with their Lord. In this community their `humanity’ developed without any hindrance. Such characteristics were never witnessed in any other community in the entire history of mankind.