《古兰经》对乌侯德战役诸事件及其后果的分析，决定了还需进一步探讨这些事实。不过，此处只指出其中最重要、影响最深远的几点。
The Qur’ān’s analysis of the events of the Battle of Uĥud and their ramifications determine that further exploration of the facts be set forward. Only the most important and far-reaching of these facts, however, will now be pointed out.
1. 第一条原则涉及伊斯兰制度的本质，即真主为人类选定的生活方式，以及它在现实生活中运行的方式。这是一个基本方面，许多人忽视了它，或未能理解它。有些人认为，既然伊斯兰是一种神圣的制度，它就应当以奇迹或超自然的方式在现实生活中运作，不考虑人的本性、人的自然能力，或人所生存的现实世界。
1. The first principle relates to the nature of the Islamic system, the way of life God has chosen for mankind, and the way it works in real life. This is a basic aspect which many people overlook or fail to understand. There are those who think that since Islam is a Divine system, it ought to work in real life in a miraculous or supernatural way, with no regard for human nature, man’s natural abilities or the real world in which man lives.
然而,当这些人发现伊斯兰并非以这种方式运作,而是只在人力的限度和人类存在的物质局限之内运行,并与这种力量和存在相互作用时,他们会突然感到失望。他们惊讶于伊斯兰竟会受到人的能力和环境的影响,而且这些现实确实会影响人们对伊斯兰的回应,有时甚至是消极的影响。于是,他们对宗教信仰之功效与实用性的信心受到了动摇,有些人甚至会完全丧失对宗教本身的信仰。
However, when these people see that Islam does not work in this manner, and that it only operates within the constraints of human power and the material limits of man’s existence, and that it interacts with that power and that existence, they are hit by a sudden sense of disappointment. They are surprised that Islam is affected by man’s capacity and environment, and that these realities do actually influence, sometimes negatively, people’s response to Islam. Their faith in the efficacy and practicality of religious faith thus becomes dented, and some may even lose all faith in religion as such.
这些误解源于对伊斯兰教的本质及其在人类生活中实际运作方式的一个根本性误解。伊斯兰教是通过人的努力、在人力所及的范围内得以实施的。它从人在某一特定时刻所处的状态出发,从他的物质存在开始,一直引导他走到终点。它能够走多远,取决于人的努力与能力所能达到的程度,并始终顾及人的局限与能力。
Such misunderstandings stem from one fundamental misconception about the nature of Islam and its practical operation in human life. Islam is implemented by human efforts, within the limits of human power. It begins from where man is at a particular moment. It proceeds from his material existence and takes him all the way to the end. It goes as far as man’s endeavour and capacity can take him, always mindful of his limitations and capabilities.
然而，伊斯兰最显著的特点在于，它从未有片刻忽视人的本性和人身体存在的现实，同时又使人能够不断攀登新的进步与成就的高峰。这是任何人造体系都无法比拟的。过去曾经发生过这样的事，只要认真努力地复兴伊斯兰，它就一定能够再次发生。
Islam’s main characteristic, however, is that it never for one moment neglects human nature and the realities of man’s physical existence, all the while allowing him to reach new heights of progress and achievement. This is unparalleled in any man-made system. It happened in the past and can always happen again if a serious attempt is made to revive Islam.
错误在于误解或忽视了这一宗教的本质，并且在寻找那些扭曲人性、与人的天性、禀赋、能力以及其真实的物质存在完全脱节的超自然奇迹。伊斯兰难道不是一种神圣的生活方式吗？它难道不是宇宙中最全能的力量所选择的宗教吗？那么，为什么它只在人力所及的范围内运作？为什么它需要人的努力才能成功？为什么它及其信众并非每次都能取得胜利？为什么它有时会被习惯、欲望和物质现实所压倒？
The mistake lies in misunderstanding or ignoring the nature of this religion, and in looking for supernatural miracles that distort human nature or are totally divorced from man’s propensities, aptitudes, capabilities, and from his real physical existence. Is not Islam a Divine way of life? Is it not the religion chosen by the most Omnipotent power in the whole universe? Why, then, does it only operate within the bounds of human power? Why does it require human effort to succeed? Why does it, and its followers, not prevail every time? Why is it sometimes overtaken by habits, desires and material realities?
为什么它的反对者——他们是错的——反而要胜过它的追随者——他们是对的？我们可以看到，这些都是误导性的问题，源于对伊斯兰教的本质及其在现实生活中运作方式这一最基本、最简单的事实缺乏理解。
Why should its opponents, who are in the wrong, prevail over its followers, who are in the right? These, as we can see, are all misleading questions that arise from a failure to understand the most basic and simplest fact about the nature of Islam and the way it works in real life.
当然,真主有能力通过伊斯兰或其他方式改变人的本性,也有能力创造一种不同本性的人。然而,祂选择了创造我们所知的人类;祂选择赋予人以意志和回应的能力;祂选择让正道的获得取决于努力与感知。祂还命定人的本性在任何时代都保持不变并持续发挥作用。祂的意图是,祂的生活方式只能通过人的努力、在人的能力范围之内,在现实生活中得以实现;祂也安排,人所取得的成就与他在现实生活的限制之内所付出的努力相称。
God is, of course, capable, through Islam or otherwise, of modifying human nature, and He was able to create man with a different nature. But, He chose to create man as we know him; He chose to grant him a will and the ability to respond; He chose to make guidance dependent on effort and perception. He further ordained that human nature remains a constant and active force for all time. He intended that His way of life shall only be realised in real life through human effort and within man’s power, and He planned that man’s achievements correspond to the effort he makes within the constraints of real life.
没有人能够质疑神在整个过程中的智慧，因为没有人具备神圣的属性或知识，足以理解整个创造体系及其运行方式。除了神，没有人能够洞悉世间每一种受造物的内在本质，也没有人能理解他以这种特定方式创造它们的目的。
No one can question God’s wisdom in this whole process, because no one has the Divine qualities or knowledge to comprehend the overall system of creation or how it works. No one but God can fathom the underlying nature of every creature in this world or the purpose behind creating them in this particular way.
在此语境中，无论是真诚的信徒还是冥顽不化的无神论者，都不会质疑神的裁决。信徒对神怀有敬畏，他从心中并通过神的属性认识神，因此不会提出如此冒犯的问题；他也深知人的心智无法探究这样的知识领域。无神论者之所以不会提出此问，只是因为他不相信神的存在；倘若他相信，他就会明白这是唯独属于至高之神的事务。
In this context, neither a sincere believer in God nor a hardened atheist could question God’s judgement in this regard. A believer is too polite with God, whom he knows within his heart and through His attributes, to ask such an impertinent question, and he knows well that the human mind is not equipped to explore such areas of knowledge. The unbeliever would not ask simply because he does not believe in the existence of God; were he to believe, he would realise that it is a matter for God Almighty alone.
没有任何一个造物有权质问：真主为何创造了我们所知的人性？为何决定人性应成为永恒而活跃的力量？为何决定神圣制度的实现，只能依靠人的努力，并且只能在人的能力范围之内完成？
Not one of God’s creation has the right to question why He created human nature as we know it? Why did He decide that human nature should be a constant and active force for all time? Why did He decide that the implementation of the Divine system could only be achieved through human effort and within the power frame of the human being?
尽管如此，每个人都有权理解这一事实，并看到它在现实生活中如何运作——有权依据它来解读人类历史，从而一方面去认识和欣赏历史，另一方面去改变历史。
Nevertheless, every human being has the right to understand this fact and to see how it works in real life — the right to interpret human history according to it so as to appreciate it on the one hand, and to change it on the other.
伊斯兰的神圣制度，即先知穆罕默德ﷺ所教导的制度，不会仅仅因为它是由神启示的，就在现实生活中得以实施。它也不会仅仅因为被传达或向人们解释，就得以确立。它更不会像支配星系和星辰运行的自然法则那样，强加于人类社会。建立伊斯兰制度的唯一途径，是由一群人全面接受并坚守其原则，将自己的生命、精力和志向奉献出来以维护它；去劝导他人认同它，并依照它的教导构建自己的生活。这群人应当努力克服自身以及他人心中的软弱、偏见、私欲和无知；面对那些因软弱、私欲和无知而反对神的制度的人，遏制这些不信者的推进。这群人应当从人们所处的现实出发，推进对神的制度的实施，决不忽视现实处境的要求。这一群体有时会战胜自身的软弱，也会战胜他人，同样，有时也会失败。其成功与失败，取决于它所付出的努力、所采用的切实手段，以及选择正确手段的成效如何。但首先且最重要的是，成功取决于它对其事业的投入，取决于它在自身行为中真正体现其价值观与原则的程度，取决于它与神的亲近程度，以及它对神所怀有的信心与信靠有多深。
The Divine system of Islam, as taught by the Prophet Muĥammad, cannot be implemented in real life by the mere fact that it is revealed by God. Nor is it established by merely conveying it or explaining it to people. Nor is it forced on human society like any natural law governing the movement of the galaxies or the stars. The only way to set up the Islamic system is for a group of human beings to fully adopt and uphold its principles, and dedicate their life, energy and aspirations to sustain it. To persuade others of it and build their lives according to its teachings. For that group to endeavour to conquer weakness, prejudice, desire, and ignorance within themselves and within the hearts of others. To face up to those motivated by weakness, desire and ignorance in their opposition to God’s system and to stem the progress of such unbelievers. For this group to go forward in their implementation of God’s system, starting from where people are, and never ignoring the requirements of their real situation. This group will, at times, prevail over its own weakness as well as over others and similarly it will fail at others. Its success and failure will depend on the effort it makes and the practical means it employs, and on how successful it is in choosing the right means. But, first and foremost, success depends on its dedication to its cause and on how truly it represents its values and principles in its own behaviour, how close it is to God and how much confidence and trust it places in Him.
这才是伊斯兰的真实面貌，这才是它真正的行动纲领和实现目标的方法。这正是真主借乌候德之战向穆斯林群体所要传达的，祂通过分析这场战役的种种事件，来引导他们。
This is the reality of Islam and its methods. This is its true action plan and its means to achieve it. This is what God wishes to impart to the Muslim community as He takes them through the Battle of Uĥud and analyses its events.
当那个群体在战斗中未能体现伊斯兰的真正品格，在某些关键时刻没有采取恰当的措施以确保胜利，并且忽视了这一简单而根本的道理，以为仅仅因为自己是穆斯林，胜利便必然属于他们时，真主便任由他们承受失败的痛苦。《古兰经》提醒他们注意这一基本事实：“当灾难降临你们的时候——而你们曾以两倍的（伤亡）打击了敌人——你们却说：‘这怎么会发生呢？’你说：‘这是你们自己招致的。真主对万事都有能力。’”（第165节）
When that community fell short in representing the true character of Islam in their conduct during the battle and failed, at certain points, to take proper measures to secure victory, when they overlooked the simple but fundamental truth and assumed that victory was guaranteed simply by virtue of their being Muslims, God left them to suffer the hurting pains of defeat. The Qur’ān draws their attention to this basic fact: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ’How has this come about?’ Say: It has come from your own selves. Surely God has the power over all things.’” (Verse 165)
《古兰经》并未停留在此，而是进一步揭示了真主对这些事件的起因与结果所蕴含的旨意。它阐明了真主通过穆斯林所经历的考验所要达到的种种益处。
The Qur’ān, however, does not leave the argument there but goes on to unveil God’s purpose behind the causes and the outcome of the events. It reveals the advantages God intended by the test the Muslims had undergone.
让上主的安排通过人的努力与人为影响在生活中自然展开，是有益的。这对人的生活有益、有益于健康，它能够陶冶和完善人性，并使之复苏。一个人的信仰只有在通过与他人的直接交往、教导他们、与他们辩论，并竭尽一切办法争取他们的过程中接受考验，才能真正圆满。
Allowing God’s system to take its course in life through human endeavour and under human influence is beneficial. It is healthy and good for human life and it polishes and refines human nature and revives it. A man’s faith is only fully consummated when he is tested through direct dealings with people, teaching them, arguing with them and struggling to win them over by all means.
人必须经历考验与磨难，在一切逆境面前展现耐心与坚韧，学会如何承受失败，也学会如何面对胜利——而后者往往更加艰难——直到内心得以洁净，真正的信士得以分辨出来，使他们的共同体沿着成功的正道前行，唯独信靠真主。
One has to undergo trials and tribulations and experience patience and perseverance in the face of all adversities, and learn how to tolerate defeat and how to cope with victory, which can be much harder, until one’s heart is cleansed and true believers are set apart so that their community proceeds along the true path of success, trusting in God alone.
一个人的信仰在他承受向他人阐述这一信仰的艰辛之前，是不完整的。因为在这一过程中，他自身的信仰得以发展。那些原本不会向他开启的新视野为他展开了；那些原本不会被揭示的关于人与生活的新事实呈现在他面前。他的情感与见解、习惯与行为、情绪与反应，也都达到了原本无法企及的境界。
A man’s faith is not complete until he experiences the hardships of expounding that faith to others, because in that process, he develops his own faith. New horizons are opened up for him that would not otherwise have opened; new facts about people and life are revealed that would not otherwise have been revealed. His feelings and outlook, his habits and practices, and his emotions and responses reach levels that would not otherwise have been attainable.
同样地,一个群体必须经历斗争的严酷考验,直到每个成员都认识到自身的力量与目标。如此,群体才能理解其组成部分的价值与作用,了解每个成员有多么坚强,以及整个结构有多么坚固地团结在一起。
Likewise, a community has to undergo the harsh experiences of struggle until every member realises the extent of his or her own power and objectives. In this way the community understands the value and role of its constituent parts, how strong each member is and how solidly united the whole structure is.
这正是真主想要借乌侯德一役及《古兰经》对其经过的论述，教导穆斯林社群的内容。这些经文相互贯通，使穆斯林明白战败的原因，也让他们看到真主对他们的关照与庇护。经文阐明了真主在所发生的一切事件与变化中的旨意与目的，并强调一项根本原则：真主的自然法则与社会法则，同样适用于一切人类社会与个人。
This is what God wanted to teach the Muslim community at Uĥud and through the Qur’ānic discussion of its events. The verses come together to impress upon the Muslims the reasons for their defeat as well as the care and protection God afforded them. They emphasise the rationale behind God’s will and purpose in all the events and developments that took place, and stress the underlying principle that God’s natural and social laws apply equally to all human societies and individuals.
归根结底，推动一切起因、事件与发展的，是真主的意志与旨意。这一全面的伊斯兰视角，正是那些重大事件及其诠释的根基。
Ultimately, it is God’s will and purpose that are the moving force behind all causes, events and developments. This comprehensive Islamic perspective thus underpins those momentous events and their interpretation.
第二个原则从《古兰经》对乌侯德战役穆斯林失败的评论中显现出来：人性并非完美。然而，人性具有发展和成长的潜能，能够达到它在今世所能企及的最高完美标准。
2. The second principle that emerges from the Qur’ānic comments on the Muslim defeat at Uĥud shows that human nature is not perfect. It does, however, have the propensity to develop and grow to the highest standards of perfection that it is capable of reaching in this world.
在穆罕默德的那群同伴之中，有一部分人代表着真主所描述的“人类中最优秀的民族”的精华，真主称其为“为人类而降生的最优秀的民族”。他们是大地上所出现过的最理想的人类社会典范。然而，当我们审视那个群体时，我们看到了什么？我们看到的是一群有着弱点与缺陷的人。《古兰经》告诉我们，他们中间有人被撒旦的诱惑所迷惑，有人堕入纷争与违抗，也有人软弱怯懦、意志不坚。
In that community of Muĥammad’s Companions, we have a section of humanity representing the quintessential part of the nation that God describes as “the best nation ever brought forth for mankind.” They were the ideal human social model ever to grace the earth. But when we look at that community, what do we see? We see a group of human beings who have their weaknesses and shortcomings. The Qur’ān tells us that among them were individuals who fell for Satan’s enticement, some who degenerated into dissension and disobedience, and some who were weak and faint-hearted.
还有一些人逃走了，只顾自身的安全和利益，别无他念。
There were also those who ran away and cared for nothing but their own safety and self-interest.
然而,他们都是虔诚的穆斯林。不过,他们正处于伊斯兰教初创的时期,仍处在成长的阶段。尽管如此,他们对自己的信仰极为认真。他们心甘情愿地将一切事务交托给真主,并接受了祂的宗教和生活方式。因此,真主并没有排斥他们,反而宽恕了他们,并施以怜悯。祂指示祂的使者原谅他们、为他们祈求宽恕,并就各种事务与他们协商,尽管他们的行为不当,而且使者与他们协商的结果也十分糟糕。
But all were believing Muslims. However, they were at the early stages of Islam’s existence, still going through their formative years. Nevertheless, they took their faith most seriously. They submitted all their affairs to God, willingly, and they accepted His religion and way of life. Hence, God did not ostracise them, but rather exonerated them and showed them mercy. He instructed His Messenger to pardon them, pray for their forgiveness and consult them on various matters, despite their unbecoming conduct and the disastrous outcome of his efforts to consult them.
诚然，真主让他们亲眼看到了自己行为的后果。他让他们经历了那段艰难的磨难，但从未将他们驱逐，也从未把他们逐出穆斯林的群体。他没有对他们说：
Indeed, God allowed them to see for themselves the results of their own actions. He took them through that gruelling experience, but never banished them or threw them out of the Muslim community. He did not say to them:
“你因自身显露的弱点和不足，不适合担当此任。”他承认了他们的过失与缺陷，并通过指出那段经历中蕴含的种种教训与警示，让他们有机会从经验中学习。
“You are not fit for this mission due to the weaknesses and shortcomings you have displayed.” He acknowledged their faults and inadequacies and presented them with the opportunity to learn through experience by pointing out to them the various lessons and admonitions implicit in that experience.
所有这些都是以体贴、宽容和关爱的态度进行的，就像成年人对待孩子一样。他指出他们的弱点，并非为了羞辱、使他们难堪或贬低他们，也不是为了加重他们的心理负担，而是为了引导和激励他们。目的是增强他们的自信心和自尊心，并教导他们：只要忠于真主、牢牢维系与祂的紧密联系，就永远不要对实现目标感到绝望。
All this is done with a thoughtful, tolerant and caring demeanour, like that of an adult towards a child. He exposed their weakness not in order to humiliate, shame or discredit them, nor in order to overburden their souls, but rather in order to guide and inspire them. To give them greater self- confidence and self-esteem, and to teach them never to despair of reaching their goals as long as they remain loyal to God and hold fast to their strong ties with Him.
他们最终确实占了上风。起初在这场对抗中为数寥寥、零星可见的理性分子，此后已经大大增多了。
They did, in the end, prevail. The sound elements among them, who were few and far between at the beginning of the confrontation, had multiplied.
第二天,他们都跟随先知出去再次作战,毫无顾虑、没有犹豫,也不惧怕人们对他们的威胁。《古兰经》称赞了他们,并赞许了他们的立场。
The following day, they all went out with the Prophet to fight for a second time, without any apprehension, hesitation or fear of the threats people made against them. The Qur’ān spoke well of them and applauded their stance.
随着社群日渐成熟,人们受到了更为严格的对待,其行为也被要求以更加严厉的方式承担责任。若考察《古兰经》第9章《忏悔章》(al-Tawbah,即Repentance)对塔布克远征之后事件的处理,这一点便十分清楚。在那里,一小群未参加远征的穆斯林受到了严厉的训诫。《古兰经》对乌侯德战役中的穆斯林与塔布克远征中的穆斯林所采取的语气与责备方式颇为不同,而这两群人本质上却是同一批人。在塔布克之时,穆斯林更加成熟,因此也更有责任感。然而,他们依然是人,带有同样的弱点、过失与不完美。尽管如此,他们从未停止悔过,也从未停止寻求真主的扶助与宽恕。
As the community matured, they were treated more rigorously and held answerable for their actions in a much stricter manner. This becomes quite clear if one considers the Qur’ān’s treatment of the aftermath of the Tabūk expedition, in sūrah 9, al-Tawbah, or Repentance. There, a small group of Muslims who did not join the campaign are severely reprimanded. There is a remarkably different tone in the Qur’ānic approach to, and its reproach of, the Muslims at Uĥud and those at Tabūk, although they were fundamentally the same people. At Tabūk the Muslims were more mature and, therefore, more responsible. Nevertheless, they were human, with the same weaknesses, failings and imperfections. Yet they never ceased to repent and seek God’s support and forgiveness.
伊斯兰教保存并培育人的天性，不会改变它，也不会加以过度负担，即使人的成就与创新已被推到极限，伊斯兰教依然如此。
Islam preserves and nurtures human nature. It does not change it or overburden it even when it is stretched to its limits of achievement and innovation.
这一事实具有极大的价值。它为全人类带来了持久的希望,使他们能够在伊斯兰独特的生活方式之下更加努力,取得更多成就。那些早期的穆斯林从非常卑微的起点开始了他们登顶的旅程。那些微弱的最初步伐,是由一小群阿拉伯人迈出的,而他们的生活,正如我们所见,在各个方面都是落后的。他们的榜样给全人类带来了乐观的理由,使人们无论已经堕落到多么低的境地,都能实现更伟大、更深远的进步。他们并不是一个孤立的个案,也不是一个永远无法重演的奇迹。他们的经历是神圣生活方式的产物,这种生活方式通过人的努力和力量得以实现,由能够不断成就更伟大事业的人们来完成。
This fact is of great value. It gives lasting hope to mankind so that they may strive more and achieve more under Islam’s unique way of life. Those early Muslims began their journey to the top from very humble beginnings. Those frail first steps were taken by a small group of Arabs whose life was, as we have seen, backward in every respect. Their example gives all humanity reason for optimism to achieve greater and further progress, no matter how low it has fallen. They did not represent an isolated case, or a miracle that can never be repeated. Their experience was a product of the Divine way of life which is accomplished through human effort and power, by human beings who are capable of achieving greater and greater things.
神圣的制度能够从任何社会当下所处的物质境况出发，引领其前进、向上发展，正如它曾经对那群天真而无知的阿拉伯人所做的那样。在不到二十五年的极短时间内，那群人便达到了无与伦比的进步与文明高度。
The Divine system starts with any society from whatever material situation it is at and takes it forwards and upwards, just as it did with that naïve and ignorant group of Arabs. Within a very short span of time, less than 25 years, that group achieved unparalleled heights of progress and civilisation.
然而，有一个重要的条件必须满足：人们必须全然顺服真主的制度；他们必须相信并遵守其律法与教导；它必须成为他们生活的根基、他们运动的口号，以及他们在前方漫长而艰辛的道路上的明灯。
One important requirement, however, must be fulfilled: people must fully submit to God’s system; they must believe and comply with its laws and teachings; it must be the foundation of their life, the slogan of their movement, and the beacon in their journey on the long and arduous route ahead.
第三，从乌候德战役及《古兰经》对其的分析中可以得出的另一个事实，是在伊斯兰的观念里，穆斯林社群的心态与其在各个战场上同敌人作战之间有着密切的关系。
3. The third fact to come out of the Uĥud episode and the Qur’ān’s analysis of it is the close relationship, in Islam’s outlook, between the mentality of the Muslim community and the battle it fights against its enemies in every arena.
社会的信仰、认知、伦理、行为，以及其政治、经济和社会组织，与其在战场上的胜利或失败之间的关系，这两者是决定一个民族命运以及它能否取得胜利的至关重要的因素。
The relationship between the community’s beliefs, perceptions, ethics, behaviour and political, economic and social organisation, on the one hand, and its victory or defeat on the battlefield, on the other. These are crucially important factors in determining what befalls a nation and in whether or not it prevails.
神圣的生活方式运行于人类心灵与人类社会这一广阔领域之中。这是一个错综复杂、多层面的领域。当其组成部分之间的关系与协调遭到破坏或扰乱时，计划便可能受挫或失败。毕竟，这是一个着眼于生活整体、而非零碎片段的体系。它关照人与生活的各个方面，以一种单一而整合的方式同时作用于二者，不会造成二元对立或割裂。
The Divine way of life operates within the huge area of human psyche and human society. It is an intricate and multi-faceted arena. Plans may falter or fail when the relationship and the coordination among its constituent parts are upset or disrupted. It is after all a system which looks at life in its totality, rather than in fragments. It deals with all aspects of man and life, affecting both in a single integrated way that causes no dichotomy or fragmentation.
这一点通过《古兰经》将失败与屈从于恶魔的诱导联系起来得到了清楚的说明，例如：“在两军相遇的那天，你们中转身逃跑的人，只是因为他们自己所做的某些事，恶魔才使他们滑倒。”（第155节）
This is clearly illustrated in the connection the Qur’ān makes between defeat and succumbing to Satan’s suggestions, as in the case of “those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155)
反之，先前那些信士为了他们的先知并肩坚持作战，为穆斯林树立了值得效仿的榜样。他们在开战之前，先以祈祷和祈求真主宽恕的方式开始战斗（经文146-148节）。
Conversely, the earlier believers who fought steadfastly by their prophets’ side, provided a role-model for the Muslims to emulate. They began their fighting with prayers and pleas for God’s forgiveness (Verses 146-8).
当《古兰经》在第133至135节向信士们发出训诫时，它首先要求他们洗净心中的罪恶，寻求真主的宽恕，然后才勉励他们在战场上坚定不移、奋勇作战。此前，在第112节中，它确认先前启示的民众遭受屈辱和失败的原因，在于他们的过犯与恶行。
When the Qur’ān addresses the believers in verses 133-5, it directs them first to cleanse their hearts of sin and to seek God’s forgiveness before it urges them to stand firm and fight valiantly and bravely in the battlefield. Earlier, in verse 112, it affirms that the reasons for the humiliation and defeat of the people of earlier revelations lay in their transgressions and wickedness.
《古兰经》回顾乌ḥud战役的经文中，多处提到过失与不当行为，而整个章节也充满了对敬畏真主的暗示。这一主线贯穿了本章的各种主题。
There are numerous references to wrongdoing and misconduct throughout the Qur’ān’s review of the Battle of Uĥud, while the sūrah as a whole is filled with allusions to fear of God. This thread links the sūrah’s diverse themes.
还有号召人们远离高利贷，并服从真主和他的使者。
There is also the call to abandon usury and to obey God and His messenger.
以善意和仁慈对待他人，克制愤怒，这些品质都能净化个人，洁净社会。
To behave with goodwill and benevolence towards others, and to control anger, all of which are qualities that purify the individual and cleanse society.
整部章节是一个统一的努力，旨在强调这一主要目标。
The whole sūrah appears as one integrated effort to emphasise this major objective.
4、伊斯兰教育其信徒的方法之第四个特点，是让他们亲历实际的经验，先培养他们某些情感、感受与反应，然后才给出其对这些事件与经验的判断和解释，《古德山战役》的论述即是如此。在对这些事件的分析中，《古兰经》触及了人类情感与行为的每一根神经，纠正错误的印象，给予安慰，并确认某些事实。凡是相关的思想、情感与关切，它都不会遗漏，或予以强调，或直接提及。它剖析人性与人的反应的各个方面，以净化、纯洁、纠正、澄清和提炼受教者的情感、印象、观念与价值。其目的在于确立真实、健全的伊斯兰观念原则，以求更美好、更稳定的生活。这种方法使《古兰经》能够将穆斯林群体经历的每一件事与每一种经验，都用作启迪、教育和增进对事物更广泛理解的手段。
4. A fourth feature of the Islamic method of educating its followers is that it takes them through practical experiences in order to cultivate in them certain feelings, emotions and responses before giving them its judgement and interpretation of those events and experiences, as given in its review of the Battle of Uĥud. In its analysis of the events, the Qur’ān touches every possible nerve in human emotions and behaviour, correcting wrong impressions, giving reassurance and confirming certain facts. It leaves no relevant thought, sensibility or concern without highlighting it or making a direct reference to it. It unravels all aspects of human nature and human response in order to cleanse, purify, correct, clarify and refine the subjects’ feelings, impressions, concepts and values. Its aim is to establish the true, sound principles of the Islamic outlook for a better and more stable life. This approach enables the Qur’ān to use every event and every experience by the Muslim community as a means for enlightenment, education and a broader understanding of things.
此外,《古兰经》对乌候德战役的叙述细致入微、鞭辟入里且全面周详。每一个场景、每一步行动和每一种情绪都被精确地记录与剖析。人类情感与行为的每一个角落都被深入触及和探究,没有任何遗漏。对事件起因与结果的分析精确无误;对推动事态发展的各种因素的讨论深刻透彻;描写与节奏充满生机。情感与意象以深刻而富有动感的方式交织在一起。面对这样的描写,人无法无动于衷,也无法置身事外;相反,人会被注入能量、热忱与启迪。
Furthermore, the Qur’ān’s review of the Battle of Uĥud is meticulous, incisive and comprehensive. Every scene, every move and every emotion is precisely recorded and analysed. Every corner of human feeling and behaviour is penetrated and explored; nothing is overlooked. There is precision in the analysis of the causes and the outcome of the events; there is depth in discussing the various factors involved in propelling the action; there is vitality in the descriptions and rhythms. Feelings are intertwined with imagery in a profound and dynamic way. One cannot remain impassive or detached from the scenes so described; instead one is filled with energy, enthusiasm and inspiration.
5. 从乌候德战役中还能得出另一项极为重要的原则,即真主的生活方式是切实可行的。要使真主的制度得以确立,就必须在社会中切实施行。它不是一堆抽象原则,也不是模糊的劝诫,而是一种实际的、具体的、现实的生活方式。最能说明这一点的,是真主关于协商(shūrā),即集体公开商议的主张。
5. Another highly important principle which emerges from the Battle of Uĥud is the realistic nature of the Divine way of life. For the Divine system to be established, it has to be actually implemented in society. It is not a mere collection of abstract principles or vague exhortations. It is a practical, tangible and realistic way of life. The best way to illustrate this fact is the Divine view of shūrā, or collective public consultation.
先知本可以不必让穆斯林社会经历协商式治理的种种困扰;当时的穆斯林社会还很年轻,四面环敌,内有隐患,外有强敌。他完全可以依照自己的判断筹划并组织这场交锋,并借助梦中的预兆来支持自己的决定。他并不需要与众圣门弟子协商,也不必遵从协商的结果。事实上,即便是圣门弟子也意识到,他们可能迫使先知走上了他本不愿走的道路。
The Prophet would have been quite within his rights to spare the Muslim community the travails of their experience with consultative government; they were still a young society surrounded by enemies, both from within and from without. He could have planned and conducted the confrontation according to his own judgement, supported by the premonitions in his dream. He did not have to consult his Companions or to comply with the outcome of that consultation. Indeed, even his Companions realised that they might have forced him into a course of action he did not wish to take.
然而，先知ﷺ仍然接受了他的民众所达成的共识。他这样做，是为了让他们承担自己判断所带来的后果，并学会如何承担责任。在先知ﷺ看来，也依照他所确立的伊斯兰方法，服从集体决定的原则，优先于避免战场上的损失，或是免除在协商（shūrā）中所经历的痛苦体验。若要那样做，就等于剥夺了穆斯林从经验中获益的机会，也剥夺了他们从这种经验中所获得的教训与成熟。
Nevertheless, the Prophet went ahead and accepted the consensus of his people. This he did, so that they would face the consequences of their judgement and learn how to take responsibility. In the Prophet’s view, and according to the Islamic approach he was establishing, compliance with a collective decision takes precedence over the need to avoid losses on the battlefield or to avert the pains of the bitter experience of shūrā. To do that would be to deny the Muslims the benefit of their experience and deprive them of the lessons and the maturity they would gain from that experience.
神圣的指示，即要求进行协商并遵从其结果，是在那场战役之后降临于穆罕默德ﷺ的，这被视为对这一原则本身的确认。这是确立该原则、并阐明神圣生活方式之信条的最有效、最深刻的方式。
The Divine instruction to pursue consultation and to comply with its outcome were received by Muĥammad after the battle as confirmation of the principle itself. This was the most effective and profound way of establishing the principle and of elaborating on the tenets of the Divine way of life.
伊斯兰教并不会把某项原则的确立推迟到社会做好实施准备之后。社会需要通过实践来学习并做好准备。剥夺人们亲身体验基本原则（例如协商式治理）的益处，对该社会发展造成的损害，比这种体验可能带来的任何结果都更大。无论错误多么重大、多么严重，都不足以成为废除、撤回或暂停某一教义或原则的理由。
Islam does not defer establishing a principle until the community is ready to implement it. The community needs to practise in order to learn and be prepared. To deny people the benefits of their experience of fundamental principles, such as consultative government, is more detrimental to the development of that society than any outcome that might emerge from that experience. Mistakes, no matter how great or serious, are no justification for the invalidation, withdrawal or suspension of a particular tenet or principle.
这只会阻碍社群的成长与发展，削弱其专业能力，并威胁其整体生存。
This would only stunt the growth and development of the community, emasculate its expertise and threaten its whole existence.
这就是《古兰经》这句经文所传达的含义："所以你当宽恕他们，为他们祈求赦宥，并在事务上与他们协商。"（第159节）
This is the meaning conveyed by the Qur’ānic statement: “Therefore pardon them and pray for them to be forgiven, and consult them in the conduct of public affairs.” (Verse 159)
这种做法在先知的行为中也体现得非常清楚。他没有就此事再次征询意见，表明再三反复将是犹豫不决的表现，这样做会彻底削弱整个协商过程本身。在这一点上，他作出了那则载入史册的宣告：“任何先知一旦穿上战袍，在真主裁定之前都不应脱下。”随后便有了《古兰经》的训示：“当你决定了一件事，就应当依靠真主。”（第159节）由此，行动与训示达到了完美的和谐统一。
The practicalities of this approach can also be seen very clearly in the Prophet’s behaviour. He refused to take the matter for consultation a second time indicating that it would be a sign of indecisiveness to do so. It would totally undermine the very process itself. In this respect he made that historic declaration that “no prophet should lay down his battle dress until God decides the issue”. Then came the Qur’ānic instruction: “When you have resolved about a course of action, put your trust in God.” (Verse 159) Thus, the action and the instruction come together in perfect harmony.
6. 最后,我们从《古兰经》对乌侯德之役的审视中领悟到,真主的生活之道在其价值与准则上是恒常一致的。人们或许会误解真主的生活之道,或曲解其原则、教义与概念,但这些都不应以任何方式贬损或减损这一制度本身。
6. Finally, we learn from the Qur’ānic review of Uĥud that God’s way of life is constant and consistent in its values and standards. People may misunderstand the Divine way of life or misinterpret its principles, teachings and concepts, but none of this should in any way demean or devalue that system itself.
如果人们误解了神圣的制度，就会被告知他们已经走错了路；如果他们偏离了它的原则和教导，就会被描述为犯了错误或迷失了方向。伊斯兰教不会对这类错误或偏离视而不见，无论犯错者地位多么崇高，它也不会为了迁就或为这些错误和偏离辩护而改变自身的本质。
If people misunderstand the Divine system, they are told that they have gone wrong and if they deviate from its principles and teachings, they are depicted as mistaken or misguided. Islam does not overlook such mistakes or deviations, no matter how highly regarded the culprits are, and it does not change its nature in order to accommodate or legitimise such errors or deviations.
这段文字告诉我们：为个人开脱，并不能成为歪曲或损害整个体系的理由。对于普世的穆斯林群体而言，更有利的做法是保持其生活方式的价值观与原则纯净完整，并辨识、隔离那些曲解或误读这些原则的人，无论他们是谁。他们的错误与误解，绝不应通过改变或修改体系本身的价值观与标准而获得正当性或合法性。这种做法对伊斯兰的损害，远大于批评或谴责某些穆斯林领袖或知名人物。体系比任何个人都更伟大、更持久。
伊斯兰的真实历史，并非穆斯林在其生活中所做或所取得的一切，而是他们完全遵照伊斯兰及其确立已久的价值观与原则所做与所成就的一切。偏离与错误不应归于伊斯兰，也不应与之相联系，而应归于应对其负责的个人或社会。“伊斯兰的历史”与“穆斯林的历史”并不是同一回事，即便是那些在一切意义上都可称为穆斯林的人也是如此。“伊斯兰的历史”体现在伊斯兰被真正、正确地付诸实践的时代，即其理念与信仰、道德准则以及面向整个社会的生活方式得到切实落实的时期。伊斯兰是坚实的中心，国家的生活围绕它在一个界定清晰的框架内运转。一旦人们偏离这一框架或放弃伊斯兰的核心信条，他们便与伊斯兰再无关系。因此，伊斯兰不应为他们的行为承担责任，也不应根据他们的行为来解释伊斯兰。
What we learn from this is that exonerating the individual does not justify distorting or mutilating the system. It is far more advantageous for the universal Muslim community to keep the values and principles of their way of life pure and intact and to identify and isolate those who misconstrue or misinterpret them, no matter who they are. Their mistakes and misconceptions should never be justified or lent any legitimacy by changing or modifying the values and standards of the system itself. Such course of action is far more damaging to Islam than criticising or censuring certain Muslim leaders or prominent figures. The system is greater and more lasting than any individual. The true history of Islam is not everything that Muslims have done or achieved in their life, but it is everything they have done and accomplished in total agreement with Islam and its firmly-established values and principles. The deviations and mistakes should not be attributed to Islam or associated with it, but should be credited to the individuals or societies that were responsible for them. The “history of Islam” and the “history of the Muslims” are not one and the same thing, even those who are, to all intents and purposes, Muslim. The “history of Islam” is represented by eras when Islam was truly and rightly put into practice, when its concepts and beliefs, its code of morality, and its way of life for society as a whole were truly implemented. Islam is the firm centre around which the nation’s life revolves within a well - defined structure. Once people stray away from that framework or abandon the central tenets of Islam, they cease to have anything to do with Islam. In this way, Islam should not be held accountable for their behaviour nor should it be interpreted in the light of their actions.
诚然，如果某些人或群体背离了伊斯兰的核心信仰与原则，并拒绝在日常生活中遵从这些原则，那么还有什么理由继续将他们与伊斯兰联系在一起呢？穆斯林之所以成为穆斯林，是因为他们以伊斯兰作为自己的生活方式，而不是因为他们拥有穆斯林的名字，也不是因为他们自称是穆斯林。
Indeed, what justification is there to continue to associate such individuals or groups with Islam, if they break away from its central beliefs and principles and refuse to comply with them in their daily lives. Muslims are only Muslims if they adopt Islam as their way of life, and not because they bear Muslim names or because they claim to be Muslim.
真主旨在通过揭示穆斯林群体的过错、指出他们的弱点与不足，向他们传达这些教训。在此之后，真主又赦免了他们，免除了他们的一切罪责，尽管此前他们经历了严酷而艰辛的考验。
God intended to convey these lessons to the Muslim community by exposing their mistakes and noting their weaknesses and shortcomings. Having done that, He then absolves them and relieves them of all guilt, albeit after having taken them through a harsh and gruelling experience.