本章属于麦地那时期,是在伊斯兰历六年侯代比叶和约签订后不久降示的。它评述了促成这一重大和约签订的各种事件,也描述了当时穆斯林社团所处的境况。从本章降示到它在《古兰经》次序中的前一章——第四十七章《穆罕默德》——之间,相隔三年,这三年间发生的事态对麦地那穆斯林社团的生活产生了深远影响。

This surah belongs to the Madman period, revealed as it was shortly after the signing of the peace treaty at al-Hudaybiyah in year 6 of the Islamic calendar. It comments on the events leading to the momentous signing of this treaty as also describes the situation in which the Muslim community found itself at that time. Between the revelation of this surah and Surah 47, Muhammad, which precedes it in the Qur’anic order, there was a lapse of three years which witnessed developments that had far-reaching effects on the life of the Muslim community in Madlnah.

这些变化涉及穆斯林群体及其反对者双方态度的转变，更涉及穆斯林群体在心理与精神层面的深刻变化。在这方面，穆斯林群体对信仰的理解与践行变得成熟得多。

These involved changes in the attitudes of both the Muslim community and its opponents, and even greater changes in the Muslim community’s psychological and mental framework. In this respect, it became far more mature in its understanding and implementing of faith.

在讨论这一章经文及其信息之前，我们需要先回顾一件重大事件，即和约的签订，以便理解穆斯林社群接受这一新启示时所处的种种情况。

Before we discuss the surah and its message, however, we need to review the major event that was the signing of the peace treaty so as to understand the circumstances then prevailing as the Muslim community received this new revelation.

先知在梦中看见自己与众门徒一同进入禁寺（麦加的圣寺）。他们中有些人剃了头，有些人剪短了头发。自从他们迁往麦地那以来，麦加的不信者就阻止他们进入麦加。即便在伊斯兰前时代阿拉伯人都尊崇的四个禁月期间，不信者也不允许他们进入。那些月份中阿拉伯人放下武器，视在此时战斗为极大的罪过，而不信者却仍然如此。

The Prophet saw himself in a dream entering the Sacred Mosque in Makkah together with his Companions, some of them having shaven their heads and some with their hair cut short. The unbelievers in Makkah had prevented them entry into Makkah since their migration to Madlnah. They did not even allow them entry during the four sacred months that all Arabs honoured in the pre-Islamic period, laying down their arms and regarding fighting during these times as a great enormity.

在这四个月内，所有人进入麦加都是自由的，并且完全安全。即使是卷入血仇复仇的人，在这段时间里也会和平相遇。一个人可能会遇到杀害他父亲或兄弟的凶手，却不会对他动手，也不会阻止他进入禁寺。然而，麦加的多神教徒违背了他们既定的传统，在先知和穆斯林迁往麦地那之后的六年间，阻止先知ﷺ和穆斯林进入麦加。第六年，先知ﷺ做了这个梦，并将其告诉了他的同伴们，同伴们对此感到欢喜，因为他们认识到，先知的梦必定会成真。

Entry into Makkah during these four months was free for all, in perfect safety. Even people involved in vengeance killings would meet in peace at this time. A man would come across the killer of his father or brother without raising a finger against him, or trying to prevent his entry into the Sacred Mosque. Nevertheless, the idolaters in Makkah violated their well-established traditions, preventing the Prophet and the Muslims from entering Makkah throughout the six years that followed their migration to Madlnah. In year 6, the Prophet had this dream and reported it to his Companions who were delighted with it, realizing that a dream by a prophet would certainly come true.

关于这些事件的更多信息，我们主要依据伊本·希沙姆的记载，因为它比大多数其他记载更为详尽，也能提供更完整的图景。它还总体上与两部圣训汇编——布哈里伊玛目和艾哈迈德伊玛目的著作中的记载相符，也与伊本·哈兹姆在其《传记要略》（Jawāmi' al-Sīrah）一书中的概述，以及其他学者的记载相一致。1

For further information about these events we will mainly rely on the report given by Ibn Hisham as this is more detailed than most and also provides a fuller picture. It is also generally in agreement with reports in the two Hadlth anthologies of Imam al-Bukharl and Imam Ahmad, as well as the summary given by Ibn Hazm in his book Jawdmi( al-Sirah, and with reports by other scholars.1

先知ﷺ向他的同伴们以及麦地那周围的阿拉伯部落宣布，他打算前往麦加，尊崇天房并在那里履行崇拜。他邀请他们所有人与他同行。

The Prophet announced to his Companions and to the Arabian tribes around Madlnah that he intended to visit Makkah to honour the Ka'bah and to worship there. He invited them all to join him.

大多数尚未皈依伊斯兰教的阿拉伯部落对参加这次和平远征极不情愿，因为他们担心古莱什人必然会抵抗穆斯林，阻止他们进入麦加。如果古莱什人决心阻止穆斯林，就可能爆发武装冲突。因此，那些阿拉伯部落不愿卷入其中。然而，穆斯林非常乐意追随先知ﷺ，他率领约一千四百名追随者行进在队伍的最前面。2

Most of the Arabian tribes which had not yet accepted Islam were highly reluctant to join this peaceful expedition because they feared that the Quraysh were bound to resist the Muslims and prevent them from entering Makkah. If the Quraysh were determined to stop the Muslims, an armed conflict might erupt. Hence, those Arabian tribes wanted to stay out of it. The Muslims, however, were very glad to join the Prophet, who marched at the head of some 1,400 of his followers.2

然而，先知ﷺ继续前行，直到抵达一处名叫加迪尔·阿什塔特的地方。在那里，比沙尔·本·苏夫扬向他报告，古莱氏人正在动员，并寻求其他部落的援助来与他作战，阻止他进入麦加。3

The Prophet, however, marched on until he arrived at a place called Ghadir al-Ashtat where Bishr ibn Sufyan gave him his report that the Quraysh were mobilizing and seeking the help of others to fight him and prevent him from entering Makkah.3

先知对这一消息感到忧虑。他说:“古莱氏人真是欠考虑!如果他们任由我向阿拉伯其他地区传达我的使命,他们会失去什么呢?如果那些阿拉伯人杀了我,古莱氏人就会如愿以偿。如果我最终获胜,他们要么在没有任何损失的情况下接受伊斯兰,要么保持实力与我作战。他们是怎么想的?我指真主起誓,我将继续为真主赐予我的使命而奋斗,直到它获得胜利,或者我死去。” 得知古莱氏人正在准备武装冲突之后,先知重新考虑了新的形势,决定尽量避免这种局面。因此,他问营中是否有人能够带领他们走一条远离古莱氏人的路线,以便避免与他们的先头部队发生武装冲突。一个来自艾斯拉姆部落的人站了出来,带领他们走了一条非常崎岖的路线,这对穆斯林来说十分艰难。最终,他们来到了一片易于穿越的开阔地带。先知命令他们走右边的路线,直到最终抵达麦加南部的侯代比叶平原,那里距离这座圣城只有一天的路程。

The Prophet was distressed at this report. He said: “How ill-advised is the Quraysh! What would they lose if they were to leave me alone addressing my message to the rest of Arabia? If those Arabs were to kill me, the Quraysh would have what they wish. If I am to be the victorious, they must either accept Islam without having suffered any losses, or fight me with their forces intact. What do they think? By God, I will continue to strive for the message God has given me until it is triumphant or I die.” Reflecting on the new situation after he had learnt that the Quraysh were preparing for armed conflict, the Prophet decided to try to avoid such an eventuality. Hence, he asked whether anyone in his camp was able to lead them through a route which took them away from the Quraysh, so that they could avoid an armed conflict with their advance force. A man from the tribe of Aslam came forward and led them through a very rough route which was very hard for the Muslims. Eventually, they found themselves in an open area which was easy to cross. The Prophet commanded them to take the right-hand route until they finally arrived at the plain of al-Hudaybiyah, to the south of Makkah, which was only a days walk from the Holy City.

突然，先知的母骆驼卧了下来。人们大声呼喊，想让它重新站起来，但它一动不动。有人说，它是不肯再往前走了。先知告诉他们，这种拒绝不是它的天性。他说："它被拦住，是出于同样的原因，就像当年拦住那头大象的原因一样。"这是在提及大约六十年前发生的一件事：也门的统治者阿布拉哈骑着一头大象，率领一支庞大的军队，意图摧毁天房（克尔白）。

Suddenly, the Prophets she-camel sat down. People shouted at her to make her rise again, but she would not move. Some people suggested that she refused to go forward. The Prophet told them that such a refusal was not in her nature. He said: “She is held back for the same reason which held back the elephant.” This was a reference to an incident which took place nearly 60 years earlier when Abrahah, the ruler of the Yemen, was riding an elephant at the head of a large force, whose aim was to destroy the Ka'bah.

在抵达麦加之前不久,那头象停了下来,拒绝前行,准备返回。不久之后,阿布拉哈的军队遭到了一群飞鸟的袭击,它们向军队投掷石块,将其摧毁。这个故事在《古莱氏》? 不,这一故事见于《古兰经》中一章名为《象》的短章,其译文如下:"以普慈特慈的真主之名。你岂不知你的主怎样对待象的主人?他岂不使他们的诡计归于徒劳,并派遣群鸟攻击他们,它们用烧硬的泥石投掷他们,于是他使他们像被吃过的庄稼的秸秆。"(105:1-5)

Shortly before arriving in Makkah, the elephant sat still and would not move forward; it was ready to go back. Shortly afterwards, Abrahah’s army was attacked by birds which threw stones at the army and destroyed it. The story is mentioned in a short surah of the Qur’an entitled, The Elephant, and which may be translated as follows: “In the name of God, the Beneficent, the Merciful. Are you not aware how your Lord dealt with people of the Elephant? Did He not utterly confound their treacherous plan, and send against them flocks of birds, which pelted them with stones of sand and clay? Thus He made them like stalks of devoured leaves.” (105: 1-5)

先知随后宣布："以掌握我灵魂的那位发誓，今天古莱什人向我提出的任何能够促成友好关系、并保证尊重真主圣地的建议，我都会积极回应。"ﷺ然后，他命令众门徒扎营驻扎。

The Prophet then declared: “By Him Who holds my soul in His hand, I shall respond favourably to any proposal the Quraysh puts to me today which helps establish good relations and guarantees respect to God’s sanctuaries.” He then ordered his Companions to encamp.

那个地方几乎干涸，只有一口水很少的井。穆圣的圣门弟子们尽可能节省用水，但那口井很快就干了。他们渴得厉害，便向先知ﷺ抱怨。先知ﷺ来到井边坐下，要人拿来一桶，把他们能找到的水都装进去。他用手捧起一些水，漱了口，然后向真主祈祷。接着，他让圣门弟子们把水倒回井里，并吩咐他们暂时离开这口井。也有一些传述说，先知ﷺ从他的箭囊中取出一支箭，让圣门弟子们把它投入井中。不久，井里就充满了水，足够穆斯林饮用、净身，以及给骆驼和其他牲畜饮水。直到他们启程离开，都没有缺水。

The place was almost dry, with only one well with very little water. The Companions of the Prophet economized on water as much as they could, but the well soon dried up. When they were very thirsty, they complained to the Prophet. He came to the well, sat next to it and asked for a pail to be brought to him with whatever quantity of water they could find. He took some water in his hand, rinsed his mouth and prayed to God. He then asked his Companions to pour the water back into the well and told them to leave the well for a while. Some reports also suggest that the Prophet took an arrow from his bag and asked his Companions to throw it into the well. Soon the well was full of water and provided all the water the Muslims needed to drink, perform ablutions and give to their camels and other animals. They suffered no shortage of water until they departed.

当古莱氏得知先知ﷺ已成功避开他们的先遣部队，并驻扎在侯代比叶时，他们决定派遣使者前去见他。他们也清楚，如果他们成功阻止穆罕默德进入麦加，而他此行的唯一目的只是朝觐禁寺，那么其他阿拉伯人必定会对他们的做法提出质疑。他们的声望源于他们是圣殿的看守者，并且从不阻止任何人在那里崇拜。他们派出的第一位使者是呼扎尔部落的布岱勒·本·瓦尔加ﷺ…… 注：原文并未提及“先知穆罕默德ﷺ”之外的人物，因此上文中“布岱勒·本·瓦尔加”之后不应添加ﷺ。以下为更正后的完整译文： 当古莱氏得知先知ﷺ已成功避开他们的先遣部队，并驻扎在侯代比叶时，他们决定派遣使者前去见他。他们也清楚，如果他们成功阻止穆罕默德ﷺ进入麦加，而他此行的唯一目的只是朝觐禁寺，那么其他阿拉伯人必定会对他们的做法提出质疑。他们的声望源于他们是圣殿的看守者，并且从不阻止任何人在那里崇拜。他们派出的第一位使者是呼扎尔部落的布岱勒·本·瓦尔加，他与一群同族人同行。呼扎尔部落一直对先知ﷺ抱有好感。该部落中有人已皈依伊斯兰，即便是尚未皈依者，也绝非敌视伊斯兰的信息。

When the Quraysh realized that the Prophet had managed to evade their advance forces and that he was encamped at al-Hudaybiyah, they decided to send a messenger to him. They were also aware that should they succeed in stopping Muhammad from entering Makkah, when he had come with no purpose other than to visit the Sacred Mosque, their action would not go unquestioned by the other Arabs. Their prestige was derived from the fact that they were custodians of the Sacred House and that they prevented no one from worshipping there. The first emissary they sent was Budayl ibn Waraqa' of the tribe of Khuza'ah, who went with a group of his fellow tribesmen. The tribe of Khuza(ah was always sympathetic towards the Prophet. Some of its men had embraced Islam, but even those who had not were far from hostile to the message of Islam.

布代勒去见了先知，告诉他古莱什人决心阻止他进入麦加。先知向他保证，他无意与任何人作战，他只想前去拜谒天房，并向世人表明穆斯林对天房神圣地位的认可。 先知对古莱什人态度的评论如下："古莱什人如今的处境，使他们只能想到战争。如果他们愿意，我准备与他们缔结停战协议。我只请求他们让我去向民众传达讯息。如果我成功了，其他人追随我，那么他们也可以自行选择是否效仿。如果他们拒绝，他们便保存了自己的实力。如果他们执意阻止我，我以真主起誓，我将为这一事业与他们战斗至死，即便如此，他们也无法阻止真主的旨意。" 布代勒回到古莱什人那里，对他们说："我们见过这个人，也听了他的话，我们来告诉你们。你们想听听他对我们说了什么吗？"有些人高声喊道："我们不想听他说的任何话。"另一些较为明智的人则请他把所听到的内容讲述出来。他讲完之后，恳请他们，说他们的态度太过草率，因为穆罕默德ﷺ并无意与他们作战，他只想前去拜谒天房。

Budayl spoke to the Prophet and told him that the Quraysh were determined to prevent him from entering Makkah. The Prophet assured him that he had no intention of fighting anyone. He wanted only to visit the Ka(bah and to demonstrate the Muslims’ recognition of its sanctity. The Prophets comment on the Quraysh s attitude was given in these words: “The Quraysh are now in such a state that they can think only of war. I am prepared to agree a truce with them, if they so desire. I ask them only to leave me alone to speak to people. If I am successful and other people follow me, then the choice is theirs to do likewise. If they refuse, they will have preserved their strength. If they are determined to stop me, I swear by God that I will fight them over this cause of mine until I die, and even then they cannot prevent what God wills.” Budayl went back to the Quraysh and said to them: “We have come to you after seeing this man and hearing what he says. Would you like to hear what he told us?” Some of them shouted: “We do not wish to hear anything he says.” Some wiser people requested him to report what he had heard. When he finished his report, he pleaded with them, saying that they were rash in their attitude because Muhammad did not intend to fight them. He wanted only to visit the Ka(bah.

在拒绝了三位使者的建议、不允许穆罕默德进入麦加并在克尔白朝拜之后，古莱氏人决定再派遣第四位使者。现有的记载都没有说明古莱氏人为何认为再派一位使者去与先知交涉会带来任何改变。既然古莱氏人并不准备听从这些使者的建议，人们也无从得知他们派遣这些使者想要达到什么目的。或许这只是古莱氏人困惑的表现；另一方面，也可能是他们在为自己的立场寻找辩解。

Having rejected the advice of all three envoys to allow Muhammad to enter Makkah and worship at the Ka 'bah, the Quraysh decided to send a fourth emissary. None of the existing reports throws any light on the reasons which made the Quraysh feel that sending another envoy to speak to the Prophet would bring about any change in the situation. It is not known what the Quraysh hoped to achieve by sending these envoys when it was not prepared to listen to their advice. Perhaps it was all a mark of the Qurayshs confusion. On the other hand, it may have been an exercise in self-justification.

古莱什人或许希望能够说，他们已经竭尽全力与穆罕默德达成和解。无论如何，这一次古莱什人选中的人是欧尔沃·本·麦素欧德，他是住在塔伊夫城的赛给夫部落的首领。然而，欧尔沃首先想确定，如果他回来时带来了古莱什人可能不喜欢的建议，他不会受到古莱什人此前派出的其他使者所遭受的那种严厉对待。因此，他对古莱什人说：

The Quraysh might have wanted to be able to say that they tried all they could to reach accommodation with Muhammad. Be that as it may, the man the Quraysh chose this time was 'Urwah ibn Mas'ud, a leader of the tribe ofThaqif, which lived in the town of Ta’if. 'Urwah, however, wanted first to make sure that on his return he would not receive the same harsh treatment as the other envoys the Quraysh sent, should he come back with advice the Quraysh might not like. He, therefore, addressed the people of the Quraysh:

“我已经留意到你们派去见穆罕默德ﷺ的人遭受了怎样的辱骂。你们知道，在我看来你们就像父母，而我就是你们的儿子。当我听说你们的困境后，我召集了那些听从我命令的族人，前来支持你们。”古莱什人回答说：“这确实属实，我们对你毫无疑虑。”当他坐下来与先知ﷺ交谈时，他说：

“I have noted what sort of abuse you have poured on the heads of those you have sent to Muhammad. You know that to me you are parents and that I am your son. When I heard of your trouble, I gathered those of my people who obeyed my orders and have come to give you support.” The Quraysh answered: “This is certainly true, and we have no doubts about you.” When he sat down to speak to the Prophet, he said:

穆罕默德ﷺ，我已经让你的族人动员起他们的力量。

Muhammad, I have left your people mobilizing their forces.

他们发誓绝不让你进入圣寺，直到你将他们击败。若你与他们交战，你将面临两种结局之一：要么你击败了自己的族人——而我们从未听说有人能击败自己的族人；要么你的士兵会让你失望。你聚集这群乌合之众，是要来毁灭你自己的族人吗？你们要对抗的是古莱氏，而古莱氏已经动员了他们的妇女和儿童，如今士气极为坚决，并向上帝立誓，你们绝不可能进入他们的城市。我的感觉是，明天当这群人让你失望时，你将陷入非常艰难的处境。我确实不认识他们中的任何人，也看不出他们中有谁出身高贵。

They are swearing that they will never let you reach the Sacred House until you have overwhelmed them. Should there be a fight between you and them, you are faced with one of two eventualities: either you conquer your own people - and we have never heard of any man who has conquered his own people or your soldiers will let you down. Have you gathered this mob to smash your own people? It is the Quraysh you are fighting, and the Quraysh have mobilized even their women and children, and are now in a very determined mood, pledging to God that you will never enter their city. My feeling is that you will be in a very difficult situation tomorrow, when this mob let you down. I certainly recognize no one among them and cannot see that any one of them comes from a respectable background.

鉴于当时的形势,以及先知已经接见了四位古莱氏使者,而古莱氏对穆斯林进入麦加的反对却丝毫没有缓和的迹象,先知认为对古莱氏施加一些压力或许是有益的。于是他决定派遣一位使者去向他们保证,他的目的仅仅是到天房朝拜,并非要与任何人挑起争斗。这位使者是呼增部落的赫拉什·本·乌maya(Kharrash ibn Umayyah)。然而,赫拉什一到麦加,他的骆驼就被古莱氏人打伤了,他们还想杀死他。他得到了哈比沙部落的救助,该部落的首领阿尔-胡莱斯(al-Hulays)正是古莱氏派往先知处的使者之一。

Considering the situation and the fact that he had received four emissaries from the Quraysh without any sign that the Quraysh were mellowing their opposition to the Muslims’ entry to Makkah, the Prophet thought it might be useful to bring some pressure to bear on the Quraysh. He therefore decided to send them an envoy to assure them that his objective was only to worship at the Ka ‘bah, not to pick a fight with anyone. The envoy was Kharrash ibn Umayyah of the tribe of Khuza‘ah. As soon as Kharrash arrived in Makkah, however, his camel was wounded by the Quraysh people, who also wanted to kill him. He was saved by the Habshl tribe, whose chief al-Hulays was one of the Quraysh’s envoys to the Prophet.

Kharrash所受到的待遇违背了历来的外交传统，而这一传统赋予使者和信使豁免权。然而，先知ﷺ并不希望这一事件成为他寻求和平解决问题的障碍。因此他不予计较，转而集中精力保持与古莱什人的联系。他认为，从其门徒中派遣一位更有声望的人物，或许会更有成效。

The treatment Kharrash received was against the age-honoured traditions of diplomacy, which gave immunity to messengers and envoys. The Prophet, however, did not wish to allow this incident to be an obstacle in his attempt to reach a peaceful solution to the problem. He therefore overlooked the matter and concentrated on maintaining contact with the Quraysh. He thought that sending a more prominent figure from among his Companions might be more useful.

先知首先想到的合适使者是欧麦尔·本·赫塔卜。然而，欧麦尔指出，他所属的部族——阿迪（Adly）的子孙（Bani Adly）——在麦加已经没有任何影响力，若他遭遇什么不测，将无人保护他。因此他建议，古莱氏部落伍麦叶支系的奥斯曼·本·阿凡更适合担任先知的使者。

The Prophet first thought of ‘Umar ibn al-Khattab as a suitable messenger. ‘Umar, however, pointed out that his own clan, Bani (Adly, no longer had any influence in Makkah. No one would protect him should he come to any harm. He suggested that 'Uthman ibn ‘Affan of the Umayyad branch of the Quraysh was better placed to act as the Prophet’s ambassador.

尽管‘Uthman的家族在麦加颇具影响力，他仍不得不寻求其堂兄Aban ibn Sa'id ibn al-(As的庇护。在这份庇护之下，他得以传达使命，与古莱什的长老们交谈，并向他们解释穆斯林前来只是为了崇拜，别无其他意图。‘Uthman主张，对古莱什而言，作为天房的看守者，若能在阿拉伯人眼中显得忠于自己的职责，才是更好的。然而，古莱什态度强硬，毫不退让。‘Uthman唯一能从古莱什那里得到的让步，是他们允许他在自己愿意的情况下进行天房的绕行（tawaf）。他向他们明确表示，在当前的情形下，他在先知ﷺ完成自己的绕行之前，不会这样做。

Despite the fact that (Uthmans clan was very influential in Makkah, he had to go under the protection of his own cousin, Aban ibn Sa'id ibn al-(As. Enjoying that protection, he was able to deliver his message, speak to the Quraysh elders and explain to them that the Muslims had come for the purpose of worship only and had no other intention. It was better for the Quraysh, ‘Uthman argued, that they should be seen by the Arabs as faithful to their charge as custodians of the Sacred House. The Quraysh, however, were adamant in their hard-line attitude. The only concession ‘Uthman could get from the Quraysh was that they allowed him to do the should he so desire. He made it clear to them that under the circumstances, he would not do so until the Prophet had done his own tawaf.

深感痛心与悲伤，先知ﷺ认为，古莱什人杀害了他的同伴兼使者奥斯曼，已经关闭了一切旨在达成和平协议的努力之门。

Deeply hurt and very sad, the Prophet felt that by killing (Uthman, his Companion and envoy, the Quraysh had closed the door on all efforts which aimed at reaching a peaceful settlement.

另一个选择，是他一直极力想要避免的那个。

The other alternative was the one which he had tried hard to avoid:

即战争。他号召他的圣门弟子们向他宣誓，誓死与古莱氏作战。他请求这一誓约时正站在一棵树下，圣门弟子们争先恐后地答应他的请求。他们每一个人都宣誓：即便为此献出生命，也绝不临阵脱逃。先知ﷺ对圣门弟子们的回应感到欣慰。

namely, war. He called on his Companions to give him a pledge to fight the Quraysh to the bitter end. He was standing underneath a tree when he requested that pledge, and his Companions rushed to give him what he asked of them. Every one of them pledged that he would fight and never flee from battle even if that meant his own death. The Prophet was pleased with his Companions’ responses.

他也代表奥斯曼立下誓约，说："奥斯曼正在执行真主和祂的使者所交付的使命。因此，我代他立下誓约。"他双手相握，说道：

He also made a pledge on behalf of ‘Uthman: ‘“Uthman is on a mission given him by God and His Messenger. I, therefore, make a pledge on his behalf.” He clasped his hands together and said:

“这是为‘Uthman而立的。”关于这次效忠之誓，《古兰经》说：“当他们在树下向你宣誓效忠时，真主确已喜悦信士。他知道他们心中所有的，便降安宁于他们心中，并以一次近期的胜利和许多可得的战利品作为报酬。真主是万能的，是至睿的。”（48：18-19）

“This is for ‘Uthman.” In comment on this pledge, the Qur’an says: “ God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory and with many war gains for them to take. God is Almighty, Wise.” (48: 18-19)

这一誓约在伊斯兰历史书籍中被称为“律旺誓约”，即“蒙受真主喜悦的誓约”，因为经文明确宣布真主喜悦参与这一誓约的人。事实上，这一誓约使先知ﷺ的心感到欣慰，因为它再次证明，圣门弟子们随时准备为伊斯兰的事业做出他们被要求做出的任何牺牲。先知ﷺ的那些圣门弟子意识到，古莱什人在人数上远远超过他们。

That pledge is known in Islamic history books as Baycat al- Ridwan, or ‘the pledge earning God’s pleasure’, in view of the clear statement that God was pleased with those who took part in it. Indeed, the pledge warmed the Prophet’s heart, since it was yet another demonstration that his Companions were always prepared to render whatever sacrifice they were called upon to make in defence of the cause of Islam. Those Companions of the Prophet realized that numerically the Quraysh were far superior to them.

此外,他们启程时并没有携带作战装备。战争完全不在他们的考虑之中。他们中没有一人穿戴护甲,也没有人随身携带。

Besides, when they started their journey, they did not bring their war equipment with them. War was completely absent from their minds. None of them wore body armour or carried it with him.

一些较有见识的古莱氏人必定提出，争取和平解决，可能比战争更能维护古莱氏的尊严，即便战争以其获胜告终也是如此。其早先使者的意见，尤其是哈比什部族的al-Hulays和Thaqlf部族的'Urwah ibn Mas'ud的意见，开始显得极为有理。而且，如果古莱氏把事情推向爆发冲突的地步，他们的行动可能意味着在圣殿附近、在圣月里发生战斗。这实际上将开创一个先例，必然对古莱氏弊大于利。因此，主张克制的论据突然显得分量重得多。于是，他们派遣以Suhayl ibn 'Amr为首的代表团，与先知商议和平协议的条款。

Some wiser men among the Quraysh must have suggested that achieving a peaceful settlement might preserve the Quraysh’s dignity better than war, even if the war ended in its favour. The views of its earlier envoys - particularly those of al-Hulays of the Habshi tribe and ‘Urwah ibn Mas'ud of the Thaqlf - began to appear highly valid. Moreover, should the Quraysh push matters to the point of flare-up, their action might mean a fight near the Sacred House and in the sacred month. This would, in effect, be setting a precedent which was certain to do more harm than good to the Quraysh. Hence the arguments for moderation suddenly began to appear much weightier. A delegation headed by Suhayl ibn (Amr was, therefore, dispatched to negotiate the terms of a peace settlement with the Prophet.

先知热情地接待了苏海勒·本·阿慕尔及其代表团。

The Prophet received Suhayl ibn ‘Amr and his delegation well.

他指示他的门徒展示他们的牺牲牲畜，并大声诵念表明他们只是应真主的召唤而来、为尊崇这座圣殿的话语。

He instructed his Companions to show their sacrificial animals and to raise their voices with phrases expressing the fact that they had come only in response to Gods call to honour the Sacred House.

双方之间的谈判并不顺利。尽管先知ﷺ急切地希望达成和平协议,谈判仍不得不处理若干实质性问题。议题包括:先知ﷺ前往神圣殿堂朝觐的问题;古莱什人不愿显得屈服于武力的决心;双方达成长期停战协议、结束彼此频繁军事冲突的可能性;双方之间应建立何种关系;以及双方在整个阿拉伯半岛更广阔的政治格局中各自采取政治行动的自由。

The talks between the two sides were not easy. Despite the fact that the Prophet was keen to achieve a peace settlement, the negotiations had to deal with several issues of substance. The topics included: the Prophets visit to the Sacred House; the Qurayshs determination not to seem to have given in to force; the possibility of agreeing a long term truce between the two sides, putting an end to their frequent military clashes; the sort of relations which should exist between the two sides; and the freedom of each side to make political moves on the wider horizon of the whole of Arabia.

然而，没有必要延长讨论。先知欣然接受了古莱氏的所有条件。苏海勒·本·阿慕尔在陈述每一项条件及其含义时花费了很长时间。事实上，古莱氏一方对于先知几乎不费周折地接受了他们的全部条件感到惊讶。不过，有必要将协议写下来，并由双方的代表签字。

There was, however, no reason to prolong the discussions. The Prophet accepted all the Qurayshs conditions readily. It was Suhayl ibn (Amr who took a long time in his presentation of each of those conditions and what each of them entailed. Indeed, the Quraysh side were surprised that all their conditions were accepted by the Prophet without too much trouble. It was necessary, however, to write the agreement down and to have it signed by representatives of both sides.

先知的态度在穆斯林阵营中引起了骚动。他们不习惯看到先知ﷺ采取如此温和的态度。

The Prophets attitude caused a stir in the Muslim camp. They were not used to seeing the Prophet taking such a very soft attitude.

这一点对古莱什的谈判代表本人来说也同样出人意料。先知不仅接受了古莱什提出的所有条款,而且与他的惯常做法相反,他并没有就此事与同伴们商议。再者,和约的条款对穆斯林而言也极为令人惊讶,因为这些条款似乎使穆斯林一方显得比古莱什弱得多。在穆斯林看来,接受这样的条款既无益处,也无必要。他们中有些人无法掩饰自己的不满。欧麦尔·本·赫塔卜的态度便是这种情绪的集中体现。和约条款敲定、即将书写成文时,欧麦尔来到艾布·伯克尔面前说:“艾布·伯克尔,他不是安拉的使者吗?”艾布·伯克尔肯定地回答。欧麦尔又问:“我们不是穆斯林吗?”艾布·伯克尔给出同样的回答。欧麦尔接着问:“他们不是多神教徒吗?”艾布·伯克尔再次回答:“是的。”欧麦尔于是问他:“那我们为何要在信仰的事务上接受屈辱呢?”艾布·伯克尔以一句劝告作答,对提问者说:“欧麦尔,他做什么你都要跟随他。我相信他是安拉的使者。”但欧麦尔仍然心神不宁,说:“我也相信他是安拉的使者。”欧麦尔的论点是:既然双方的分歧实质上只是一个问题——正义与非正义、信仰与不信——那么站在正道和真理一边的人,绝不能向支持错误和虚妄的人让步。信士在涉及信仰的事务上绝不能接受任何形式的屈辱,反而应当始终为自己的宗教感到自豪。因此,欧麦尔并未就此罢休,他去见先知,提出了同样的问题:“你不是安拉的使者吗?我们不是穆斯林吗?他们不是多神教徒吗?”对于这些问题,先知都给予了肯定的回答。 “乌玛尔”提出的最后一个问题仍然是同一个：“那么，我们为何要在信仰的事情上忍受屈辱？”先知的回答揭示了他的态度：“我是真主的仆人和使者，我不会违抗祂，祂也绝不会抛弃我。”先知确实是在遵循神圣的命令，这些命令他当时想必已经接受。

It was also surprising for the Quraysh negotiators themselves. Not only did the Prophet accept all the terms the Quraysh stipulated, he did not consult his Companions in the matter, contrary to his normal practice. Moreover, the terms of the peace agreement were extremely surprising to the Muslims, because they tended to cast the Muslim side as much weaker than the Quraysh. To the Muslims, accepting such terms was neither useful nor necessary. Some of them could not hide their dissatisfaction. This is epitomized by the attitude of 'Umar ibn al-Khattab. When the terms of the peace agreement were finalized and were about to be written down, 'Umar came to Abu Bakr and said: “Abu Bakr, is he not God’s Messenger?” Abu Bakr answered in the affirmative. 'Umar again asked: “Are we not the Muslims?” When Abu Bakr gave the same answer, 'Umar went on: “Are they not the idolaters?” Abu Bakr again answered: “Yes.” 'Umar then asked him: “Why then should we accept humiliation in matters of our faith?” Abu Bakr answered with a piece of advice, saying to his questioner: “Follow him whatever he does, ‘Umar. I believe that he is Gods Messenger.” But ‘Umar was still perturbed and said: “And I too believe that he is Gods Messenger.” ‘Umars argument was that since what separated the two sides was really a single issue - right against wrong, faith against lack of faith - those who were on the side of right and truth must not give in to those who championed the cause of wrong and falsehood. The believers must never accept any sort of humiliation when it came to matters relating to faith. Indeed, they should always show pride in their religion. Hence, ‘Umar was not to be deterred. He went to the Prophet and put to him the same questions: “Are you not Gods Messenger? Are we not the Muslims? Are they not the idolaters?” To all these questions, the Prophet answered in the affirmative. The final question ‘Umar put was again the same: “Why, then, should we accept humiliation in matters of our faith?” The Prophets answer provided the clue to his attitude: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” The Prophet was indeed following Divine orders which he must have received at that time.

这些是和议的条款。条约写成之后,双方都邀请证人在文件上签字。就在那一刻,发生了一件考验信士耐心、并让他们再次有机会证明信仰力量的事。一名来自麦加的男子戴着手铐、脚上拴着锁链来到这里。他之所以被关押在那里,是因为他是穆斯林。这个人正是苏海勒自己的儿子阿布·贾恩德勒。是他的父亲囚禁了他,并给他上了镣铐。然而,他还是设法逃脱了,并走上一条不熟悉的路,穿越麦加周围的山区,最终抵达了侯代比叶。穆斯林看到他时,非常高兴他得以逃脱,并给予他热情的接待。

These were the terms of the peace agreement. When they were written down, witnesses from both sides were asked to sign the document. At that moment, something happened to test the patience of the believers and to give them another opportunity to prove the strength of their faith. A man from Makkah arrived in handcuffs and with his legs in chains. He was being kept prisoner there because he was a Muslim. This man was none other than Suhayl’s own son, Abu Jandal. It was his father who imprisoned him and fastened his shackles. Nevertheless, he had been able to escape and to take an unfamiliar route through the mountains surrounding Makkah until he arrived at al-Hudaybiyah. When the Muslims saw him, they were very glad that he had escaped and gave him a fine reception.

在和约正在书写的时候,苏海勒忙于其中,没有注意到任何事情。和约写完后,苏海勒抬起头,看见他的儿子混在穆斯林之中。他走上前去,打了儿子的脸,揪住他的衣领。阿布·扬达尔大声呼喊起来:

While the peace agreement was being written down, Suhayl was too busy to notice anything. When it was finished, Suhayl looked up and saw his son among the Muslims. He went up to him, hit him in the face and took him by the collar. Abu Jandal cried aloud:

“穆斯林兄弟们，难道我要被送回给那些不信者，让他们来使我背离我的信仰吗？”这些话让穆斯林们非常痛心，他们中有些人开始哭泣。

“My fellow Muslims, am I to be returned to the unbelievers to try to turn me away from my faith?” Those words were very painful to the Muslims, some of whom started to cry.

然而,苏海勒·本·阿慕尔不为所动。他对安拉的使者说:"这是我第一个要为之交涉的人。你必须把他交还给我。"先知提到阿布·贾恩达尔在协议完成之前就已到来:"文书我们还没有拟定完毕。"苏海勒说:"那么我与你之间就根本没有达成任何条款。"先知恳求道:

Suhayl ibn ‘Amr, however, was unmoved. He said to Gods Messenger: “This is the first person whose case I take up. You must return him to me.” The Prophet referred to the fact that Abu Jandal arrived before the agreement was completed: “We have not finished drawing up the document yet.” Suhayl said: “Then I have not agreed any terms with you whatsoever.” The Prophet pleaded:

“那就让他跟我走吧。”苏海勒说他不会同意。古莱什代表团的另一名成员米克拉兹说，应当允许穆罕默德带走阿布·詹达勒。那位父亲态度坚决，拒绝了所有让儿子加入穆斯林行列的请求。他甚至变本加厉，开始用一根带刺的树枝抽打自己的儿子。先知再次恳求他放了儿子，或者至少不要折磨他。但苏海勒什么都不肯接受。然而，苏海勒的一些朋友却出面庇护阿布·詹达勒，他的父亲这才停止了抽打。先知向阿布·詹达勒解释了自己无法帮助他的处境，并大声地对他说话，以便他能听见：

“Then allow me him.” Suhayl said that he would not. Mikraz, another member of the Quraysh delegation, said that they should allow Muhammad to have Abu Jandal. The father was adamant and refused all appeals to let his son join the Muslims. He went even further and began to hit his son with a thorny branch of a tree. The Prophet again pleaded with him to let his son go, or at least not to torture him. But Suhayl would accept nothing. Some of Suhayl’s friends, however, extended their protection to Abu Jandal and his father stopped hitting him. The Prophet explained to Abu Jandal his inability to help him, speaking to him in a loud voice so that he could hear:

欧麦尔·本·哈塔卜再次为这种情况感到愤怒。

Umar ibn al-Khattab was again outraged by the situation.

他无法理解,穆斯林为何要接受如此屈辱的条款,又为何要袖手旁观,眼看他们的一位兄弟仅仅因为信奉真主和祂的使者,就遭到残酷的对待。阿布·扎恩达勒被带走时,欧麦尔走上前去,与他并肩同行,并对他说:“忍耐一下,阿布·扎恩达勒。这些人是不信道者,他们一文不值。他们中任何一个人的血,并不比一条狗的血更珍贵。”他一边与阿布·扎恩达勒并肩行走、低声交谈,一边不断把剑柄朝阿布·扎恩达勒的方向推过去,希望阿布·扎恩达勒能够拿起欧麦尔的剑,杀死他的父亲。阿布·扎恩达勒或者不愿杀害自己的父亲,或者没有明白、也没有注意到欧麦尔的暗示。他顺从了自己的命运,等待真主帮助他获得释放。他戴着镣铐、拴着锁链被带走了。穆斯林望着他,心中充满痛苦,因为他们无力帮助他。

He could not understand why the Muslims should accept such humiliating terms or stand idle when a brother of theirs was subjected to harsh treatment for no reason other than the fact that he believed in God and His Messenger. As Abu Jandal was being led away, ‘Umar went up to him and walked by his side. He spoke to him: “Be patient, Abu Jandal. These people are unbelievers. They are worthless. The blood of anyone of them is no more precious than the blood of a dog.” As he was walking by Abu Jandals side and talking to him, he continued to move the handle of his sword towards Abu Jandal, hoping that Abu Jandal would take ‘Umars sword and kill his father. Abu Jandal either did not wish to kill his father or did not understand or notice ‘Umars gesture. He submitted to his fortune until God would help him get his release. He was led away in his shackles and chains. As the Muslims looked at him, their hearts were full of agony because they were unable to help him.

当和约条款的文书被写下时，先知ﷺ请了他的一些门徒作证，此外还有古莱什一方的见证人。

When the document detailing the peace terms was written down, the Prophet asked a number of his Companions to witness the agreement, in addition to witnesses from the Quraysh side.

穆斯林的见证人有：Abu Bakr、‘Umar ibn al-Khattab、‘All ibn Abi Talib、‘Abd al-Rahman ibn ‘Awf、Sa‘d ibn Abi Waqqas、Mahmud ibn Maslamah，以及‘Abdullah ibn Suhayl，他是古莱什谈判代表本人的另一个儿子。Mikraz ibn Hafs和Huwaytib ibn ‘Abd al- ‘Uzza是古莱什的见证人。见证手续终于办完后，古莱什代表团便回家了。

The Muslim witnesses were Abu Bakr, ‘Umar ibn al-Khattab, ‘All ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah and ‘Abdullah ibn Suhayl, another son of the chief Quraysh negotiator himself. Mikraz ibn Hafs and Huwaytib ibn ‘Abd al- ‘Uzza were the Quraysh witnesses. When the witnessing was finally done, the Quraysh delegation went home.

这种和平本应持续十年。很少有穆斯林能够心安理得地接受它，内心都或多或少感到不安。更让他们难受的是，根据协议条款，他们必须在无法在天房（Ka‘bah）朝拜的情况下返回家乡，无法实现自己的目的。应当记得，先知ﷺ和他的同伴们当时都处于朝觐的圣洁状态，即“伊历兰”（ihram），他们离开麦地那是为了履行“副朝”（‘Umrah）。他们首先因古莱氏人明确表示要动用武力阻止而不得进入麦加。此后，他们又因与古莱氏人签订的协议条款而被阻止。实际上，他们处于“被阻者”（muhsar）的境地，即一个人离家去朝觐或副朝，却因某种超出其控制的原因而无法抵达目的地。真主在《古兰经》中宣示，这样的人可以在无法继续前行的地方宰杀一只羊或其他牺牲牲畜，从而解除伊历兰的状态。

This peace was supposed to last for ten years. Very few Muslims were able to bring themselves to accept it without experiencing a feeling of unease. What added to their bitterness was the fact that the terms of the agreement meant that they had to go back home without being able to fulfil their purpose of worshipping at the Ka‘bah. It should be remembered that the Prophet and his Companions were in ihram, the state of consecration, having left Madinah in order to perform the ‘Umrah. They were first prevented from entering Makkah by the declared intention of the Quraysh to use force to stop them. Now they were prevented by the terms of the agreement which they signed with the Quraysh. They were, in effect, in the position of a muhsar, a person who sets out from home to do his pilgrimage or (Umrah but is unable to reach his destination owing to some reason beyond his control. God declares in the Quran that such a person can release himself from ihrdm by slaughtering a sheep or some other sacrificial animal at the point where he cannot continue his journey.

先知对他的圣门弟子说:"你们宰杀你们的牲畜,剃头,解除朝觐的戒律。"没有人表示愿意遵从这一命令。先知把命令重复了三次,仍然没有人愿意照他所吩咐的去做。先知非常生气。他走进自己的帐篷,他的妻子乌姆·赛俩玛正在那里等候,她与他一同参加了这次远征。她立刻注意到他的愤怒。她问他原因,他回答说:"穆斯林正在毁灭自己。我向他们下达了命令,他们却不服从。"他向她解释,他的圣门弟子如何冷淡地接受他的命令,以及他们没有一个人愿意服从。她试图安抚他:"真主的使者啊,不要责怪他们。他们承受着巨大的压力,因为您为达成这项和平协议付出了许多辛劳,而且他们现在意识到,他们必须走远路回家,却没有达到目的。"随后她给了他一个非常中肯的建议:她让他出去宰杀他自己的牺牲牲畜并剃头,不要对他们中的任何一个人说话。先知听从了妻子的建议,出去宰杀了他的骆驼。然后他叫人来为他剃头。

The Prophet said to his Companions: “Slaughter your animals and shave and release yourselves from ihram.” No one showed any sign of willingness to comply with this order. The Prophet repeated his command three times and still no one was willing to do as he was told. The Prophet was very angry indeed. He went into his tent where Umm Salamah, his wife who accompanied him on this expedition, was waiting. She immediately noticed how angry he was. She asked him the reason why and he answered: “The Muslims are ruining themselves. I have given them a command and they have not obeyed.” He explained to her how his Companions received his orders with indifference and how not one of them was willing to obey. She tried to pacify him: “Messenger of God, do not blame them. They have been under great pressure because of all the trouble you have taken to achieve this peace settlement and because they now realize that they have to take the long way home without achieving their purpose.” She then gave him a very sound piece of advice: she told him to go out and slaughter his own sacrificial animals and shave, without speaking to any one of them. The Prophet acted on his wife’s advice and went out and slaughtered his camels. He then called someone to shave his head.

当他的门徒目睹他的所作所为时,他们争相效仿。其中一些人还帮助别人剃发,并且因为起初没有遵从先知的命令而深感懊悔。

When his Companions witnessed what he did, they rushed to do likewise. Some of them helped others to shave and they were extremely unhappy with themselves for not responding to the Prophet’s orders in the first place.

并非所有在侯代比亚的穆斯林都剃了头。

Not all of the Muslims at al-Hudaybiyah shaved their heads:

有些人只是剪短了头发。先知说："愿真主怜悯那些剃头的人。"他的一些同伴说：

some of them just cut their hair. The Prophet said: “May God have mercy on those who have shaved.” Some of his Companions said:

“安拉的使者啊，那些剪了头发的人呢？”他回答说，仍是重复同样的祈祷：“愿真主怜悯那些剃了头的人。”又有人问到那些剪了头发之人的情况，他第三次以同样的祈祷作答。之后再次有人问起另一群人，先知便把他们也纳入祈祷之中，说道：

“Messenger of God, what about those who have cut their hair?” He answered by repeating the same prayer: “May God have mercy on those who have shaved.” The same question about those who had cut their hair was put to him, but he answered by repeating the same prayer a third time. Once more, he was asked about the other group and the Prophet included them in his prayers, saying:

在这篇经文启示之前，穆斯林群体的氛围便是如此。先知确信神所启示给他的一切，因此他对事态的走向不作任何自主的决定，只依循这一神圣启示所指示的方向行事。每到一个关头、每采取一步行动之前，他都会参照这一启示。无论是不信道者的敌意，还是那些因不信道者的敌对而愤怒的同伴们施加的压力，都无法使他改变方向。最终，神使安宁降临穆斯林的心中，他们安下心来，毫不犹豫地接受先知所告诉他们的一切，正如那些从未对此产生过任何怀疑的兄弟们一样。其中最突出的典范是艾布·伯克尔，他的坚定信念从未动摇，即便是片刻也不曾有过。

Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.

因此,本章开篇便向先知报告了令人欣喜的好消息,使他心中大为欢悦:"我已赐给你明显的胜利,使真主赦免你以往和以后的罪过,完成对你的恩典,并引导你走上正路。真主必定助你以伟大的援助。"(第1-3节)开篇还提到赐给信士们的安宁,承认他们确是虔诚的信士,并许诺他们赦免罪过、给予报酬并从上天予以support:"是他降安宁于信士们的心中,使他们的信仰更加坚定。天地的军队都是真主的;真主是全知的,是至睿的。他要使信道的男女入于下临诸河的乐园,安居其中,并赦免他们的罪恶。这在真主看来是伟大的成功。"(第4-5节)与此相反,他们的敌人,无论是伪信者还是以物配主者,都将招致真主的不悦,并在后世遭受痛苦:"真主也要惩罚伪信的男女和以物配主的男女,那些对真主怀有恶念的人。恶运将降临到他们身上,真主也将愤怒于他们,弃绝他们,并为他们预备了火狱,那是最恶的归宿。"(第6节)

Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)

该章还提到信士们向先知所立的誓约，并认为这是向真主立下的誓约。由此，它在信士与他们永恒的主之间建立了直接的联系："我确已派遣你[穆罕默德ﷺ]作见证者、报喜者和警告者，以便你们[众人]信仰真主和他的使者，扶助他，尊敬他，并且早晚赞颂他无限的荣耀。向你宣誓效忠的人，实际上是在向真主宣誓效忠：真主的手在他们的手之上。背弃誓约的人，只会损害他自己；而履行对真主誓约的人，真主必将赐予他丰厚的报酬。"（第8-10节）

通过将本章与其在古兰经次序中的前一章进行整体比较，我们可以看到，在我们认为这两章启示之间相隔的三年里，穆斯林社群的总体态度发生了深刻的变化。我们认识到古兰经对那个社群所产生的影响，也看到该社群因先知ﷺ所施行的细心教育而受益，从而得以确立其独特的地位，并在人类历史上发挥无与伦比的作用。

Looking at the surah as a whole and comparing it to the one that precedes it in the Quranic order reveals the profound change in the general attitude of the Muslim community over the three years we believe to have separated the revelation of these two surahs. We realize the effects the Qur’an had on that community and how it benefited by the careful education the Prophet imparted to it, enabling it to assume its unique position and play its unparalleled role in human history.

从本章的整体氛围以及它所引发的情感可以清楚看出，穆斯林群体已经走向成熟，达到了高度一致的信仰水准，对自身的责任已经坚定，不再需要强烈的激励去履行那些需要牺牲生命和财产的义务。此时它所需要的是一种节制的力量，使其能够冷静地看待事情，并接受伊斯兰使命最高领导层的决定，在与敌人的对抗中暂时遵守停战。

It is clear from the general ambience of this surah and the feelings it generates that the Muslim community had attained maturity, achieved a coherently high standard of faith, become reassured about its duties and no longer needed strong incentives in order to discharge such duties that required sacrificing life and property. It now needed a restraining influence so that it could look at things calmly and accept the decision of the Highest Leadership of the Islamic message to observe a temporary truce in its confrontation with the enemy.

穆斯林社群已不再需要那种指令了。

No longer does the Muslim community need a directive of the type:

因此，你们不要灰心，也不要求和。你们才是占上风的，真主与你们同在，祂绝不会让你们的功绩白费。（47:35）

“ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (47:35)

或者是这样的劝诫：“你们被召唤为真主的事业而施舍，但你们中有些人会吝啬。谁吝啬（于真主的事业），谁就是对自己吝啬。真主是一切财富的源泉，而你们才是有所需求的人。如果你们背弃，他会用别的人代替你们，他们不会像你们一样。”（47：38）也无需再通过讲述殉道的高尚以及真主赐予殉道者的莫大荣誉，来激励人们为真主的事业而战。我们在这里看不到对“以为真主的事业而战的义务来考验穆斯林社群”之目的的阐释，而前一章《穆罕默德》中则有这样的阐释：“假若真主意欲，他本可亲自惩罚他们，但他意欲以你们彼此互相考验。至于为真主的事业而殉道的人，他绝不会使他们的善功归于无效。他将引导他们，使他们境况良好，并让他们进入他已经为他们告知的乐园。”（47：4-6）

or an admonition like: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly Whoever is niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (47: 38) Nor was there any more need to provide incentives to fight for God’s cause by speaking about the nobility of martyrdom and the great honour God grants to martyrs. We do not have here any exposition of the purpose of putting the Muslim community to the test by imposing a duty to fight for God’s cause, as we have in the preceding surah, Muhammad: “Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them." (47: 4-6)