与第2至5章一样，本章也是在先知传教的麦地那时期降示的；而第6章和第7章（见第五卷和第六卷的论述）则更早，是在先知仍居于麦加时降示的。正如此前已清楚的，本注释的做法是遵循《古兰经》的排列次序，而不是按降示的时间先后。一方面，除了大致可以说明某章属于麦加降示、某章属于麦地那时期之外，我们无法绝对确定每章降示的确切时间，而且即便是这样的大致划分，学者之间也存在一些分歧。要精确确定每节经文、每段经文或每章经文降示的具体时间，实际上是不可能的，尽管对于少数经文，我们确有可靠的传述说明其确切降示时间。

Like Sūrahs 2-5, discussed in Volumes I—IV, this sūrah was revealed in the Madinah period of the Prophet’s mission, while Sūrahs 6 and 7, discussed in Volumes V and VI, were revealed earlier when the Prophet was still in Makkah. As is already clear, our approach in this commentary is to follow the order adopted in the Qur’ān, in preference to the chronological order of revelation. For one thing, it is not possible to be absolutely certain about the time of revelation of each sūrah, except in general terms indicating that one sūrah is a Makkan revelation and another belongs to the Madinah period, but even then there are some differences of views. To try to determine the exact order of when each verse, passage or sūrah was revealed is practically impossible, despite the fact that in the case of a small number of verses we have confirmed reports concerning the exact time of revelation.

虽然追溯启示降示的先后次序，对于确定先知时期伊斯兰运动的发展脉络可能很有价值，但由于缺乏清晰而确凿的证据，这一工作既困难又有问题。我们所能得出的结论始终是不确定的，并可能导致严重或错误的结论。因此，我选择按照第三任哈里发奥斯曼时期定稿的原始经本中的传统次序来呈现《古兰经》。不过，我尝试考察与每章启示相关的历史事件，同时明白这只能以概括性和试探性的方式进行。这样做，我只是试图对引发每章启示的大致情况，给出一个概括性的、试探性的认识。

Valuable as the endeavour to trace the chronological order of revelation may be in trying to establish the pattern of progress of the Islamic movement at the time of the Prophet, the lack of clear and firm evidence makes this endeavour both hard and problematic. The conclusions that we may arrive at will always remain uncertain, and could lead to serious or erroneous results. Therefore, I have chosen to present the Qur’ān in the traditional order given in the original copy finalized at the time of `Uthmān, the third Caliph. However, I try to look at the historical events associated with the revelation of each sūrah, knowing that this can only be done in general and tentative terms. In so doing, I am only trying to give a general and tentative idea of the circumstances leading to the revelation of each sūrah.

本章《盗取战利品》（al-Anfāl，又译《战利品》）是在《黄牛章》（第2章）之后启示的，时间在伊斯兰历第二年的莱麦丹月发生的白德尔战役之后不久，约在先知迁徙麦地那后十九个月。然而，若只说它启示于第2章之后，这一说法并不完整，因为第2章并非一次性全部降示。其中一些段落在麦地那时期早期降示，另一些则在后期降示，前后历时近九年。本章《盗取战利品》正是在这两个时间点之间降示的，而那时第2章仍在逐步降示、趋于完整的过程中。这意味着，每段经文降示后，都会依照先知所received的天命指示被放置在其恰当的位置。通常，当我们说某章启示于某年某日时，只是指其启示的开始时间。

This sūrah, al-Anfāl, or The Spoils of War, was revealed after Sūrah 2, The Cow, shortly after the Battle of Badr which took place in Ramađān, in the second year of the Islamic calendar, approximately 19 months after the Prophet’s migration to Madinah. However, when we say that it was revealed after Sūrah 2, our statement does not give a complete picture, because Sūrah 2 was not revealed in full on one occasion. Some of its passages were revealed early in the Madinan period, and some towards its end, stretching over a period of nearly nine years. The present sūrah, al- Anfāl, was revealed sometime between these two dates, while Sūrah 2 was still in the process leading to its completion. This meant that a passage would be revealed and placed in its appropriate position, according to divine instruction given through the Prophet. Normally, however, when we say that a particular sūrah was revealed on such and such date, we are simply referring to the beginning of its revelation.

有些传述认为第30至36节是在麦加降示的,因为这些经文提到了先知迁往麦地那之前在麦加发生的事件。然而,这并不足以得出这样的结论。许多在麦地那降示的经文都提到了麦加时期的往事。在本章中,第26节就是这样的例子。此外,被认为在麦加降示的这段经文的最后一节,即第36节,讲述的是多神教徒如何拨款为乌侯德战役做准备,而乌侯德战役发生在他们于白德尔战役中败北之后。

Some reports suggest that verses 30-36 were revealed in Makkah, since they refer to events that took place there before the Prophet’s migration to Madinah. This, however, is not a sufficient reason to draw such a conclusion. Many are the verses revealed in Madinah that refer to past events from the Makkan period. In this sūrah, verse 26 provides such a case. Moreover, verse 36, the last one in the passage claimed to have been revealed in Makkah, speaks of how the idolaters allocated funds to prepare for the Battle of Uĥud, which took place after their defeat at Badr.

那些声称这些经文是麦加启示的报道，还提到了一段极不可能发生的对话。报道称，“先知的叔叔、为他提供保护的艾布·塔利布问先知：‘你的族人正在策划对付你什么？’他回答：‘他们想用魔法咒害我，或者放逐我，或者杀我。’他说：‘谁告诉你的？’先知回答：‘我的主。’艾布·塔利布便说：‘你的主是位好主。你要照顾好他。’先知说：‘我照顾他？不，是他照顾我得很好。’作为对此的评述，启示了第26节经文，说：‘你们当初在地上人数稀少、处于弱势，又担心人们会除掉你们的时候，你们应当记住：他庇护了你们，以他的援助加强了你们，并赐予你们许多美好的給养，以便你们感恩。’（第26节）”

The reports that claim that these verses were a Makkan revelation also mention a conversation that is highly improbable. They mention that “Abū Ţālib, the Prophet’s uncle who provided him with protection, asked the Prophet: ‘What are your people plotting against you?’ He answered: ‘They want to cast a magic spell on me, or to banish or kill me.’ He said: ‘Who told you this?’ The Prophet replied: `My Lord.’ Abū Ţālib then said: ‘Your Lord is a good one. Take care of him.’ The Prophet said: ‘I take care of Him! No, it is He who takes good care of me.’ By way of comment on this, verse 26 was revealed, saying: “Remember when you were few and helpless in the land, fearful lest people do away with you: how He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26)

ibn Kathīr提到了这则传述，并否定了它，他说："这是非常不可能的，因为这节经文是在麦地那降示的。此外，整个事件，即古莱氏召集其显贵开会商讨如何除掉先知，并提出监禁、驱逐或杀害他的建议，发生在先知迁徙的前夕，距阿布·塔利卜去世约三年。阿布·塔利卜去世时，先知失去了那位全力支持和保护他的叔叔。于是古莱氏得以欺凌他，并策划了杀害他的阴谋。" 穆罕默德·伊本·伊斯哈格是先知非常早期的传记作者，他转述了两段较长的传述，其传述链追溯到伊本·阿拔斯，他是先知的堂弟，也是一位杰出的学者，内容涉及古莱氏的这些阴谋。他最后说道：

Ibn Kathīr mentions this report and discounts it, saying: “This is highly improbable, because this verse was revealed in Madinah. Besides, the entire event, when the Quraysh convened a meeting of its notables to discuss how they could get rid of the Prophet and the suggestions they made of imprisoning, banishing or killing him, took place on the eve of the Prophet’s migration, about three years after Abū Ţālib’s death. When Abū Ţālib died, the Prophet lost his uncle who had given him full support and protection. The Quraysh were thus able to abuse him and concoct a plot to kill him.” Muĥammad ibn Isĥāq, a very early biographer of the Prophet, transmits a couple of long reports on the authority of Ibn `Abbās, the Prophet’s cousin who was an eminent scholar, concerning these plots by the Quraysh. He concludes by saying:

“随后，真主允许他离开。他在麦地那安顿下来后，真主向他降示了名为《战利品》（Al-Anfāl）的章节，提醒他真主的恩典：“当时，不信道者谋算你，要把你囚禁，或将你杀死，或将你驱逐。他们设计，真主也设计；真主是最善设计者。”（第30节）

“God then gave him permission to depart. After he settled in Madinah, He revealed to him the sūrah entitled al-Anfāl, reminding him of His grace: “Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30)

这段伊本·阿拔斯的叙述与整章经文的总体内容相吻合，其中提醒先知和他的同伴们真主的恩典。当他们想起真主恩典的这些方面时，便会受到激励去履行职责、与信仰的敌人作战并坚定不移。因此，认为整章经文都是在穆斯林迁往麦地那之后降示的，这种说法更为准确。

This report by Ibn `Abbās fits well with the general text of the complete sūrah, and its reminders to the Prophet and his companions of His grace. When they remember these aspects of God’s grace, they are motivated to fulfil their duty, fight the enemies of their faith and stand firm. Hence, to say that the whole sūrah was revealed after the Muslims’ migration to Madinah is more accurate.

本章以白德尔战役为主题。这场战役的经过、结果及其对人类历史的影响，构成伊斯兰运动发展进程中的一个重大里程碑。真主称这场战役为“真理与谬误分辨之日，两军相遇之日”。（第41节）

This sūrah takes up the Battle of Badr as its subject matter. This battle, its circumstances, results and effects on human history constitute a major landmark in the progress of the Islamic movement. God describes this battle as “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

他不仅将这场战役视为今生与人类历史的分界点，还将其视为来世的分界点。《古兰经》中说："这两造，为他们的主而争论。至于不信道的人，将为他们裁制火的衣服，将把沸水浇在他们的头上，将使他们腹中所有的东西和皮肤都被熔化。他们还将被铁棍击打。每当他们因痛苦想要逃出，就被送回原处，并且有话对他们说：'你们尝试烈火的刑罚吧！'真主必定使信道并行善的人进入下临诸河的乐园，他们在其中将被饰以金镯和珍珠，他们的衣服是丝绸。因为他们曾蒙指引善美的言辞，又蒙指引至可颂的主的道路。"（22：19-24）一些传述表明，这些经文所指的是在白德尔相遇交战的两支队伍。这证实了这场战役是后世人们被区分的标准。至高无上的真主的这句话，足以使我们清楚地认识到那一天的战役有多么重要。在讨论这场战役、导致它的事件以及它的结果时，我们将尝试说明它的重大价值。

He also makes it the parting point not merely in this life or in human history, but also in the life to come. He says in the Qur’ān: “These two adversaries have become engrossed in contention about their Lord. For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. For they were guided to the best of words; and so they were guided to the way that leads to the One to whom all praise is due.” (22: 19-24) Some reports suggest that these verses speak of the two hosts that met in battle at Badr. This confirms that this battle provides the criterion by which people shall be distinguished in the life to come. This statement by God Almighty is sufficient to give us a clear idea of the importance of that day of battle. We will try to give an idea of its great value as we discuss the battle, the events leading to it and its outcome.

尽管那场战役意义非凡，但只有理解其本质，并认识到它仅仅是圣战（jihād）中的一个章节，我们才能清楚地看到它的真正价值。

Exceptionally important as that battle is, its true value cannot be clearly seen unless we understand its nature and realize that it was merely one episode of jihād.

要充分领会这一点，我们还需要理解圣战（jihād）的动机与目标；而若不能充分理解伊斯兰教本身的性质，我们便无法理解这些动机与目标。

To appreciate it fully we also need to understand the motives and objectives of jihād; and we certainly cannot understand those unless we fully understand the nature of Islam itself.

在其珍贵的著作《Zād al-Ma`ād》中，伊玛目伊本·盖伊姆收录了一章，标题为：《先知ﷺ在处理不信者与伪信者方面的指导之演进：从其使命之始至其生命之终》。以下为该章的高度概括版本：

写作时持失败主义和道歉心态、试图为伊斯兰圣战辩护的人，常常混淆两项截然不同的原则。第一项是伊斯兰明确反对强迫人接受任何特定的信仰；第二项是伊斯兰的一种取向，即消除那些试图阻止伊斯兰向人们传达信息的政治和物质力量，使人们得以向上帝归顺。这两项原则明显不同，绝不应当混为一谈。然而，正是由于这种失败主义，这些作者才试图把圣战限定为今天所谓的"防御性战争"。但伊斯兰圣战完全是另一回事，与今天人们所进行的战争及其动机和表现形式毫无关系。伊斯兰圣战的动机，可以从伊斯兰的本质、它在人类生活中的作用、上帝为它所设定的目标中找到，而上帝派遣祂最后的使者、携带祂完美的讯息，正是为了实现这些目标。

Writers with a defeatist and apologetic mentality who try to defend Islamic jihād often confuse two clearly different principles. The first is that Islam comes out clearly against forcing people to accept any particular belief, while the second is its approach that seeks to remove political and material forces that try to prevent it from addressing people, so that they may not submit themselves to God. These are clearly distinct principles that should never be confused. Yet it is because of their defeatism that such writers try to limit jihād to what is called today ‘a defensive war’. But Islamic jihād is a totally different matter that has nothing to do with the wars people fight today, or their motives and presentation. The motives of Islamic jihād can be found within the nature of Islam, its role in human life, the objectives God has set for it and for the achievement of which He has sent His final Messenger with His perfect message.

我们可以把伊斯兰信仰描述为一项宣告:人类应从对受造物的奴役之中获得解放,包括从人自身的私欲之中获得解放。它也宣告,宇宙间一切神性与主权都唯独属于真主。这对一切将主权赋予人类、无论以何种形式出现的制度构成挑战。实质上,这是对任何将主权,甚至神性,赋予人类的境况的反叛。一种将最终权威赋予人类的境况,实际上是将那些人提升为神明的地位,篡夺了真主自身的权威。作为人类解放的宣言,伊斯兰意味着将真主的权威归还于祂,拒绝那些依照人造法律统治人类社会的篡夺者。如此,就没有人被置于支配其他人的主宰地位。宣告真主的权威与主权,意味着消除一切人类的王权,确立宇宙主宰真主的统治。正如《古兰经》所言:"他是天上的主,也是地上的主。"(43:84)"裁决唯属真主。他命令你们不要崇拜祂以外的任何人。这是正教,但大多数人不知道。"(12:40)"你说:……"

We may describe the Islamic faith as a declaration of the liberation of mankind from servitude to creatures, including man’s own desires. It also declares that all Godhead and Lordship throughout the universe belong to God alone. This represents a challenge to all systems that assign sovereignty to human beings in any shape or form. It is, in effect, a revolt against any human situation where sovereignty, or indeed Godhead, is given to human beings. A situation that gives ultimate authority to human beings actually elevates those humans to the status of deities, usurping God’s own authority. As a declaration of human liberation, Islam means returning God’s authority to Him, rejecting the usurpers who rule over human communities according to manmade laws. In this way, no human being is placed in a position of Lordship over other people. To proclaim God’s authority and sovereignty means the elimination of all human kingship and to establish the rule of God, the Lord of the universe. In the words of the Qur’ān: “He alone is God in the heavens and God on earth.” (43: 84) “All judgement rests with God alone. He has ordered that you should worship none but Him. That is the true faith, but most people do not know it.” (12: 40) “Say:

当我们理解了伊斯兰的本质，正如前文所解释的那样，我们便会认识到，圣战（jihād），即为真主的事业而奋斗，除了其宣教形式之外，采取军事形式也是必然的。我们还将进一步认识到，圣战从来不是防御性的，至少不是今天“防御性战争”一词通常所指的那种狭义意义上的防御。

When we understand the nature of Islam, as it has already been explained, we realize the inevitability of jihād, or striving for God’s cause, taking a military form in addition to its advocacy form. We will further recognize that jihād was never defensive, in the narrow sense that the term `defensive war’ generally denotes today.

正是这种狭义的理解，被那些屈服于当前局势压力、又屈从于东方学家狡猾攻击的失败主义者所强调。事实上，为主道而奋斗，即“圣战”（jihād），代表着一种积极的运动，旨在使全世界的人获得解放，并在每个阶段运用适当的手段应对各种情况。

It is this narrow sense that is emphasized by the defeatists who succumb to the pressure of the present circumstances and to the Orientalists’ wily attacks. Indeed the concept of striving, or jihād, for God’s cause represents a positive movement that aims to liberate man throughout the world, employing appropriate means to face every situation at every stage.

如果我们必须将伊斯兰的圣战（jihād）描述为防御性的，那么就需要修正“防御”一词的含义，使其指保卫人类，抵御一切阻碍人类解放、限制人类自由的因素。这些因素可以表现为观念和信仰，也可以表现为制造经济、阶级和种族差别的政治制度。伊斯兰初现之时，这个世界充斥着此类障碍，其中一些形式至今仍存在于当今的蒙昧时代（jāhiliyyah）之中。

If we must describe Islamic jihād as defensive, then we need to amend the meaning of the term `defence’ so that it means the defending of mankind against all factors that hinder their liberation and restrict their freedom. These may take the form of concepts and beliefs, as well as political regimes that create economic, class and racial distinctions. When Islam first came into existence, this world was full of such hindrances, some forms of which persist in present- day jāhiliyyah.

当我们赋予"防御"一词如此广泛的含义时,就能理解世界各地伊斯兰圣战的动机,也能理解伊斯兰的本质。否则,任何试图在当代狭义的"防御"概念之内为圣战寻找防御性理由的做法,都说明其对伊斯兰的本质及其在世界上的作用缺乏理解。此类尝试竭力寻找任何证据,以证明早期穆斯林发动圣战是为了击退邻国对穆斯林领土的侵略,而在某些人看来,这片领土仅限于阿拉伯半岛。所有这些都表明了一种赤裸裸的失败主义。

When we give the term `defence’ such a broader meaning we can appreciate the motives for Islamic jihād all over the world, and we can understand the nature of Islam. Otherwise, any attempt to find defensive justification for jihād, within the contemporary narrow sense of defence, betrays a lack of understanding of the nature of Islam and its role in this world. Such attempts try to find any evidence to prove that early Muslims went on jihād to repel aggression by their neighbours against the Muslim land, which to some people is confined to the Arabian Peninsula. All this betrays stark defeatism.

Abū Bakr、`Umar 和 `Uthmān 这前三位哈里发，如果他们感到阿拉伯半岛不会受到拜占庭帝国或波斯帝国的任何进攻，他们是否会因此而放弃对 Al-Anfāl（战利品）的……

Had Abū Bakr, `Umar and `Uthmān, the first three Caliphs, felt secure against any attack on Arabia by the Byzantine or the Persian Empires, would they have refrained Al-Anfāl (The Spoils of War) | PROLOGUE 1 1

在麦加忍住不战，是遵照真主的命令，也只是长远战略中的一个阶段。穆斯林迁至麦地那的最初岁月，情形也是如此。然而，促使麦地那穆斯林社群采取这一立场的，不仅仅是保卫麦地那、使其免受攻击的需要。这固然是首要目标，但绝非终极目标。实现这一目标，提供了手段和稳固的根基，使人们能够从这里出发，清除那些束缚人类、剥夺人类自由的障碍。

Holding back from fighting in Makkah, by divine order, was only a stage in a long-term strategy. The same was the case in the early days after the Prophet’s migration to Madinah. However, what made the Muslim community in Madinah take its stance was not merely the need to defend Madinah and make it secure against attack. This was certainly a primary objective, but it was by no means the ultimate one. Achieving this objective provided the means and the secure base from which to remove the obstacles that fettered man and deprived him of his freedom.

此外，穆斯林在麦加不诉诸武力是完全可以理解的。传播伊斯兰教的空间相当自由。先知得到自己的家族哈希姆人的保护，能够宣布他的使命，向个人和群体阐述其清晰的原则与信仰。当时没有有组织的政治力量阻止他这样做，也没有阻止个人聆听他的讲述。因此，这一阶段没有诉诸武力的必要。我们在第三卷第197至198页评注那节经文“你没有看见那些曾被告知‘你们要克制双手（不要作战），应当谨守拜功，完纳天课’的人吗？”时，还列出了其他原因。在此引述我们当时所述的一部分，或许有助于理解：

Besides, it is perfectly understandable that Muslims should refrain from taking up arms in Makkah. Advocacy of Islam was reasonably free. Assured of protection by his own clan, the Hāshimites, the Prophet was able to declare his message, addressing it to individuals and groups and putting to them its clear principles and beliefs. There was no organized political power to stop him from doing so, or to stop individuals from listening to him. Hence, there was no need at this stage to resort to force. There were other reasons which we outlined in Volume III, pp. 197-198, when commenting on the verse that says: “Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt... ?’” It may be useful to quote here a part of what we stated there:

1. 一个原因可能在于，麦加时期是一个培养、教育和预备特定群体的时期，是在特定条件下进行的。这类计划的目标之一，是训练阿拉伯人的心智，使其坚忍不拔，能够忍受个人与集体的艰难困苦，以此超越个人的私欲。一个人自身及其直接所属的群体不应再是其生活的核心与主要推动力。人们需要学会克制和自我约束，不再像其天性那样即刻暴怒、动辄愤恨。他们需要学会以有组织社会成员的身份行事，在一切事务上听从并服从一个中央领导层的咨询与指挥，无论这与他们的习俗和传统有多大不同。这正是重塑阿拉伯人性格的基石，目的是建立一个文明、有序、非部落化的穆斯林社会，并承认一个统领全局的领导体系。

1. One reason could be that the Makkan period was one of training, educating and preparing a particular group of people under certain conditions. One of the aims of such a programme is to discipline the Arab mind to persevere and endure personal and collective hardship as a means to transcend personal egos. One’s own self and immediate community should no longer be the focus and prime movers in one’s life. People needed to be taught restraint and selfcontrol and how not to react with immediate rage and anger, as was their nature. They needed to learn to behave as members of an organized society with a central leadership to be consulted and obeyed in all matters, regardless of how different that was from their customs and traditions. This was the cornerstone in remodelling the Arab character to establish a civilized, orderly, non-tribal Muslim society that recognizes a governing leadership.

当我们结合所有相关情况来审视这一局势时，便会发现，认为圣战（jihād）仅仅是狭义上的防御性战争，这一论点站不住脚。那些试图为伊斯兰的扩张寻找纯粹防御性理由的人，在穆斯林处于无力境地之时，又受到东方学家的攻击，陷入了进退两难的困境。事实上，今天的穆斯林已经远离伊斯兰，只有一小部分坚定的人致力于实践伊斯兰的宣言：人应当从一切权威中解放出来，唯独服从真主的权威。

When we review the situation with all its relevant circumstances, we realize that the argument that jihād is nothing more than a defensive war, in the narrow sense of the term, cannot hold. Those who try to find pure defensive reasons to justify the expansion of Islam find themselves cornered by Orientalists’ attacks at a time when Muslims are powerless. Indeed Muslims today are far removed from Islam, except for a small minority who are determined to implement the Islamic declaration of man’s liberation from all authority except that of God.

伊斯兰的传播不需要任何超出《古兰经》所述理由之外的辩护。

The spread of Islam does not need to find any justification other than those stated in the Qur’ān:

让他们为真主的事业而战——凡是愿意以今世的生命换取后世生命的人。无论谁为真主的事业而战，被杀或得胜，我都将赐予他丰厚的报酬。你们为何不为真主的事业而战，为那些无助的男人、女人和孩子而战？他们呼喊道：“我们的主啊！求你把我们从这个居民都是压迫者的城市里救出去，求你从你那里为我们派一位保护者，为我们派一位援助者。”信道的人为真主的事业而战，不信道的人为邪恶的事业而战。你们应当与撒旦的朋友作战，撒旦的计谋确实是软弱的。（4：74-76）

Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward. And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, “Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.” Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan. (4: 74-76)

对不信道者说:如果他们停止(敌对),过去的一切都将被赦免;但如果他们仍然坚持,那就让他们记住前人的遭遇。你们要与他们战斗,直到不再有迫害,一切的服从都归于真主。如果他们停止,那么真主确实洞察他们所做的一切。

Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

但如果他们背弃，那么你应当知道，真主是你们的保护主。这保护主是多么优美，这援助者是多么美好。（8：38-40） Note: the rules call for writing God, not Allah, so the translation uses 真主 (the Chinese word for God), as instructed.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support. (8: 38-40)

伊斯兰是由真主所赐予的制度,其宗旨在于确立真主主权这一根本原则,以及人唯独侍奉祂的原则。它将这一原则付诸实践,建立起一个人类社会,在其中人们完全摆脱对真主以外任何人的侍奉。因此,人们只受真主的律法统治,以此彰显祂的权威,换言之,彰显祂的神性。

Islam is a system given by God and it aims to establish the fundamental principle of God’s sovereignty and people’s servitude to Him alone. It gives practical implementation of this principle in the form of a human society where people are totally free from servitude to anyone other than God. Thus, people are governed only by God’s law, demonstrating His authority, or, in other words, His Godhead.

因此,伊斯兰有权清除其前进道路上的一切障碍,不受政治制度或社会习俗和传统等任何阻碍地自由地向人们传达其信息。以这种方式看待伊斯兰,与把它视为某个特定国家或民族的地方性制度、只有权在其国境之内自卫的看法,相去甚远。

As such, Islam has the right to remove all obstacles in its way and address people freely, without any impediments such as a political system or social customs and traditions. Viewing Islam in this way is far removed from viewing it as a local system of a particular country or nationality, having the right to defend itself within its national borders.

两种观点相去甚远，尽管在两种情况下伊斯兰都不得不进行战斗。然而，依据这两种概念，圣战的理由、动机、目标和结果却大相径庭。我们对这些的理解，构成了我们信仰、策略和目标的一部分。

The two views are worlds apart, even though in both cases Islam would have had to fight. However, the reasons, motives, objectives and results of jihad under the two concepts are widely different. Our understanding of these is part of our beliefs, strategies and aims.

伊斯兰教有权主动采取行动。它不是某个特定民族的信条，也不是某个特定国家的制度，而是真主为全世界所赐予的制度。因此，它有权采取行动，消除一切束缚人类选择自由的障碍。它是一种不会强迫任何个人接受的信仰；它所针对的只是那些败坏人性、限制人类自由的偏差影响，以及助长这些影响的局势和政权，其目的是使个人摆脱这些影响。

It is the right of Islam to take the initiative. It is not the creed of a particular people or the system of a particular country. It is a system given by God for the entire world. As such, it has the right to take action to remove all obstacles that fetter man’s freedom of choice. It is a faith that does not force itself on any individual; it only attacks situations and regimes in order to free individuals from deviant influences that corrupt human nature and restrict man’s freedom.

伊斯兰教使人从对他人的奴役中解放出来，好让人们唯独侍奉真主，这是正当的。如此，伊斯兰教也就将其普遍宣告的真主对整个宇宙的主宰以及全人类的解放付诸实践。

It is right that Islam should liberate people from servitude to other individuals in order that they serve God alone. It thus puts into practice its universal declaration of God’s Lordship over the entire universe and the liberation of all mankind.

从伊斯兰的观点和实践来看，对唯独真主的崇拜只有在伊斯兰制度之下才能真正实现。只有在这一制度下，真主的律法才能平等地、以同样的方式适用于所有人：统治者与被统治者、白人与黑人、富人与穷人。在其他一切制度下，人们是在服从其他人，而这些人为他们制定法律。立法是神性最根本的属性。任何人若主张有权为一个群体的人制定自己的法律，实际上就是在实践中主张神性，即便他未必用言语明说。任何承认某人拥有这种权威的人，就是承认神性属于那个人，无论他是否这样称呼它。

关于圣战（jihād）的性质以及伊斯兰教本身的性质，伟大的穆斯林学者阿布·阿尔·阿阿拉·毛杜迪（Abū’l A`lā Mawdūdī）在一篇论文中有进一步的阐述，我们将在此大段引用。4 对于任何希望清晰理解这一问题的人来说，这一点非常重要，而这一问题正是伊斯兰运动思维方式的核心。

Further explanation of the nature of jihād and the nature of Islam itself is given in a paper written by the great Muslim scholar, Abū’l A`lā Mawdūdī, which we will quote here at length.4 This is very important for anyone who wishes to formulate a clear understanding of this issue which is central to the way of thinking of the Islamic movement.

在通俗用法中，"jihād"一词在英语里等同于"圣战"。长期以来，一些怀有敌意的解说者不断对其加以歪曲，仿佛它纯粹是狂热主义的同义词——勾勒出一群宗教狂热分子蜂拥而上的图景：手持利剑，胡须紧贴嘴唇，高呼"Allāhu Akbar"（真主至大）。为了强化这种画面，他们还把这些人的眼睛描绘成充满血丝。无论他们在哪里看到异教徒（非穆斯林）……

In common parlance the word jihād’ equates with holy war in English. For a considerable time now unfriendly interpreters have been adding spin to it as if it were nothing but pure zealotry — giving an image of a horde of religious fanatics surging forward, swords in hands, beards tucked under their lips, and chanting Allāhu Akbar (God is great). To intensify this imagery, their eyes are shown as filled with blood. Wherever they see an infidel (non- Muslim)

他们把手按在他身上，逼他宣称除真主之外没有应当崇拜的神，否则就要被处决。宣传高手就这样给我们贴上了标签，把我们描绘成："这个民族的历史充满血腥味。"颇具讽刺意味的是，替我们绘制这幅图景的，恰恰是我们过去的那些"好心人"，他们自己在过去的many centuries里，一直卷入一场对世界上贫苦和弱势人群的、不义的战争。 历史呈现出西方人一幅相当难看的图景：他们装备着各种致命武器，扑向世界各国的人民，开拓商品市场，寻找原材料资源，寻觅可供殖民的土地，以及可供开采的矿产，以满足他们永无止境的、对他人财富的贪欲。他们的战争不是为了真主，而是为了贪婪，为了满足其卑劣自我的欲望。对他们而言，只要别人拥有能使他们富足的资源，这本身就足以成为他们进行流血掠夺的理由。更有甚者，他们吞并他人的土地，并在那里安置其过剩的人力。有些人甚至认为，只要某地区能使他们通往其想要征服的领土，便足以使该地区有资格遭受此种惩罚性行动。

they lay their hand on him and force him to declare that there is no deity except God or face execution. The spin masters have thus painted us masterly with their tag: “This nation’s history smells of blood.” Ironically, our picture makers are our old well wishers who have themselves been involved in an unholy war for the past many centuries against the poor and the wretched of the earth. History reveals a very ungainly picture of Westerners: equipped with all kinds of deadly weapons, they have thrown themselves on the peoples of the world establishing markets for their goods, searching for raw material resources, looking for lands to colonize, and minerals to exploit so that they can fuel their never-ending lust for other people’s wealth. Their war is not for God but for greed to satisfy the demands of their baser selves. For them, it is enough of a reason for their bloodletting pursuits if others have resources to enrich them. Worse, they have annexed other people’s lands where they have settled their surplus manpower. Some people even qualified themselves for such punitive action if their geographical areas provided access to a territory that they wanted to overpower.

我们穆斯林所做的一切如今已成为历史，而西方的成就则是人类每天都亲眼目睹的当代景象。亚洲、非洲、欧洲、美洲——世界上还有哪一个地方没有因西方罪恶的战争而被无辜者的鲜血玷污？

撇开修辞不谈，当我们试图分析为何为主之圣战（jihād）在非穆斯林乃至穆斯林眼中都成了一件难以接受的事情时，会发现其背后有两个主要的误解。第一个误解在于，伊斯兰被误认为只是另一种宗教。第二个误解则围绕穆斯林被视为一个民族这一点，即按照人们通常对“民族”这一名词的理解来看待穆斯林。因此，这两个误解不仅扭曲了圣战的概念，也损害了伊斯兰的整体面貌，使穆斯林蒙上了极其糟糕的形象。

Rhetoric aside, when we try to analyze the causes that have made jihād for God’s sake an ungainly proposition for the non-Muslims as well as Muslims, we find two primary misconceptions behind it. The first lies in the fact that Islam has been misconceived as just another religion. The second centres around the fact that the Muslims are being viewed as a nation in the sense that this noun is generally perceived. Thus, two misconceptions have distorted not only the concept of jihād but have also damaged the whole complexion of Islam, giving Muslims a very bad image.

在通常的理解中，宗教不过是若干信条与若干崇拜仪式的结合。从这个意义上说，宗教无疑是一件私人事务。人有权选择自己喜欢的任何信仰，也可以遵从自己的良心，崇拜任何他想崇拜的神明。如果一个人觉得舒适，他甚至可以参与向全世界传播其信仰的工作，与他人展开辩论。这种信仰不需要刀剑来支撑。传统宗教的支持者可能会有理由地问道：

In common parlance, religion is nothing but a combination of a few articles of faith, and a few worship rituals. In this sense religion is doubtless a matter of private concern. One has the right to choose any faith one likes. One can also follow one’s conscience in worshipping any deity one wants. And if one feels comfortable with it, one can even become part of the effort to spread it across the globe engaging others in polemics. This kind of faith does not need a sword for support. The proponents of traditional religion may rightly ask:

“你是想用武力逼人信奉你的宗教吗？”如果把伊斯兰仅仅归结为通常意义上的一种信仰，那么这必然是一个会被提出的问题，而且是一个合理的问题。事实上，一旦伊斯兰被简化为众多信仰中的一种，圣战（jihād）在伊斯兰的整体体系中就会自相矛盾、失去意义。

“Do you want to beat people into embracing your faith?” This is a valid question that will inevitably be asked if one reduces Islam to a religion, in the common nuance of the word. In fact, once Islam is reduced to just another faith, then jihād invalidates itself in the overall scheme of Islam.

同样地，一个民族，除了是一群具有同质性的人群，因共同信奉某些根本价值观而区别于其他群体，还能是什么呢？据此而言，一个已成为民族的群体，只有在两种情况下才会诉诸武力：一是他人企图剥夺其正当权利之时；二是它侵入他人领土，意图剥夺他人的权利。在第一种情况下，它有道义上的理由进行反抗；不过即便如此，仍有一些和平主义者会表示反对。第二种情况则缺乏为武装入侵辩护的道义内容。除了残暴的独裁者之外，几乎没有人会试图为这种侵略行为辩解。

Likewise, what is a nation other than a homogeneous group of people which assumes distinction from other groups on account of its shared belief in some foundational values. In this sense a group having become a nation may rise in arms only for two reasons: when others attempt to deprive it of its legitimate rights or when it invades others to divest them of their rights. In the first situation, it has the moral ground to fight back; but even then some pacifists may disapprove. The second situation lacks moral content to justify armed invasion. None, other than a ruthless dictator, tries to justify such aggression.

因此,如果伊斯兰是一种宗教,而穆斯林是一个民族,那么圣战(jihād)便失去了使其成为伊斯兰崇拜重要组成部分的那些最重要特质。

Thus, if Islam is a religion and the Muslims are a nation, then jihād loses its most significant qualities that make it an important part of Islamic worship.

严格来说，伊斯兰并不仅仅是通常意义上的一种宗教，“穆斯林”这一称谓也不是某个民族的名称。

Strictly speaking, Islam is neither a mere religion in the common sense, nor is the denomination “Muslim” the name of a nation.

那么，什么是伊斯兰？伊斯兰是一种革命性的理念，也是一种生活方式，它力图改变既有的社会秩序，并按照自身的构想加以重塑。基于这一定义，“穆斯林”一词便成为一个国际性革命政党的名称，伊斯兰要组建这一政党，以便将其革命纲领付诸实施。“圣战”（Jihād）意味着伊斯兰政党为其事业而动员一切可用资源、竭尽全力进行的那种革命斗争。

So what is Islam? Islam is a revolutionary concept and a way of life, which seeks to change the prevalent social order and remould it according to its own vision. Based on this definition, the word `Muslim’ becomes the name of an international revolutionary party that Islam seeks to form in order to put its revolutionary programme into effect. Jihād signifies that revolutionary struggle involving the utmost use of resources that the Islamic party mobilizes in the service of its cause.

与其他革命性的概念一样,伊斯兰教避免使用已在流行的常用词汇,而选择更为精确的术语,以使其激进之处显得与众不同。作为这一特殊术语的一部分,"jihād"(吉哈德)有着明确的用途。伊斯兰教刻意摒弃了表示战争的词语,转而使用"jihād"一词,其对应的英文是"struggle"(奋斗)。然而,这个阿拉伯词语更具表现力,内涵也更为广泛,它指的是为促进某一事业而竭尽全力。

Like other revolutionary concepts, Islam avoids common words already in currency and opts for a more precise terminology so that its radical aspects stand distinct. As part of this special terminology, jihād serves a clear purpose. Islam deliberately discards words denoting war. Instead, it uses the word jihād, which is the equivalent of the English word “struggle”. The Arabic word, however, is far more expressive and carries broader connotations, as it stands for exerting one’s utmost endeavour to promote a cause.

人们或许会问，为什么要抛弃旧有的词汇，另造新的表达？答案在于：“war”（战争）一词一向用来指代国家与帝国之间为实现个人或民族利益而进行的武装冲突，这类冲突不带任何意识形态或更高的原则。伊斯兰并不关心这些世俗的考量，因此它彻底弃用了旧有的词汇。伊斯兰也不认为自己受民族利益的约束。

One may ask why the old words were discarded and new expressions coined? The answer lies in the fact that the word `war’ has always been used for armed conflict between nations and empires aiming to achieve personal or national interests, devoid of any ideology or higher principles. Since Islam is not concerned with such mundane considerations, it dropped the old vocabulary altogether. Nor does Islam feel itself bound by a national concern.

它对某一块土地由谁占据并不关心。对伊斯兰而言，唯一重要的是人类的福祉，为此它有自己特定的观点和行动方案。凡有与其观点相对立的政府存在之处，伊斯兰都致力于改变它们，无论它们在何处运作、统治着怎样的人民。它的终极目标是建立其生活方式，并设立推行其方案的政府。伊斯兰所要的是空间——不是一块土地，而是整个星球。它无意为某一特定群体的利益垄断资源；相反，它希望通过实施其独特的方案，使全人类获得精神与道德上的提升。为实现这一目标，它调动一切人力和物力资源。

伊斯兰的"圣战"（jihād）并非仅仅指付出努力，它必须纯为真主而进行。

Islamic jihād is not the mere exertion of effort; it has to be for God alone.

因此，圣战（jihād）必须仅为真主的事业而进行，或者用阿拉伯语的说法，即“fī sabīlillāh”。这是一个特殊的短语，属于我所提到的那套特定术语。直译它的意思是“在真主的道路上”。这一译法固然准确，但有些心胸狭隘的人想象，强迫他人皈依伊斯兰也属于这一范畴。这种理解恰恰暴露了他们狭隘僵化的观念。事实是，在伊斯兰的词汇体系中，它有着广泛得多的内涵和含义。

Thus, it is imperative that jihād be undertaken only for God’s cause, or to use the Arabic phrase, `fī sabīlillāh’. This is a special phrase that belongs to the particular repertoire of terminology that I have mentioned. Literally translated, it means `in the way of God.’ True as this translation is, some narrow- minded people imagine that coercing others to accept Islam falls under this heading. Such understanding only betrays their rigidly narrow concepts. The fact remains that in the Islamic lexicon it has much wider connotations and implications.

例如，任何涉及集体福祉、且不带任何世俗考量的工作，都是为了真主。因此，一个人出于道德或物质回报而施舍的慈善，就不是利他的。然而，如果其意图是通过帮助穷人来取悦真主，那么它就属于 fisabīlillāh（为主道）的范畴。因此，这一术语专指那些不受自私考量玷污、纯粹出于改善人类处境的愿望而行的事业。并且这样做将使至高无上的真主喜悦，而真主是人类一切努力的终极目标。这正是加上 fī sabīlillāh 这一条件的唯一原因。

For example, any work that involves collective well-being with no worldly considerations is for God. That is why a charity dispensed by a person for a moral or material return is not altruistic. If, however, the intention is to please God by helping the poor, it will fall within the purview of fisabīlillāh. Thus, this term is specific to those works that are unsoiled by selfish considerations, solely motivated by the desire to help improve the human situation. And that in doing so will please God the Exalted, who is the end-all of all human endeavours. This is the sole reason for adding the condition of ft sabīlillāh.

这意味着，当一个人旨在以伊斯兰取代某种生活体系时，他不应怀有任何以自我为中心的考量。换言之，他不应寻求以另一个凯撒取代凯撒。他为使命所作的奋斗，也不应带有哪怕一丝为自己谋求财富、名声或荣誉的成分。相反，他的全部努力与牺牲，都应致力于为人类建立一个公正的制度，并且只为取悦真主而行。

Meaning thereby that when a person aims at replacing a system of life with Islam he should have no self-centred considerations. In other words, he should not seek to replace Caesar with another Caesar. Nor should his struggle for the mission bear even a shade of seeking wealth, fame, or honour for himself. Instead, his whole effort and sacrifice should be directed toward establishing a just system for humanity, and to please no one but God.

经上说："信道的人为主道而战，不信道的人为邪恶而战。你们应当与恶魔的同党战斗，因为恶魔的计谋是软弱无力的。"（4：76）

Says the Qur’ān: “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (4: 76)

可以将伊斯兰的信息概括如下:"人类啊,你们当崇拜创造你们以及你们前人的主,以便你们成为敬畏主的人。"(2:21) 伊斯兰并非针对农场主、富有的工业资本家,也非针对农民和产业工人,而是针对全人类。它的对象是人(而不是阶级):

One can summarize the Islamic message as follows: “Mankind, worship your Lord who has created you and those who lived before you, so that you may become God-fearing.” (2: 21) Islam does not address itself to the farm holders and the moneyed class of industrialists, or to the peasants and industrial workers, but rather to the whole of mankind. Its audiences are human beings (not classes):

如果你臣服于上帝以外的任何人，那就应当放弃这种做法。如果你渴望凌驾于人类之上成为神明，那就把这个念头从心中抹去，因为没有人有权抬高自己凌驾于他人之上。你们都必须平等地进入对上帝的侍奉之中。因此，伊斯兰的呼吁是普世的，它号召一种全面的改变。统治的权利唯独属于上帝，别无他者。

for if you are subservient to someone other than God, then you should give this up. If you crave to be a deity over humanity, then push this out of your mind for none has the right to exalt himself over others. You must all enter into God’s servitude as equals. Thus, the Islamic call is universal, inviting a total change. It is to God alone that the right to rule belongs, and none else.

换言之，没有人有权成为他人的主宰，替别人规定什么是对、什么是错。承认任何人拥有这种地位，就等于把神性归于他，这无疑会使人类的处境变得复杂。

Expressed differently, nobody has the authority to become the master of others, dictating to them what he thinks is right and wrong. To acknowledge anyone as such is to attribute Godhead to him, which undoubtedly complicates the human situation.

是什么扭曲了人的真我，并使人偏离神所赐予的正道呢？是人在生活中失去了对神的觉察，从而忘记了自己的真实本性。由此产生的结果同样是灾难性的。一方面，一些人、一个阶级或一个群体自称具有神性，凭借其权势，将他人奴役为仆从。另一方面，正因为人们将神从生活中驱逐出去，并由此扭曲了自己的真实本性，大量的人便将自己交付于有权势者的神性之下，接受他们替自己做决定的权利。正如我所说，这正是世界上压迫的根源：伊斯兰首先就是要打击这种神性的体制。它响亮而清楚地宣告：“你们不要听从那些过分的人的命令，他们在地上作恶，而不做好事。”（26：151-152）“你应当坚忍自己，与那些早晚祈祷主、并想得到主之喜悦的人在一起。你不要为了今世生活的浮华而把眼光从他们身上移开。不要顺从那些我使他们的心忘记了我的人，他们顺从私欲，他们的事情已经过度了。”（18：28）“他们阻止人们遵循真主的正道，并想使正道变得邪曲，他们不信后世。”（11：18）

What causes distortion in the true human self and derails humans from the God-given straight path is that they lose sight of Him in their lives and thus forget their true nature. The result it formulates is equally disastrous. On the one hand, some people, class or group rise with claims to divinity and by virtue of their power reduce others into their servitude. On the other hand, because of this tendency to oust God from our lives and the consequent distortion of our true nature, a large number of people surrender themselves to the divinity of the powerful, accepting their right to decide for them. This, as I said, is the source of oppression in the world: Islam makes its first strike at this apparatus of divinity. It says loudly and clearly: “Pay no heed to the counsel of those who are given to excesses — those who spread corruption on earth instead of setting things to rights.” (26: 151-152) “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.” (18: 28) “Those [are the ones] who debar others from the path of God and would have it crooked, and who deny the life to come.” (11: 18)

毫无疑问,所有的先知都是革命性的领袖。而其中最具革命性的,是穆罕默德ﷺ。然而,先知与其他革命者的区别,在于他们对待生活的平衡态度,以及他们纯净无染的正义感和平等观。非先知的革命者,尽管出发点良好,却有着偏颇的正义感和平等观。[问题在于他们各自的出身背景。]这些革命者要么出身于受压迫的阶层,要么是在某些阶层的支持下崛起的。难怪他们看待一切事物都带着阶级视角。他们的观察点被阶级偏见所染指,而非出于人道的考量或公正无私。他们在对某一阶级的仇恨与对支持自己的阶级的偏袒之间摇摆。因此,他们对压迫的解决方式往往是被动反应,使他们自己落入同样的陷阱,成为新的压迫者阶级。对他们而言,建立一个平衡的集体制度是不可能实现的。与此相反,无论先知和他们的同伴遭受多么严重的迫害,他们的革命运动始终没有怨恨与苦涩。

There is not a shadow of doubt that all the prophets were revolutionary leaders. And the most revolutionary among them was Muĥammad (peace be upon him). However, what separated the prophets from the rest of the revolutionaries is their balanced approach towards life, their untainted sense of justice and equality. The non-prophet revolutionaries, despite their being well intentioned, had a tilted sense of justice and equality. [The problem being their relative backgrounds.] Either such revolutionaries came from the oppressed classes or they rose with their support. Small wonder then that they viewed everything from a class perspective. Their vantage was coloured by their class bias and not by humanity considerations or impartiality. They swung between hatred for a particular class and their bias for the class that supported them. Hence why their solution for oppression was reactive, leading them to fall into the same trap and making them a new class of oppressors. For them to formulate a balanced collective system was an impossible proposition. Contrary to this, no matter how much the prophets and their companions were persecuted, their revolutionary movement remained free from resentment and bitterness.

这之所以可能，是因为他们在真主——至高无上的主——的直接监督下工作。真主不受任何人类弱点的困扰，也不偏袒某一类人，更不对任何人怀有怨恨。因此，众先知以公正的眼光看待事物。他们唯一的愿望，是确保人类的利益得到维护：建立一种制度，使人们能够在合法的范围内享有其应有的权利，并在个人利益与社会利益之间建立完美的平衡。这或许解释了为何先知所领导的运动从未演变为阶级斗争。他们的重建纲领并非旨在使一个阶级凌驾于另一个阶级之上，而是遵循公正的道路，使人们在物质与精神的成长上享有平等的空间。

This was possible for they worked under the direct supervision of God, the Exalted, who does not suffer from any human weakness nor does He have a particular relation with any class of people or a grudge against anyone. This is why the prophets viewed things with justice. Their sole desire was to make sure that humanity’s interests were served by bringing about a system in which people could exercise their due rights while living within legitimate means, and by creating a perfect balance between individual and societal interests. This perhaps explains why the prophet-led movements never turned into class warfare. Their reconstruction programme was not designed to impose one class over another. Rather, they followed the course of justice in a manner that people had equal space for their material and spiritual growth.

在这次简短的演讲中，我很难完整阐述伊斯兰教的整个社会政治秩序。在不超出我的主题范围的前提下，我想强调这一点：伊斯兰教并非仅仅是若干教义与仪式的集合，而是一套全面的生活准则，它力求消除一切压迫性的生活方式，并提出其自身的人类福祉纲领。

In this short presentation it is difficult for me to spell out the entire sociopolitical order of Islam. Keeping within the constraints of my subject, I wish to emphasize the point that Islam is not merely the amalgamation of certain dogmas and rituals but rather a comprehensive code of life that seeks to blot out all oppressive modes of life and introduce its own programme for human welfare.

为此，伊斯兰寻求更广泛的受众，它拥抱全人类，而不仅仅局限于某个特定群体。事实上，它甚至邀请压迫者，包括国王和超级富豪，来到他们的造物主所确定的合法界限之内生活。它说，如果他们接受真理，就会获得和平与安全。在这里，对人类没有敌意。

To meet this end, Islam seeks a wider audience by embracing humanity and not just a particular group. In fact, it even goes to the extent of inviting oppressors, including kings and the super rich, to come and live within the legitimate bounds fixed by their Creator. If they accept the truth, it says, they will have peace and security. Here, there is no enmity toward human beings.

如果存在敌意，那是针对压迫、社会混乱和不道德行为的。

If there is hostility, it is towards oppression, social disorder, and immorality.

换句话说，这是指那些夺取不属于自己的东西，从而逾越其本分界限的人。

In other words, it is towards those who by taking what is not theirs, transgress their natural limits.

此外,无论信奉这一信息的人属于何种阶层、种族、民族或国家,他或她在伊斯兰社会中都享有平等的权利和地位,由此形成《古兰经》所称的那个普世革命性的政党——"真主之党"(Hizb Allāh),也就是人们所说的"伊斯兰党"或"穆斯林乌玛"。

Besides, whoever embraces this message no matter to what class, race, nation, and state he or she belongs, will have equal rights and status in the Islamic society, creating thus that universal revolutionary party which the Qur’ān describes as “Hizb Allāh” or what is also known as the “Islamic party” or “the Muslim ummah”.

一旦这个政党成立，它便会为实现其创立宗旨而投身圣战（jihād）。这不应令人惊讶，因为这符合其存在的逻辑要求——它必将努力以一套平衡的社会重建体系取代人类生活中的异教信仰，《古兰经》称之为 kalimatullāh，即真主的话语。

The moment this party comes into being, it takes up jihād to pursue the objectives of its creation. This should not be surprising for it is logical to the demand of its existence — that it will strive to replace paganism in human life with a balanced code of social reconstruction that the Qur’ān alludes to as kalimatullāh, or God’s word.

因此,它若对当前行政体制向伊斯兰治理的转变迟疑不前,便将失去其继续存在的正当理由,因为这正是它建立的唯一目的。

Thus, sluggishness on its part to any change in the current administrative setup aiming at substituting it with Islamic governance will deny it its justification to continue, for that is the sole purpose of its inception.

讨论至此，应已清楚说明：伊斯兰的圣战（jihād）旨在取代非伊斯兰制度的统治。这场革命不是领土性的，而是国际性的；不过，作为起点，穆斯林群体的成员无论身居何处，都应先着眼于其所在之地。然而，其最终目标应是世界性的革命，原因很简单：任何以人类为对象、追求普世福祉的革命性意识形态，都不能将自身局限于某一国家或民族。它的本性就决定了它要拥抱整个世界，因为真理不肯被地理所限。对它而言，真理是不可分割的：河这一岸的真理，与河彼岸的真理是同一个真理。人类的任何一部分都不应被剥夺其慈悯。凡人类受压迫之处，它都必须前去相救。这是其讯息的要求。《古兰经》也如此说道：

The discussion so far should clarify the point that Islamic jihād seeks to replace the dominance of non-Islamic systems. This revolution is not territorial but international, though as a starter the members of the Muslim party, wherever they live, should focus on that place. Their eventual goal should, however, be a world revolution for the simple reason that any revolutionary ideology, which is humanity specific and seeking universal welfare, cannot reduce itself to a particular state or nation. It is innate in its nature to embrace the whole world, for the truth refuses to be confined to geography. For it, truth is indivisible: if it is truth on one side of a river, it is the same truth on the other side as well. No segment of humanity should be barred of its compassion. Wherever humans are oppressed, it must come to their rescue. Such is the dictate of its message. The Qur’ān says the same:

“你们为何不为了真主的事业而战斗，为那些无力自卫的男人、女人和孩子而战？他们哭喊着：‘我们的主啊！求你把我们从这个居民充满不义的城市中救出去，求你从你那里为我们派一位保护者，为我们派一位援助者！’”（4：75）

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’“ (4: 75)

此外,尽管各民族被划分在不同的国界之内,人与人之间的关系按其本质而言却是普遍的。事实上,如果邻国不认同其对人类的理念,任何国家都无法真正坚守其意识形态的根基。因此,为了穆斯林群体改善人类处境的使命得以传播,伊斯兰制度必然要超越狭隘的眼界,拥抱普世的视野。一方面,它应当谋求让自己的信息覆盖全球,邀请所有人加入其阵营,以获得更美好的生活;另一方面,它应当依托自身的力量资源,迫使非伊斯兰政府清理其"马厩",否则便要面对伊斯兰治理的涤荡之势。

Besides, split as the peoples are into national confines, human relations are universal by their nature. In fact, no state can live up to its ideological moorings if neighbouring states do not share its vision of humanity. For the spread of the Muslim party’s mission of improving the human situation, it is thus inevitable that the Islamic system should rise above the parochial outlook and embrace the universal. On the one hand, it should seek a global reach for its message inviting everyone to its fold for a better life. On the other hand, depending on its power resource, it should force non-Islamic governments to clean their stables or face the cleansing sweep of Islamic governance.

这是先知ﷺ及其继承者所遵循的政策。作为穆斯林群体发源地的阿拉伯半岛首先实现了伊斯兰化，随后伊斯兰的宣教扩展到邻近的国家。只有当它们拒绝接受这一召唤，并直接站到反对它的立场上时，才对它们采取军事行动。塔布克远征正是这一政策的开端。先知ﷺ之后，他的继承者艾卜·伯克尔与非伊斯兰的罗马和波斯帝国展开了交锋。欧麦尔完成了征服。起初，埃及人和叙利亚人把这一历史新事件看作阿拉伯帝国主义的延伸。他们在过去寻找类似的先例，认为这如同先前吞并他国土地、奴役其民众的民族一样，想要走上同样的道路。正因如此，埃及人和叙利亚人在凯撒和基斯拉的旗帜下出来与穆斯林作战。但当他们了解到穆斯林群体的革命性信息后，却难以置信：穆斯林不是侵略性民族主义的承载者；他们超越了民族利益，是为了将人们从暴君统治者的非人枷锁中解救出来而来。于是那些受剥削的人们开始倾向于穆斯林群体，凯撒和基斯拉阵营中的幻灭过程也由此开始。被迫与穆斯林作战的人们，作战时毫无真正的斗志，为穆斯林历史早期那一连串惊人的胜利铺平了道路。这还因为，一旦伊斯兰制度被引入，人们亲眼看到它的运作，便自愿加入这一国际穆斯林群体的骨干队伍，并拥护其事业，以助其向别处传播。

鉴于上文对伊斯兰本质的阐述、圣战（jihād）的作用与重要性、伊斯兰意欲实现的生活方式，以及其圣战策略及其包含的循序渐进的各个阶段，我们现在可以来探讨白德尔之战及其重要性。这场战役，真主称之为"分辨之日"。我们还可以考察这一章《战利品》（al-Anfāl）经文，它对这场战役作了评述。

In the light of this exposition of the nature of Islam, the role of jihād and its importance, as well as the way of life Islam seeks to implement and its strategy of jihād and what it involves of progressive stages we can now consider the Battle of Badr and its importance. This was a battle which God describes as the Day of Distinction. We can also look at this sūrah, al Anfāl, which comments on this battle.

如前所述,白德尔之战并非伊斯兰圣战的第一次行动。在此之前,曾派出过若干支远征队,但只有其中一次发生了战斗,即由阿卜杜拉·本·贾赫什率领的小股部队,时间是在先知迁往麦地那之后的第十七个月。所有这些行动都符合伊斯兰圣战概念所依据的根本原则,我已在本序言中对此作了充分论述。诚然,这些行动都是针对古莱氏的,正是古莱氏驱逐了先知和他高贵的同伴们离开家园,侵犯了伊斯兰教所正当尊崇、并在伊斯兰到来之前就已存在的神圣礼拜殿的神圣性。但这并不是伊斯兰圣战概念的立足基础。其基础在于:伊斯兰希望将全人类从对任何受造物的奴役中解放出来,使他们只崇拜造物主。它要确立神性唯独属于真主,并消除奴役人类的一切暴虐权威。古莱氏正是当时阻止阿拉伯人转向唯独崇拜真主、只承认祂的主权的直接暴虐势力。因此,依照其总体战略,伊斯兰别无选择,只能与这一暴虐势力作战。这还有额外的益处:消除先知的高贵同伴们在麦加所遭受的不公,并确保麦地那的穆斯林家园免受任何可能的侵犯。

As stated earlier, the Battle of Badr was not the first action of Islamic jihād. Prior to it, a number of expeditions were sent out, but fighting took place during only one of these, involving the small company led by `Abdullāh ibn Jaĥsh, 17 months after the Prophet’s migration to Madinah. All of these were in line with the fundamental principle underlying the concept of Islamic jihād, which I have fully discussed in this Prologue. They were all, it is true, directed against the Quraysh which drove the Prophet and his noble companions away from their homes, violating the sanctity of the Inviolable House of worship that was rightly observed under Islam and prior to its advent. But this was not the basis upon which the concept of Islamic jihād is founded. The basis is that Islam wants to liberate all mankind from servitude to any creature, so that they may serve only the Creator. It wants to establish Godhead as belonging to God alone, and remove all tyrannical authority that enslaves human beings. The Quraysh was the immediate tyrannical power which prevented people in Arabia from turning to the worship of God alone and acknowledging only His sovereignty. Hence, in line with its overall strategy, Islam had no option but to fight this tyrannical power. This had the added advantage of removing the injustice suffered by the noble companions of the Prophet in Makkah, and ensuring the security of the Muslim homeland in Madinah against any possible aggression.

然而，在我们陈述这些直接或局部的原因时，决不能忽视伊斯兰的本质及其策略：伊斯兰不允许任何权力篡夺真主的主权，也不允许人们沦为除真主之外任何人的奴役。

However, when we state these immediate or local causes, we must not lose sight of the nature of Islam and its strategy that allows no power to usurp God’s sovereignty, bringing people into servitude to anyone other than God.

伊本·伊斯哈格传述：

Ibn Isĥāq reports:

古莱氏人在早晨继续进军，以接近穆斯林。当先知看到他们进入山谷时，他说：“我的主啊，这是古莱氏，他们满怀傲慢而来，要与你对抗，并称你的使者为说谎者。我的主啊，请赐予我你所应许的胜利。我的主啊，今天就毁灭他们吧。”先知看到欧特白·本·拉比尔骑着一匹红色的骆驼，便说：“如果这些人中有谁有智慧，那就是骑红骆驼的那个人。如果他们听从他，就会遵循良好的劝告。” 赫福夫·本·艾马厄·本·赖哈·安-吉法里，或者他的父亲，在古莱氏人经过他的住处附近时，派人送去他为他们准备好的宰好的牲畜作为礼物。他还派人传话说，他愿意以人力和武器支持他们。他们回信感谢他，并补充道：“你已经超越了你的本分。如果我们要与和我们一样的人作战，我们足以胜过他们；但如果我们要与真主作战，正如穆罕默德所说，那么没有人能够抵挡真主。” 古莱氏人扎营时，他们中的一些人，包括哈基姆·本·希兹姆，来到先知的水池边，先知命令他的同伴们让他们随意取用。凡是在水池边饮水的人，都在白德尔战役中被杀，唯有哈基姆·本·希兹姆后来成为了一名好的穆斯林。此后，他若想发very重的誓，便会说：“以那在白德尔日救了我的主起誓。” 古莱氏人扎营后，派朱玛赫部落的欧麦尔·本·瓦哈卜去估算穆斯林军队的人数。他骑着马绕着军队转了一圈，然后回到他的族人那里，说：“他们大约有三百人，多一些或少一些。但请稍等，我去看看他们是否有隐藏的援军。”他深入山谷，却什么也没有发现。他带回这样的报告：“我没有发现隐藏的援军，但我看到了灾难和大量的杀戮。他们除了手中的剑之外，没有任何保护。我认为，我们若不先被他们杀死一个人，就杀不了他们中的任何一个。” “要是他们能从我们这边杀死他们的人，活着就没有意义了。你自己拿主意吧。”当Ĥakīm ibn Ĥizām听到这些话后，他去见`Utbah ibn Rabī`ah，对他说：“你是古莱氏的尊贵之人，也是被人服从的首领。

The Quraysh marched on in the morning to draw near to the Muslims. When the Prophet saw them coming into the valley, he said: “My Lord, this is the Quraysh demonstrating all its conceit to contend against You and call Your Messenger a liar. My Lord, grant me the victory You have promised me. My Lord, destroy them today.” The Prophet saw `Utbah ibn Rabī`ah riding a red camel, and said: “If any of these people has some wisdom, it is the man with the red camel. If they obey him, they will follow good counsel.” Khufāf ibn Aymā’ ibn Raĥđah al-Ghifārī, or his father, sent to the Quraysh some slaughtered animals he had prepared for them as a gift as they passed close to his quarters. He also sent them a message that he was ready to support them with men and arms. They sent him a message of thanks, and added: “You have done more than your duty. If we are fighting men like us, we are more than a match for them, but if we are fighting God, as Muĥammad says, then no one can stand up to God.” When the Quraysh encamped, some of their men, including Ĥakīm ibn Ĥizām, came up to the Prophet’s basin and the Prophet ordered his Companions to let them do what they wanted. Every one of them who drank from the basin was killed in Badr, except for Ĥakīm ibn Ĥizām who later became a good Muslim. Subsequently, if he wished to swear very firmly, he would say: “By Him who saved me on Badr day.” When the Quraysh had encamped, they sent `Umayr ibn Wahb of Jumaĥ to make a good guess at the number of Muslim troops. He went around the troops on his horse before returning to his people to say: “They are three hundred, give or take a few. But hold on a while and I will see if they have any hidden support.” He went far into the valley, but found nothing. He came back with this report: “I have found no hidden support, but I can see a catastrophe and much killing. They simply have no protection apart from their swords. I think that we will not kill any one of them without him killing one of us first. Should they be able to kill their number from our side, life would not be worth living. You make your own decision.” When Ĥakīm ibn Ĥizām heard that, he went to `Utbah ibn Rabī`ah and said to him: “You are the honourable man of the Quraysh and its obeyed master.

这篇经文是针对白德尔之战而降示的，我们已在前文简要叙述了该战役。本章既描述了这场战役的显见经过，也揭示了背后的终极力量，以及真主如何决定事件的先后次序。此外，它还展示了人类历史所遵循的轨迹。这一切都以《古兰经》独特的语言和无与伦比的风格加以叙述。在逐段讲解经文时，我们将详细论述这些内容。这里我们只指出本章的主要脉络。

It was in comment on the Battle of Badr, of which we have given a brief outline, that this sūrah was revealed. It portrays the obvious events of this battle, and also shows the ultimate power behind the events and how God determined the sequence of events. Beyond that, it shows the line followed throughout human history. It describes all this in the unique language of the Qur’ān and its inimitable style. We will speak about all these in detail as we discuss the text. Here we will only highlight the main lines of the sūrah.

根据伊本·伊斯哈格转述、经由圣门弟子欧拜德·本·萨米特的传述，他就本章说道："这段经文是为我们这些参加白德尔之战的人降示的，当时我们因战利品而发生争执，言辞不够礼让。真主将它从我们手中收回，交给了祂的使者，使者便将它平均分给了穆斯林。"这一事件对理解本章开篇及其脉络大有助益。圣门弟子们为争夺他们在一场战役中所获的少量战利品而发生争执，而真主视那场战役为人类历史上的里程碑，将永远载入史册。然而真主要借此教导他们，也教导此后各世代的全人类，一些极为重要的道理。

A particular event reported by Ibn Isĥāq on the authority of `Ubādah ibn al-Şāmit, the Prophet’s Companion who says in reference to this sūrah: “It was revealed concerning us, the people of Badr, when we disputed about the booty and were impolite about it. God removed it from us and gave it up to His Messenger who divided it equally among the Muslims.” This event sheds ample light on the opening of the sūrah and the line it takes. The Prophet’s Companions disputed over the little booty they gained in a battle that God considered a landmark in human history for the rest of time. But God wanted to teach them, and all humanity in succeeding generations, some highly important facts.

他首先希望他们明白的是，这场战役远比他们所争执的战利品重要得多。因此，他将见证这场战役的那一天称为"真伪分明的日子，两军相遇的日子"。（第41节）

The first thing He wanted them to understand was that this battle was far more important than the spoils of war over which they were in dispute. Therefore, He called the day that witnessed it “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

他还希望他们知道，这一极其重大的事件是按照真主的意志和安排完成的，每一步、每一个举动都是如此。真主有一个想要实现的目的。这意味着他们在这一伟大胜利的筹划与达成、其结果与后果上都没有任何作用。它那微小的战利品和重大的后果，都是真主的意志与安排的结果。真主只是凭借他的恩典，让信士们经受了一次由他亲自安排的公正考验。

He also wanted them to know that this greatly important event was accomplished by God’s will and planning, in every step and every move. He had a purpose which He wished to accomplish. This means that they had nothing to do with the planning and accomplishment of this great victory or with its outcome and consequences. Both its small booty and great consequences were the result of God’s will and design. He only put the believers, by His grace, through a fair test of His own making.

由于信士们所进行的每一场战斗都是出于神的筹划，在神的命令之下，为神的事业而战，本章多次提到，需要坚定不移，做好充分准备，并牢记神的援助必定到来；要防范那些使信士远离战斗的诱惑，包括财产和子女。他们必须遵守与之相关的一切准则，并防止任何炫耀的成分。先知奉命鼓励信士们投入战斗。（经文第15-16、24、27-28、45-47、60、65节）

Since every battle believers fight is of God’s own planning, under His command and for His cause, the sūrah mentions time and again the need to remain steadfast, prepare well for it remembering that God’s support is certain to come, guard against the lure that keeps believers away from it, including property and offspring. They have to observe all values related to it, and guard against any element of showing off. The Prophet is ordered to encourage the believers to fight it. (Verses 15-16, 24, 27- 28, 45-47, 60, 65)

虽然经文命令人们在战斗中坚守不移、站稳脚跟，但这一章也阐明了伊斯兰信仰的各个方面，巩固其根基，使其成为每一条诫命和每一项裁决的源头。因此，这些命令并非孤立、互不相关的条目；它们显然都源自同一个清晰、一致而深刻的根源。

While orders are given to remain steadfast and stand firm in battle, the sūrah provides clarifications of different aspects of the Islamic faith, strengthening its roots, making it the source of every commandment and every judgement. Thus, orders are not left as individual and unrelated items; they are seen to be stemming from the same clear, consistent and profound source.

1. 关于战利品的问题，信士们被提醒要保持敬畏真主之心，每当提到真主时心中充满敬畏，并通过顺从真主和祂的使者来持续、切实地彰显信仰：“他们将就战利品问你。你说：战利品属于真主和使者。所以，你们应当敬畏真主，并整顿你们之间的关系。如果你们是信士，就当服从真主和祂的使者。真正的信士，是每当提到真主时心中充满敬畏，每当向他们诵读祂的启示时信仰便随之增强的人。他们唯独信赖他们的主。他们谨守拜功，并将我所赐予他们的一部分用于施舍。这些人才是真正的信士。他们将在主那里获得崇高的品级，以及赦宥和丰厚的给养。”（第1-4节）

1. On the question of the spoils of war, the believers are reminded of the need to remain God-fearing, to feel their hearts filled with awe when He is mentioned, and of the close and permanent manifestation of faith by obedience to God and His Messenger: “They ask you about the spoils of war. Say: The spoils of war belong to God and the Messenger. So, have fear of God and set to right your internal relations. Obey God and His Messenger, if you are true believers. True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust. They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verses 1-4)

2. 关于作战策略，他们被提醒要想到真主的旨意、大能与安排。

2. On the battle strategy, they are reminded of God’s will, power and planning.

是祂亲自介入，引导了每一个阶段："[你们记住那日]，当时你们在近处的山谷，他们在远处的山谷，商队在你们下方。假若你们事先约定相会，你们在时间和地点上必定会有分歧。但这一切的发生，是为了让真主成就祂所意欲成就的事。"（第42节）

It is He who intervened to direct every stage: “[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done.” (Verse 42)

由此可见本章的主要脉络。若我们记得,这一章是为评述白德尔之战而降示的,便能体会《古兰经》在培育穆斯林群体、使其担当人类领导使命时所遵循的某些方法;我们也能认识到伊斯兰如何看待地上所发生的事情以及人类的生活,从而使穆斯林获得正确的认知。

Such are the main lines of the sūrah. When we remember that it was revealed to comment on the Battle of Badr, we can appreciate some aspects of the method the Qur’ān follows in the education of the Muslim community, preparing it for the leadership of humanity. We can also recognize how Islam looks at what happens on earth and in human life, in order to give Muslims the right perception.

badr是穆斯林首次重大战役，穆斯林在此对其拜偶像的敌人造成了极为惨重的失败。但穆斯林离开家园并非为此目的，也并非出于此意图。他们只是出发拦截古莱什部落的一支商队。古莱什人没收了他们所有的家园和财产。穆斯林想要挽回部分损失，但真主另有安排。祂希望商队得以脱逃，并让穆斯林与那些最顽固的敌人交战，这些敌人曾能够在麦加围困伊斯兰教。此外，在他们对圣门弟子发动了毫不妥协的迫害之后，他们还密谋杀害真主的使者ﷺ。

Badr was the first major battle when the Muslims inflicted a very heavy defeat on their idolater enemies. But the Muslims did not leave their homes for this purpose or with this intention. They only marched to intercept a trade caravan belonging to the Quraysh, the tribe that confiscated all their homes and property. They wanted to regain some of their losses, but God wanted something else. He wanted the caravan to escape and the Muslims to meet in battle their most hardened enemies who were able to place Islam under siege in Makkah. They further plotted to kill God’s Messenger [peace be upon him] after they had mounted an uncompromising campaign of persecution against his companions.

真主意欲让这场战役成为分辨真理与虚妄的标准,使其成为伊斯兰历史乃至人类历史进程中的一座里程碑。真主意欲借此战役显明:人们为自身谋划、自以为合乎其最大利益的事,与真主为他们所选定的之间,存在着巨大的差距,即便起初看来,那似乎微不足道。真主还希望新生的穆斯林群体能够切实领会导致胜利与导致失败的因素,并在战场上直接从真主——他们的主宰与保护者——那里领受这些道理。

God willed that this battle would be the criterion that separates the truth from falsehood, and that it be a landmark in the line of Islamic history and, consequently in human history. He willed that this battle should show the great gulf between what people may plan for themselves, believing it to serve their best interests, and what God chooses for them, even though they may think little of it at first sight. He wanted the emerging Muslim community to properly learn the factors that bring victory and those that bring defeat, receiving these directly in the battlefield, from none other than God, their Lord and protector.

该章包含许多极具启发性的指示，指向这些极为重要的问题，也包括许多关于和平与战争状态、俘虏与战利品、条约与盟约，以及决定胜负之因的规定。所有这些都以《古兰经》最具启迪性和教育意义的方式给出。它首先阐明信仰及其主要概念，使信仰成为人类一切活动的首要动力。这正是《古兰经》审视和评判事件的独特方法。

The sūrah includes highly inspiring directives pointing to these highly important issues, as well as much of the rules that govern states of peace and war, captives and booty, treaties and pacts, and what ensures victory or defeat. All these are given in the most enlightening and instructive style of the Qur’ān which begins by expounding the faith and its main concepts, making it the prime mover in all human activity. This is characteristic of the Qur’ānic method of looking at events and evaluating them.