从言辞、思想与观念的战场，本章转向了武装冲突的战场：乌侯德之役。

From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

uḥud 战役并非仅仅是一场武装冲突，它更是穆斯林内心的一场较量。它涵盖了人类行为、情感、感受、志向、本能与局限的方方面面。《古兰经》以最关怀、最温和的方式引导人的灵魂，其全面性与有效性远超任何强制性的对抗。

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

首先是胜利,随后是挫折。然而,更甜美、更伟大的胜利仍在后面。那是启蒙之胜利,是对《古兰经》所阐明之事实有清晰理解之胜利,是这些事实被确立为坚定信念之胜利。穆斯林的心灵经受了考验并得到净化,他们的队伍得以分明,整个社群比以往更清楚地理解概念、更明确地把握价值、更坚定地怀有情感。此外,伪信者在很大程度上被区分出来。在随后发生的事情中,伪善与诚挚在情感、言语、行为和举动上的特征变得更加清晰,信仰的义务及其所附带的责任也是如此。这场战役清楚地界定了穆斯林在知识、虔诚、组织、遵从以及全然依靠真主至高无上方面所需的准备,每一步都是如此。一切都只取决于祂,无论在胜利之时还是失败之时,无论在生前还是死后。

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

然而，穆斯林群体在战役中遭受的意外失败，其重要性远不及随之而来的《古兰经》指导与劝诫。当时的穆斯林迫切需要这样的指引；他们对此的需求，远远超过对军事胜利或战利品的需求，何止千倍。那一结果对后世穆斯林的益处更为重大、更为长远。简言之，穆斯林所遭受的失败背后，有至高的神圣旨意。就其外在的自然成因而言，我们可以确定，所发生的事情符合事物的常规规律。穆斯林实际上获得了一项极大的恩惠：从自身经历中学习，获得更多的启迪与成熟，清理自身队伍，重新组织并协调他们的计划。整个经历对后世穆斯林同样具有极其宝贵的价值。

The unexpected defeat suffered by the Muslim community in battle, however, was immeasurably less crucial than the Qur’ānic guidelines and recommendations that followed it. The Muslims, at that time, were in desperate need of such guidance; they needed it a thousand times more than they needed a military victory or the spoils of war. The benefits of that result were even more important and enduring for later Muslim generations. In short, there was a supreme Divine purpose behind the defeat suffered by the Muslims. As far as we can ascertain from its outward natural causes, what happened conforms to the normal pattern of things. The Muslims had, in essence, the great privilege of learning from their experience, of gaining more enlightenment and maturity, and of cleansing their ranks and reorganising and coordinating their plans. The whole experience has proved immensely valuable for later Muslim generations as well.

从古来源的古莱氏人中第一个站出来的是艾卜·阿米尔，人称“修士”，但先知给他起了个绰号叫“越界者”。他在伊斯兰教出现之前是奥斯部落的首领，但他拒绝接受伊斯兰教，并公开敌视先知ﷺ。他离开麦地那，前往麦加投奔古莱氏人，目的是召集他们对抗穆斯林。他怂恿麦加人对穆斯林发动战争，并许诺他们会获得他所在部落奥斯人的支持，说奥斯人一看到他就会跟随他。他第一个走进战场，自报家门，并向先知军队中的族人高喊，要他们过到他这边来。他遭到拒绝并被诅咒。他宣称自己的族人遭遇了“某种灾祸”，随后便带着狂热的斗志与穆斯林作战。

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abū Dujānah、Ţalĥah ibn `Ubayd Allah、Ĥamzah ibn `Abd al-Muţţalib、`Alī ibn Abī Ţālib、al-Nađīr ibn Anas、Sa`d ibn al-Rabī`，仅举数例，当战斗开始时都表现出了非凡的勇气。

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

在一天的前半段，穆斯林占了上风，古莱什人中最英勇的七十人阵亡。阿拉伯军队的大部分溃散，逃回了妇女们驻扎的营地。妇女们提起衣裙，自己也四散逃命。

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

当穆斯林弓箭手看到非信徒撤退时,他们离开了先知下令绝不能离开的指定阵地。他们高喊:“战利品!战利品!”他们的指挥官命令他们返回,并提醒先知的指示,但他们置若罔闻。他们追逐战利品,使乌侯德阵地无人守卫。

As the Muslim archers saw the non-believers withdrawing, they abandoned their assigned positions which the Prophet had ordered them never to leave. They were shouting: “The booty. The booty.” Their commander ordered them back, recalling the Prophet’s instructions, but they took no notice. They went after the loot leaving the Uĥud positions undefended.

就在那个关键时刻,哈立德·本·瓦利德率领麦加骑兵实施包抄行动,占据了弓箭手离开的山岭,以便从后方攻击穆斯林。逃散的古赖什人看到哈立德和他的部队占据了制高点,便纷纷重新集结,加入了他们。

At that precise point, Khālid ibn al-Walīd led the Makkan cavalry in a pincer movement to occupy the Mount abandoned by the archers, so as to attack the Muslims from the rear. When the fleeing Quraysh men saw Khālid and his troops occupying the high ground, they rallied to join them.

这份概述绝不涵盖这场战役的所有方面，也没有详述当天所有重要的事件。因此，作为补充，让我们回顾那场难忘事件中的一些引人注目的片段。

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

在战斗最激烈之时,穆斯林弓箭手擅离阵地,敌人从四面合围,又传出“穆罕默德已经遇害”的呼声,穆斯林阵营一片混乱。在这一片令人眩晕的慌乱之中,`Amr ibn Qamī'ah是设法接近先知ﷺ的多神教徒之一。当时,一位名叫Nusaibah bint Ka`b al-Māziniyyah、又被称为Umm `Imārah的女子,正竭力护卫在先知ﷺ身前。她数次用剑击打`Amr ibn Qamī'ah,但他有两面盾牌严密防护。作为回应,他用剑砍在Nusaibah的肩上,使她受了重伤。

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

阿布·杜贾纳也在庇护先知ﷺ。尽管箭雨不断射中他的背部，他却始终未动摇，一直俯身护在先知ﷺ身上。

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

有一次,Ţalĥah ibn ‘Ubaid Allah冲向先知ﷺ,是唯一保护他的人。他一直守在那个位置,直到倒下。Ibn Ĥibbān记载,先知的妻子‘Ā’ishah转述她的父亲Abū Bakr所说:“在Uĥud,先知ﷺ独自留下时,我第一个去到他身边。我看到一个人在保护他,便说:‘让它是Ţalĥah吧;让它是Ţalĥah吧。’不久,Abū `Ubaydah ibn al-Jarrāĥ像鸟一样飞快地向我跑来,我们两人都冲向先知ﷺ,却发现Ţalĥah已受伤倒下。先知ﷺ让我们照顾他。先知ﷺ被一支箭射中,他头盔的两个环扣嵌进了脸颊。我去拔其中一个,Abū `Ubaydah却恳求我让他来拔。他用牙齿咬住环扣,小心翼翼地将它拔出,注意不伤到先知ﷺ。他成功拔出了,但他自己的一颗门牙也掉了。然后我去拔另一个嵌在先知ﷺ脸颊上的环扣,Abū `Ubaydah又恳求我让他来做。他再次用牙齿小心地将它拔出,他的另一颗门牙也掉了下来。先知ﷺ一直催促我们去帮助“身上受了十多处伤的Ţalĥah”。`Alī ibn Abī Ţālib用水清洗先知ﷺ的伤口,他的妻子、先知ﷺ的女儿之一Fāţimah在旁协助。她看到血从伤口渗出,便烧了稻草,敷在伤口上,以确保止血。

At one point ’Ţalĥah ibn ‘Ubaid Allah rushed towards the Prophet and was the only one defending him. He took that position until he fell. Ibn Ĥibbān reports that `Ā’ishah, the Prophet’s wife, related that her father, Abū Bakr said: “When the Prophet was left on his own at Uĥud, I was the first to go to him. I found a man defending him and said, ‘Let it be Ţalĥah; let it be Ţalĥah. ‘Soon Abū `Ubaydah ibn al-Jarrāĥ came flying like a bird towards me and we both rushed towards the Prophet to find Ţalĥah having fallen wounded. The Prophet asked us to take care of him. The Prophet was hit by an arrow and two rings of his visor had found their way into his cheek. I went to pull one of them out when Abū `Ubaydah pleaded with me to let him pull it out. He grabbed the ring with his teeth and began to ease it out, taking care not to hurt the Prophet. He was able to pull it out, but his own front tooth came out. Then I went to pull the other ring out of the Prophet’s cheek, but Abū `Ubaydah again pleaded with me to allow him to do it. He pulled it out carefully with his teeth and another of his front teeth fell out. The Prophet all the while urged us to go and help “Ţalĥah who had been hit in more than ten places.” `Alī ibn Abī Ţālib was cleaning the Prophet’s wound with water and Fāţimah, his wife and one of the Prophet’s daughters, was helping him. When she saw the blood oozing out of the wound, she burnt straw and put it on the wound to ensure that the bleeding stopped.

这些是一场战斗中的片段。这场对抗在胜利与失败之间摇摆，二者之间的距离，仅仅是一次违令或一时的疏忽。乌侯德战役见证了最崇高与最卑下，既展现了独一无二的勇敢与无畏，也暴露了伪善与怯懦的言行。

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

总体局势反映出穆斯林之间缺乏凝聚力、彼此不够协调，一些人心中也存在困惑与迷茫。依照真主的旨意，这种局面带来了痛苦的结果，穆斯林付出了沉重的代价。其中最严重的，是先知ﷺ本人受伤，这对他的圣门弟子来说必定极其痛苦、极其揪心。因此，他们付出了沉重的代价，却也领悟到了极为深刻的一课。真主想要考验他们的内心，净化他们的队伍。祂也希望使他们的共同体做好准备，承担引领人类的更大使命，并以最完善而又切合实际的形式，在大地上确立祂的秩序。

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

现在让我们看看《古兰经》以其独特的风格是如何处理这一局面的。《古兰经》经文并不按顺序叙述战役的经过，而是描绘参战者内心和思想中的活动。事件与情节被用作阐明和引导的素材。

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

这些叙述的目的并不在于按时间顺序交代所发生的事情，而在于从这些事件背后找出并辨别其中的教训、道德与价值，以便教育与启迪。《古兰经》洞察那些勾勒出当时普遍心境的情绪与忧虑，并阐明与之相关的真主基本律法与原则。因此，这些事件便成为种种情感、特征、结论与推论的基础或枢纽，整个论述都围绕它们展开。《古兰经》深入探究人类良知与人类生活的微妙之处。这一模式反复出现，最终提供了对事件的完整叙述。事实上，叙述本身不过是一种载体或手段，用以聚焦论证，并清楚地揭示这些事件对人类良知的影响。如此一来，人们便不难理解所发生的事情，也不会对其起因与目的感到困惑。

The aim is not to give a chronological account of what took place, but rather to identify and discern lessons, morals and values that lie beyond the events for the purpose of education and enlightenment. The Qur’ān perceives the emotions and apprehensions that outline the prevailing mood and it introduces the basic Divine laws and principles that relate to it. The events, therefore, become a basis or pivotal points for a wealth of feelings, features, conclusions and inferences around which the whole discourse revolves. The Qur’ān explores the intricacies of the human conscience and human life. This pattern is repeated again and again, eventually providing a full account of events. The narration, in fact, is no more than a vehicle, or a means, to focus the arguments and to understand clearly the effect of those events upon the human conscience. In this way, one finds no difficulty in appreciating what happened, nor experiences any confusion as to its causes or objectives.

当你清晨从家中出发，为信士们安排战斗的阵地时，你应当记住。真主是全聆的，是全知的。你们中的两个队伍本想退缩，但真主是他们的保护者。信士们应当只信赖真主。（第121-122节）

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

这是开篇的场景，在被称呼的人们心中仍然鲜活清晰之际，以其全部的真实与生动被重新回忆起来。然而，这一章又凸显了当时并不可见的其他因素。首先是真主的临在，以及祂对所发生的一切的全知。《古兰经》始终让穆斯林牢记这一事实，以便在他们心中加强更清晰、更深刻的信仰与理解。它是伊斯兰体系最主要、最根本的一面，任何人若不在良心与理智中牢固确立这一点，都不可能真正理解这一宗教。

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“请记住，你清晨从家中出发，为信士们安排战斗的阵地。真主是全聆的，是全知的。”（第121节）这节经文指的是先知从阿伊莎的家中出发的情景：他已穿戴好战斗的装束，与众门徒商议，所有人最终一致决定，穆斯林应当出城，到麦地那之外迎战敌人。先知随后组织穆斯林军队，包括弓箭手，为他们分配任务，安排他们在战场各处的位置。但这一章还揭示了一个新的事实：“真主是全聆的，是全知的。”这是多么重大的时刻。全能的真主在见证整个过程。何等奇妙！真主在见证这次协商，知晓在场每一个人心中和脑中所想。

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

然而,另一方面的情况是,一些穆斯林的内心产生了动摇。这是由伪信者的头目阿卜杜拉·本·乌拜伊·本·赛鲁勒的背信弃义所造成的。他因先知采纳了其门弟子的意见而非自己的意见而心怀怨恨,于是带领三分之一的穆斯林战士脱离队伍,拒绝参加这次远征。正如经文所说:"如果我们确知将有战斗,我们一定会跟你们同去。"(第167节)阿卜杜拉·本·乌拜伊由此表明,他的内心并未完全接受伊斯兰,而他的自负支配了他。伊斯兰要求全心全意的奉献,不容许一个人的心中同时容纳其他信仰。

The other dimension, however, is that some Muslim hearts vacillated. This was a result of the treachery perpetrated by the leader of the hypocrites, `Abdullāh ibn Ubayy ibn Salūl. Enraged by the Prophet’s acceptance of the views of his Companions, in preference to his own view, `Abdullāh ibn Ubayy broke away with one-third of the Muslim fighting force, refusing to join the expedition. Having said, as the sūrah puts it: “If we know for sure that there will be fighting we will come with you,” (Verse 167) `Abdullāh ibn Ubayy had demonstrated that his heart did not fully accept Islam and that his self-importance was in control of him. Islam demands total dedication and does not tolerate sharing a man’s heart with other beliefs.

本章讨论了那场战役，穆斯林虽然几乎取得胜利，却未能获胜。开篇提及伪信士阿卜杜拉·本·乌班ййи及其追随者，他们把自己的私利置于信仰的利益之上。经文还暗指穆斯林中几乎灰心而打算退出的两支队伍，最后则讲到弓箭手为贪图战利品而离开了阵地。部分穆斯林在战场上的卓越表现，并未使穆斯林阵营免于最终而惨痛的结局。这是由于他们队伍中的缺陷，以及思想上的混乱所致。

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

在转而分析和回顾吴侯德之役的各项事件之前，本章提醒穆斯林想起他们在白德尔之役中的胜利。这使他们得以将两种情况加以比较，并反思胜利与失败的根本原因和结果，以及他们自身的弱点与长处。

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

他们必须认识到，胜利与失败都是神圣天命的结果，为某个特定的、预先注定的目的而发生。他们必须相信，归根结底，无论在任何情况下，一切都掌握在真主手中。经文在这方面说： Note on the translation: the original says "God", so I used 真主 (the Chinese word for God), as the rules require.

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

{真主在白德尔战役中使你们获胜，而你们当时极其弱小。故此，你们当敬畏真主，以便你们感恩。当时你对信士们说：“难道你们的主降下三千天使来援助你们，还不够你们知足吗？”}

God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful. You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?

是的,如果你们忍耐困难、敬畏真主,而他们突然来袭,你们的主就会派遣五千名俯冲而下的天使来支援你们。{真主只是为了给你们带来喜讯,使你们的心得以安宁,胜利只来自真主,他是至尊的、至睿的。}他这样做是为了消灭一部分不信道者,或使另一部分人受辱,以致他们失败而退去。这件事与你无关。{或接受他们的悔罪,或惩罚他们,因为他们是不义者。}天地间的一切都属于他,他宽恕他所意欲的人,惩罚他所意欲的人。真主是至赦的,是特慈的。(第123-129节)

Indeed, He will, if you are patient in adversity and fear God, and if they [the non- believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down. “God made this only as a happy news for you, so that your hearts might take comfort from it. Victory comes only from God, the Mighty, the Wise. It is in order to destroy some of the non-believers, and so abase others that they lose and withdraw. You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers. To Him belongs all that is in the heavens and the earth; He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful. (Verses 123-9)

在这个章节继续具体提及乌侯德之战之前，有一段简短的经文，共七节，内容涉及高利贷及其交易、顺从真主和祂的使者、在顺境与逆境中为真主之道施舍钱财、伊斯兰的互助合作制度与邪恶的高利贷制度之别、控制愤怒、宽恕他人的过失，以及在犯错时向真主祈求赦宥并悔罪归主。

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

这些指示紧接在对军事对抗的讨论之前出现，隐含地提及伊斯兰信仰的一个基本特征。

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

伊斯兰是一个单一而完整的体系,它照顾到人类生活的每一个方面,并使人的一切活动都围绕一个根本价值展开,即顺服真主:只崇拜祂独一,并将人生中的一切奉献给祂。在人类生活的每一个领域,我们都必须首先明确真主命令我们的是什么,并甘心情愿地遵行祂的命令。经文将这些指示如此集中地编排在同一章中,清楚地表明人类活动的各个方面是相互依存的,而这种相互依存对人类活动的总体成效有着相当大的影响。

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

伊斯兰制度是将人作为一个整体来看待的。它以一种完整全面的方式组织穆斯林社群的全部生活，并认为这种方式优于零散片面的安排。正是在这一视角下，我们应当看待这样一种结合：一方面是为军事行动做准备，另一方面是净化灵魂与心灵、节制私欲，并在社群中传播爱与友善。这些方面彼此相互影响。当我们详细讨论这些内容、逐条审视每一项训诫时，必然会认识到它们在穆斯林社群生活中的根本作用，以及它们对该社群在战场上乃至生活各个领域中的力量与潜能所产生的影响。

The Islamic system deals with man as a whole entity. It organises the whole life of the Muslim community in a totally comprehensive way which it considers preferable to anything piecemeal. It is in this light that we should view this combination of preparation for a military engagement on the one hand, and the purification of souls and hearts, controlling desires and spreading love and friendliness within the community, on the other. All these aspects have mutual effects on one another. When we discuss them in detail, taking each directive individually we are bound to recognise their essential role in the life of the Muslim community and their bearing on the power and the potentials of that community on the battlefield as in all spheres of life.

信道的人们啊！你们不要吃利息，成倍地吃，你们应当敬畏真主，以便你们成功。

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

敬畏真主，以便你们成功。你们应当防备为不信道者预备的火狱，你们应当服从真主和使者，以便你们蒙受慈恩。（3:130-132）

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

我们已在对《古兰经》第2章“黄牛”章第275至281节的注释中详细讨论过高利贷的问题。这里我们只简要评论贷款本金成倍增长的问题。当代有些人企图曲解这段经文，以使上帝所禁止的事情变得合法。他们说，禁令只针对那种使本金一次又一次成倍增长的过度高利贷。他们进一步主张，4%、5%、7%、9%之类的利率不会导致这种成倍增长，因此它们不在高利贷的禁令之内。

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

让我们首先明确指出：提及“倍数”只是对当时生活中某种情况的描述，并非禁令生效的条件。《古兰经》第2章《黄牛》中的经文明确禁止一切高利贷。经文向信士们发出呼吁，命令他们“放弃尚未收取的高利”。（2：278）这一禁令适用于超出本金的全部部分，没有任何限定。

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

既然我们已经确立了这一原则,那么接下来就需要谈谈对它的描述。事实上,这并不是对阿拉伯半岛历史上某一时期高利贷交易的描述,而是对高利贷这一可憎制度本身的描述,与利率高低无关。当一个金融体系建立在高利贷之上时,整个金融循环便会围绕它运转。我们必须记住,高利贷交易既不是单一、孤立的交易,也不是简单的交易,它们既是重复的,又是复利的。再加上时间这一要素,我们便会发现,它们必然导致本金一次又一次地成倍增长。

Now that we have established this principle, we have a word to say about its description. It is in fact not a description of the usurious transactions which took place in the Arabian peninsula at a particular point in history. It is a description of the horrid system of usury per se, regardless of the rate of interest. When a financial system is based on usury it makes the financial cycle revolve around it. We have to remember that usurious transactions are neither single, isolated transactions nor simple ones. They are both repetitive and compounded. When we add the element of time to these two aspects we find that they inevitably lead to the multiplication of the principal amount time after time.

争取值得争取的回报 你们都要争先恐后地追求主的宽恕，以及为敬畏者所预备的、广阔如天地的乐园。敬畏者在富足时和困窘时都施舍，抑制怒气，宽恕他人。主喜爱行善的人。（经文第133-134节）

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

禁止高利贷的规定，在前面的sūrah《黄牛》（al-Baqarah）中有更为全面、更为详细的阐述。在第一卷对那些经文的讨论中，我们已经指出：该章在陈述禁止高利贷时，也高度称赞自愿施舍，因为二者代表了经济体系中社会关系的两种相反取向。

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

它们是两种截然对立的制度最突出的特征：一种建立在高利贷之上，另一种建立在合作制度之上。在这里我们再次看到，禁止高利贷之后，紧接着强调在顺境与逆境中都自愿施舍的美德。

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

这些经文明确禁止一切高利贷，警告信士远离为不信道者预备的火狱，并呼吁他们时常敬畏真主，以期获得祂的慈悯与成功。紧接着，经文命令他们迅速争取真主的赦宥和进入乐园，乐园广阔无边，犹如天地一般。经文告诉我们，这座乐园是为敬畏真主的人预备的。"这类人的第一个品质是：他们在顺利和困难时都施舍（于主道）。" 因此，他们与那些大吃高利贷、不费自身努力便使钱财增长的人截然不同。经文还界定了他们的其他品质："你们都应当争先恐后地追求你们主的赦宥，以及为敬畏真主者预备的、广阔如天地的乐园。这些人在顺利和困难时都施舍（于主道），克制愤怒，宽恕他人。真主喜爱行善的人。"

These verses make a definitive prohibition of all usury, warn the believers against the Fire which is prepared for the unbelievers and call on them to always fear God in the hope of being granted His mercy and of achieving prosperity. This is immediately followed with an order to hasten to the achievement of God’s forgiveness and admission into paradise, which is described as being as vast as the heavens and the earth. We are told that this paradise has been prepared for the God fearing. “ The first quality given here of this class of people is that they “spend [in His way] in time of plenty and in time of hardship.” They are, then, a class of people which is totally different from those who gorge themselves on usury and multiply their money by no effort of their own. Their other qualities are also defined: “Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent.

这些人在犯了可耻的罪过或亏负了自己时，就想到真主，为自己的罪过求饶——除真主外，谁能赦免罪过呢？——而且不明知故犯，坚持自己所做的错事。这些人的报酬，是主的赦宥，和下临诸河的乐园，他们将永居其中。努力行善者的报酬是多么美好啊！（第135-136节）

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

另一项敬畏真主者的品质在此被提及：他们是这样的人——每当陷入罪过时便求主饶恕，并且确保不会明知故犯，违抗真主的命令。这种宗教是多么仁慈啊。在召唤人们彼此怜悯之前，真主——祂的荣耀无限崇高——先向他们展示了祂自己的一种慈悯，而他们正是这种慈悯的承受者，以便他们能够从中学习。

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

在伊斯兰术语中,敬畏真主的人属于信士中的精英。然而,真主的慈悲与怜悯也包括那些在犯下严重罪恶之后记念真主的人,以及那些亏负自身、向祂祈求宽恕其罪过的人。"严重罪恶"一词涵盖了所有罪行中最可憎的。然而,我们的这一宗教是如此宽容,既不把那些堕落到如此深渊的人视为弃民,也不剥夺他们获得真主的慈悲。他们甚至不会被排在信士中的最低等级,反而被提升到精英、即敬畏者的等级,但只有一个条件。该条件是:他们应当记念真主,并祈求祂赦免他们的罪过;他们不应明知其为罪恶而继续作恶;他们也不应肆无忌惮地夸耀自己所犯下的罪行。换言之,他们应当守持对真主的仆从之道,并完全顺服于祂。

In Islamic terminology, the God-fearing are among the elite of believers. God’s compassion and mercy, however, include among them those who remember God after committing a gross indecency or who wrong themselves and pray to Him for forgiveness of their sins. The term “gross indecency” includes the most ghastly of all sins. This religion of ours, however, is so tolerant that it neither considers those who sink to its depth as outcasts, nor deprives them of God’s mercy. They are not even given the bottom rank among the believers. Rather, they are elevated to the rank of the elite, the God-fearing, on one condition only. That condition is that they should remember God and pray to Him to forgive their sins, that they should not persist with their wrongdoing, knowing that it is sinful, and that they should not unashamedly boast about the sins they have committed. In other words, they should remain within the framework of servitude to God and ultimate submission to Him.

这样一来,他们仍然有资格获得祂的宽恕、慈悲与恩赐。

By doing so, they remain entitled to His forgiveness, mercy and bounty.

伊斯兰承认人的软弱。人有时可能屈服于肉体的欲望，从而堕入极其败坏的境地。他的情欲、野心或诱惑可能使他失去自制，驱使他违抗真主。伊斯兰正是认识到人的这一弱点，因此不采取严厉的惩罚，也不因为一个人犯下严重的败德之事、伤害了自己，就将罪人彻底抛弃，剥夺他获得真主慈悯的机会。在伊斯兰的观念中，还有一点值得肯定的是：信仰之光并未在他的灵魂中完全熄灭。他的心并未彻底硬化，他与真主的联系依然鲜活，他知道自己只是一个会失足、会犯错的仆人，而他有一位饶恕的主。这个软弱而有罪的造物，本质上依然是善良的。他紧紧抓住与真主的纽带，而这纽带并未被他斩断。因此，他或许会像其软弱所使他的那样多次失足，但只要他坚守与真主的纽带，保持内心信仰之光，他终将到达正道。他必须始终记念真主，向祂祈求宽恕，承认自己的顺服，并且不要夸耀自己的罪过。