这段经文的开篇是后来才降示的，晚于该章的其余部分。我们在前面的几卷中已经解释过，每章经文的最终排列顺序，是遵照先知本人的指示而定的。这意味着这种排列是确定的，并且是基于先知从至高处所接受的启示指示而完成的。

This opening passage was revealed later than the rest of the sūrah. We have explained in earlier volumes that the final ordering of the verses in each sūrah followed instructions given by the Prophet himself. This means that such ordering is final and done on the basis of instructions received by the Prophet from on high.

本段经文终止了当时穆斯林与不信道者之间已有效力的条约和协议。对于条约没有期限的人，或违反了条约的人，给予四个月的通知期。

This passage terminates treaties and agreements that were in force at the time between the Muslims and the unbelievers. A notice of four months is given to those who have treaties running indefinitely, or those who have violated their treaties.

至于那些与穆斯林订有定期条约、并信守条约义务、从未支持或协助任何人对抗穆斯林的人，穆斯林承诺将遵守条约，直至约定期满。由此，最终结果是终止与阿拉伯半岛上不信道者之间的一切条约，并且彻底废除与多神教徒订立条约的概念。这表现为否认对多神教徒的一切义务，并质疑多神教徒与真主及其使者之间存在条约或盟约这一观念本身。

Others who have treaties running for a specified term and have honoured their obligations under those treaties, without ever backing or aiding anyone against the Muslims, are promised to have their treaties honoured by the Muslims to the end of their specified terms. Thus, the final outcome is the termination of all treaties with unbelievers in the Arabian Peninsula, and an end to the very concept of having a treaty with idolaters. This takes the form of a disavowal of all obligations towards idolaters and questioning the very idea of idolaters having a treaty or covenant with God and His Messenger.

此段经文还包含禁止多神教徒进行绕行天房（ţawāf）的规定，即围绕天房的仪式性行走，也禁止他们以任何形式前来天房进行崇拜。这废止了先知ﷺ与多神教徒先前订立的相互保障安全的盟约，那些盟约曾保证天房之内以及在禁月期间所有人的安全。

The passage also includes a ban on idolaters from doing the ţawāf, which is the ritual walk around the Ka`bah, or visiting it for worship in any way or form. This abrogates the earlier mutual pledges of security between the Prophet and the idolaters ensuring the safety of all people in the Ka`bah and during the sacred months.

当我们回顾先知在世时所发生的事件，以勾勒伊斯兰积极主动态度的历史进程与性质、其渐进的阶段和最终目标时，便可清楚地看到，这一决定性的步骤是在最恰当的时机迈出的。此时，伊斯兰社群与其他阵营之间的关系已有可能重新组织，无论是对于拜偶像者，还是对于先前启示的信奉者。

When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.

已故的谢赫穆罕默德·赖世德·里达（Muĥammad Rashīd Riđā’）是十九世纪末和二十世纪初的一位杰出学者。他试图找出伊斯兰使命初期这一传承链条中的各个环节。然而，他并未尝试勾勒出引发整个事件的那一根本而持久的冲突，正是这一冲突最终导致了本章所阐述的自然结果。他在其注释《光塔》（al-Manār）中写道：

The late Shaikh Muĥammad Rashīd Riđā’, a leading scholar of the late nineteenth and early twentieth centuries, tries to identify these links in the chain right from the early days of the Islamic message. However, he does not try to outline the basic and permanent conflict which gives rise to the whole episode, leading eventually to the natural result outlined in this sūrah. In his commentary, al-Manār, he writes:

毫无争议、人所共知的事实是：真主派遣了祂的使者穆罕默德，他是最后的先知，携带伊斯兰的讯息，提供了完整而最终的天启信仰。他最大的证据是《古兰经》，它以多方面的挑战向人类发出挑战，我们已在对第二章第3节的注释中阐述过这一点。宣扬天启讯息的根本，建立在无可辩驳的理性与科学证据之上。[10] 他也明确确立：强迫绝不能作为传播信仰的手段。这已在我们对第二章第256节的注释中阐明。

An indisputable fact known to all people is that God sent His Messenger, Muĥammad, the last of all prophets, with the message of Islam that provides a complete and final version of the divine faith. His greatest proof is the Qur’ān, which defies human beings with a multifaceted challenge that we have outlined in our commentary on verse 3 of Sūrah 2. The essence of advocacy of the divine message is based on irrefutable rational and scientific evidence.10 He has also established clearly that compulsion could in no way be adopted as a means of spreading the faith. This has been outlined in our commentary on verse 256 of Sūrah 2.

多神教徒采取了对抗的态度，对信士发动迫害与拷打运动，企图迫使他们背弃伊斯兰教。

The idolaters took an attitude of resistance, subjecting the believers to a campaign of persecution and torture to force them to turn away from Islam.

他们还企图以武力阻止先知传达他的使命。凡接受这一新信仰、相信先知使命的人，若没有盟友或亲属的庇护，便无法免于死亡和酷刑的威胁，因此他们不得不一次又一次地迁徙。

They also tried to forcibly prevent the Prophet from conveying his message to people. No one who accepted the new faith and believed in the Prophet’s message felt safe or secure from death and torture unless he enjoyed the protection of an ally or a relative. Hence they had to migrate time after time.

然后，他们加剧了对先知的迫害。他们考虑过将他永久监禁，也考虑过将他放逐，还考虑过在他们的集会场所公开杀害他。他们最终决定谋杀他。随后，真主命令他迁徙，正如我们在评注第8章第30节时所阐述的那样。先知带着能够迁徙的门徒们一同迁徙。他们定居在麦地那，在那里得到了安�士（Anṣār）的支持。安�士是信仰真主及其使者的信士，他们热爱迁居到他们土地上定居的人，并给予他们盛情的款待和最慷慨的照顾。

Then they escalated their campaign against the Prophet. They considered arresting him permanently, and they also thought of banishing him, and they also considered killing him openly in their meeting place. They finally opted to murder him. God then ordered him to emigrate, as we have explained when commenting on verse 30 of Sūrah 8.11 The Prophet emigrated with those of his Companions who were able to do so. They settled in Madinah where they found support by the Anşār who were believers in God and His Messenger, showing their love of those who migrated to settle in their land, and extended to them fine hospitality and a most generous treatment.

相比之下,穆罕默德·伊扎特·达尔瓦扎在其著作《现代圣训释义》(al-Tafsīr al-Ĥadīth)中,远远超出了伊斯兰对待其他群体的态度所依据的根本原因。

By contrast, in his book, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah goes far beyond the root causes on which the Islamic attitude to other communities is based.

与当代其他作者一样，他在当今穆斯林的悲惨处境以及当代多神论者、无神论者和其他宗教信徒那显而易见的强势之下著书立说，心中有着明确的目的。因此，他极力证明伊斯兰是一种和平的宗教，其唯一目标不过是在其疆界之内和平地生存。凡是有可能缔结和约之处，伊斯兰都应当热切地促成和约的达成，并将其作为明确的目标。

Like other contemporary authors writing under oppressive pressures of the miserable conditions of today’s Muslims and the all-too-visible strength of contemporary idolaters, atheists and followers of other religions, he has a clear purpose in mind. Hence, he tries hard to prove that Islam is a religion of peace, aiming at nothing more than to live within its borders in peace. Wherever it is possible to make a peace treaty, Islam should be keen to put it in place, making it its clear objective.

因此,穆罕默德·`伊泽特·达尔瓦扎认为,本章中这些新的、最终的规定,除了部分多神教徒违背其盟约之外,并无其他理由。至于那些遵守盟约的人,无论其盟约期限有限还是无限,本章都指示穆斯林应当信守其约。他甚至主张,在他们现有的盟约期满之后,可以与他们订立新的盟约。依他的看法,这同样适用于违背现有盟约的人。他认为,那些给予暂行裁决的经文,应优先于最后几节经文所确立的原则。

Hence, Muĥammad `Izzat Darwazah finds no reason for these new and final provisions, included in this present sūrah, other than the violation by some idolaters of their treaties. As for those who honoured their treaties, whether these were of limited or indefinite duration, the sūrah gives instructions to the Muslims to honour them. Indeed, he claims that new treaties may be concluded with them after the expiry of their present ones. The same applies, in his view, to the violaters of their present treaties. He considers the verses giving provisional rulings to prevail over the principles given in the final verses.

在他对该章首段的讨论中，他确定了以下经文：

In his discussion of the first passage of the sūrah he identifies the following verses:

“除了那些与你们订有盟约、并且在各方面都履行了盟约义务、又未曾帮助任何人对付你们的多神崇拜者之外。对这些人，你们要履行义务，直到他们的盟约期满。真主喜爱敬畏的人。待这些禁戒月过去后，你们在遇到多神崇拜者的任何地方都要杀死他们，擒获他们，围困他们，并在每一个可能的地方伏击他们。然而，如果他们悔改，守拜，并完纳天课，那就让他们走他们的路吧。因为真主是至恕的，是至慈的。”（第4-5节）他接着说：

“except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Muchforgiving, Merciful.” (Verses 4-5) He then says:

在我们评述的开头，我们曾说：“当我们回顾先知在世时发生的事件，以勾勒伊斯兰积极进取的历史进程与性质、其渐进阶段和最终目标时，我们可以非常清楚地看到，这一决定性的步骤是在最恰当的时机迈出的。此时，重新调整伊斯兰共同体与其他阵营之间的关系已成为可能，无论是多神教徒，还是有过往启示的民众。”一次又一次的经历已经揭示了一项法则的性质，这项法则支配着两类社会之间的关系：一类是伊斯兰社会，它将神性、主宰权、主权和立法权唯独归于真主；另一类是无知的社会，或用伊斯兰的术语说，即“贾希利亚”（jāhiliyyah）社会，它将这些权利归于真主之外的某些存在，或声称真主有同伴与他分享这些属性。这一法则本质上是一种冲突的法则，它在《古兰经》中真主的经文里得到了表述：“假如真主不以一部分人抵御另一部分人，修道院、教堂、犹太教堂和清真寺——其中都多有提及真主的名字——必定会被毁坏。”（22：40）“假如真主不以一部分人抵御另一部分人，大地必定会腐败。”（2：251）

At the beginning of our commentary we said: “When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.” One experience after another had revealed the nature of the law that governs relations between Islamic society which attributes Godhead, Lordship, sovereignty and the authority to legislate to God alone, and ignorant or, to use the Islamic term, jāhiliyyah societies which assign all this to some beings other than God, or claim that God has partners sharing with Him all these attributes. This law is essentially one of conflict, which is expressed in God’s statements in the Qur’ān: “Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would have been destroyed.” (22: 40) “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted’’ (2: 251)

这一基本律令的实际成果体现在两个切实的现象上。其一是，伊斯兰遵循神圣的方略，将真主的使命传达给一个又一个地区和部落，从一次远征、一个阶段推进到下一次远征、下一个阶段，伊斯兰由此不断前进。这是将使命传达于全人类、清除阻碍神圣使命抵达所有人的一切物质障碍所必需的步骤。这一进程一直持续到麦加归于伊斯兰，伊斯兰进军途中的主要障碍古莱什部落被征服为止。与古莱什实力相当的大部落希瓦津和赛给夫也向穆斯林国家投降。此时，伊斯兰已有足够的力量使敌人心生畏惧，于是得以在阿拉伯半岛迈出最后的决定性一步，为日后条件允许时在世界其他地区采取同样的步骤做好准备。最终目标是使大地上不再有纷争，一切顺服都归于真主独一。

The practical results of this essential law were manifested in two practical phenomena. The first was that Islam moved from one step, expedition and stage to the next following the divine approach and conveying God’s message to one area and tribe after another. This was a necessary step towards conveying the message to all mankind and removing all material obstacles that prevented the divine message from reaching all people. This continued to be the case until Makkah fell to Islam and the Quraysh tribe, the major obstacle in the face of the Islamic march, was vanquished. The large tribes of Hawāzin and Thaqīf, which were akin to the Quraysh in strength, also surrendered to the Muslim state. Islam had then enough power to strike fear in the hearts of its enemies. It was thus able to take the final and decisive step in the Arabian Peninsula, in preparation for taking the same step across the rest of the world, as and when circumstances allowed. The ultimate aim being that there should be no strife on earth and all submission be made to God alone.

虽然伊斯兰领导层当时可能非常清楚需要采取这一果断的步骤，但这并不一定意味着穆斯林社群中的各个群体也同样清楚，尤其是新近皈依伊斯兰教的人，以及那些只是与穆斯林保持友好关系的人。

The need for such a decisive step might have been very clear for the Islamic leadership at the time, but that did not necessarily mean that it was similarly clear to all groups in the Muslim community, particularly the newcomers to Islam and those who were only on friendly terms with the Muslims.

有些穆斯林社群中的人，或许是其中最高尚、最虔诚的穆斯林，可能对终止与不信道者之间一切盟约的做法感到不安。这些盟约的终止，依据的是本章所列的条款：对于违反盟约的人，给予四个月的期限；对于盟约没有规定期限的人，同样如此；对于盟约期限不足四个月的人，以及既无盟约、又未与穆斯林交战的人，也都依此处理。那些盟约有明确期限、并且持续履行义务的人，他们的盟约将在剩余的期限内受到尊重并被遵守。这些尽心尽责的穆斯林可能会理解，对于违约者以及可能预见会背信的人，应当终止盟约，这一点在前一章中授予先知的临时指示中已经很清楚：“如果你害怕某族背信，就以公正的方式把盟约退还给他们。真主不喜爱背信的人。”（8：58）

Some people in the Muslim community, perhaps among the noblest and most dedicated Muslims, might have felt uneasy about the termination of all treaties with the unbelievers on the terms outlined in the sūrah: after four months for those who violated their treaties, and those with treaties that did not specify a term, and those whose treaties ended in less than four months and those who had no treaties and were not at war with the Muslims. Those who had treaties with specified terms and continued to honour their obligations would have their treaties respected and observed for the remainder of their terms. Such conscientious Muslims might have understood that the treaties with the violators and those from whom violation was expected should be terminated, as was clear in the provisional instructions given to the Prophet in the previous sūrah: “if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (8: 58)

然而，在四个月期满或条约期限届满后即行终止条约，对那些人而言，可能显得有悖于人们熟悉的做法，即与未采取任何敌对态度的人保持和平关系。另一方面，真主有着远比维持既有惯例更为宏大的目标。

However, the termination of treaties after four months or after their term was over might have appeared to those people contrary to the familiar practice of maintaining peaceful relations with those who did not adopt any hostile attitude. God, on the other hand, had a far greater objective than maintaining what was familiar practice.

其他穆斯林，甚至包括一些最高尚、最虔诚的穆斯林，可能会觉得在伊斯兰教在阿拉伯半岛取得主导地位之后，已没有必要再普遍地与多神教徒作战，只剩下一些零星的抵抗据点，已不构成任何威胁。相反，他们期望在阿拉伯半岛维持和平一段时间之后，逐步改变对伊斯兰教的态度。这样的穆斯林，对于要与亲属和朋友作战，以及与那些与他们有社会和经济往来的人作战，可能感到格外不安。毕竟，仍有希望这些人可以在不必诉诸如此激烈手段的情况下，看到伊斯兰的光明。然而，真主希望信仰成为将人们联结为一个紧密共同体的基本纽带。他还希望阿拉伯半岛成为伊斯兰教的安全根据地，因为他知道拜占庭人正在策划对穆斯林国家的阴谋。这一点将在后文加以说明。

Other people in the Muslim community, perhaps also among the noblest and most dedicated Muslims, might have felt that there was no longer any need to fight the idolaters generally after Islam had attained supremacy in Arabia, leaving only scattered pockets of resistance which represented no threat whatsoever. On the contrary, they were expected to change their attitude to Islam gradually after peace would have been maintained for sometime in Arabia. Such Muslims might have felt particularly uneasy about fighting against relatives and friends as well as people with whom they might have had social and economic relations. After all there was still hope that such people would still see the light of Islam without resorting to such a drastic measure. But God wanted faith to be the basic bond that united people in a cohesive community. He also wanted the Arabian Peninsula to be a secure base for Islam, as He was aware of the plots the Byzantines were preparing against the Muslim state. This will be explained later.

真主及其使者宣布，与你们订有盟约的多神教徒，从此解除盟约。你们可以在大地上自由行走四个月，但你们须知，你们绝不能逃脱真主的惩罚，真主必使不信道者蒙受羞辱。在大朝觐日，真主及其使者向全人类宣告：真主与其使者对多神教徒不再负有义务。若你们悔悟，那对你们自身有益；若你们背弃，那么你们须知，你们绝不能逃脱真主的惩罚。你要向不信道者报告痛苦的刑罚，但与你们订有盟约、在各方面都履行了盟约、且未帮助任何人攻击你们的多神教徒除外。对这些人，你们应履行盟约直至其约期届满。真主确实喜爱敬畏者。禁月过后，你们在何处遇到多神教徒，就在何处杀他们，俘虏他们，围困他们，并在每一处要道埋伏等候他们。如果他们悔罪、礼拜并完纳天课，那就让他们走他们的路吧。真主确是至赦的，至慈的。多神教徒中如有人向你寻求庇护，你就庇护他，使他能听到真主的言语，然后把他送到他的安全之地。那是因为多神教徒是不明事理的人。（第1至6节）这些经文以及直至第28节的以下经文，为穆斯林社团与阿拉伯半岛上不接受伊斯兰的不信道者之间的关系确立了框架。当时穆斯林社团已在麦地那及整个阿拉伯半岛站稳脚跟。这些经文规范了那些违背与先知所订盟约的阿拉伯人的关系，因为他们在塔布克时感到穆斯林即将遭遇拜占庭人的强敌。 与那些没有条约但与穆斯林保持良好关系的阿拉伯人，以及那些仍遵守条约、无意背信的阿拉伯人，关系也都得到了妥善的确立。

Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty. (Announce to them:) You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers. And a proclamation from God and His Messenger is hereby made to all mankind on this day of the greater pilgrimage: God is free from obligation to the idolaters, and so is His Messenger. If you repent, it shall be for your own good; and if you turn away, then know that you can never escape God’s judgement. Give the unbelievers the news of grievous suffering, except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much-Forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge. (Verses 1-6) These verses and the following ones, up to verse 28, provide a framework demarcating relations between the Muslim community, now well established in Madinah and the Arabian Peninsula generally, and the unbelievers in Arabia who chose not to accept Islam. Relations were thus regulated with those Arabs who had violated their treaties with the Prophet when they felt that the Muslims were about to meet their match from the Byzantines at Tabūk. Relations were also put on a proper footing with those Arabs without a treaty but who maintained good relations with the Muslims, and those who had a treaty which they continued to observe, entertaining no thoughts of treachery.

这些经文所采用的风格，是一种带有普遍性的宣告，并辅以强烈的感染力，以确保主题、整体氛围与表达方式之间达到完美的和谐。

The style employed in these verses takes the form of a general declaration coupled with high resonance to ensure perfect harmony between the subject matter, the general atmosphere surrounding the whole issue and the mode of expression.

"【至仁至慈的真主，】" is not in the text, so I won't add it. Here is the translation: “真主和祂的使者宣布与你们所缔结盟约的多神教徒断绝关系。”（第一节）这是一段带有锐利节奏的总体性宣告，阐明了当时穆斯林与阿拉伯半岛各地多神教徒之间关系所遵循的基本原则。文中所指的盟约，是先知与阿拉伯半岛的多神教徒所缔结的条约。真主和祂的使者宣布废除这些条约，确立了每位穆斯林的立场。这一宣告在穆斯林心中留下了极为强烈的印象，使人不容有任何犹豫或再三考虑的余地。

“Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty.” (Verse 1) This is a general declaration, carrying a sharp rhythm, which outlines the basic principles that governed relations between the Muslims and the idolaters at the time, throughout the Arabian Peninsula. The treaties to which it refers were those that the Prophet had concluded with the idolaters in Arabia. The disavowal of these treaties by God and His Messenger defines the attitude of every Muslim. It generates a very strong impression on Muslim minds to leave no room whatsoever for hesitation or second thought.

这一概括性的陈述之后，有一些限定条件和解释：“[你们要向他们宣告：] 你们可以在大地上自由行走四个月，但你们必须明白，你们绝不能逃脱真主的审判，真主必使不信道者蒙受羞辱。”（第2节）这一陈述明确了现在赋予不信道者的条件：他们获得四个月的期限，在此期间可以自由往来，从事商业交易，履行各自的承诺，并在平安中调整自身处境。那四个月里，他们可以确信自己的盟约会被严格遵守。即便是那些在认定先知及其追随者绝不会从塔布克远征中归来、而会被拜占庭人俘虏时，就迅速背弃盟约的多神教徒，也包括在内。麦地那的伪信者同样预料到了这一结果。

This general statement is followed by qualifications and explanations: “[Announce to them:] You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) This statement clarifies the terms now given to the unbelievers: they are given a period of four months during which they can move about freely to carry out business transactions, fulfil their commitments and modify their situations in peace. Those were four months when they would be sure that their treaties would be scrupulously honoured. That included even those idolaters who were quick to violate their treaties, when they felt that the Prophet and his followers would never return from their expedition to Tabūk, but would instead be taken captive by the Byzantines. That was also the eventuality expected by the hypocrites in Madinah.

这里有必要问一下：这份宣告规定停战与安全期限，是在什么时候发出的？在此之前，多神教徒一再违背盟约，每当他们觉得可以侥幸逃脱惩罚时，便毁约行事。接连发生的一系列事件清楚地表明，只要有机会，这些多神崇拜者就会持续与穆斯林作战，直到使他们背弃信仰为止。那么，这份宣告是在历史上的哪个时代颁布的呢？那是人类受丛林法则支配的时代。社群之间的关系唯一取决于侵犯他人的能力：不事先通知，不做任何暗示，任何承诺都不被视为有约束力。一旦有了机会，便毫不留情地加以利用。

It is pertinent to ask here: when was this notice outlining this period of truce and security given? It followed a long period of treaty violations by the unbelievers, whenever they felt that they could get away with it and remain immune from punishment. It came after a long series of events which showed clearly that the idolaters would continue to fight the Muslims until they had turned them away from their faith, if they could. At what period in history was it announced? It was at a time when humanity was governed by the law of the jungle. What dictated relations between communities was merely the ability to invade others: no notice was given, no hint was dropped, no commitment was considered binding. Once the opportunity was there, it was taken mercilessly.

这一例外则适用于规定了有效期限的条约。

The exception is then made in the case of treaties specifying a term of validity.

这些条约被允许在其余期限内继续有效："除了那些与你们立有盟约、并在各方面都履行了盟约义务、且未曾帮助任何人对抗你们的多神教徒。对这些人，你们应履行其盟约，直到约定的期限届满。真主喜爱敬畏者。"（第4节）

These were allowed to remain in force for the rest of their term: “Except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4)

也许关于这些从此项例外中获益之人的身份,最为准确的记载是:他们是巴克尔部落的一个支系,名为赫扎伊马·本·阿米尔支系,属于巴克尔·本·基纳纳部落。他们曾是先知ﷺ与古莱什人及其盟友所缔结的侯代比亚和约的一方。

Perhaps the most accurate report concerning the identity of those people who benefited by this exception is that they were a clan of Bakr, named the Khuzaymah ibn `Āmir clan of the Bakr ibn Kinānah tribe. They were party to the Treaty of al Ĥudaybiyah which the Prophet had concluded with the Quraysh and their allies.

该部落并未参与伯克尔部落对胡扎阿部落发动的那次袭击。

This clan did not take part in the attack made by the Bakr against the Khuzā`ah tribe.

那次侵略中，巴克尔部落得到古莱什人的协助，这违反了侯代比亚和约。因此，原定维持十年的这份和约，仅两年便被背信弃义地撕毁。忽宰姆部落始终遵守协议条款，而其他不信道者则没有。先知被指示在约定的剩余期限内，向这些人履行和约所规定的义务。

That aggression, in which the Bakr were aided by the Quraysh, violated the alĤudaybiyah peace treaty. Thus, that treaty which was to last for ten years, was treacherously breached after only two years. This Khuzaymah clan continued to observe the terms of their agreement while other unbelievers did not. The Prophet is here instructed to honour his obligations under the treaty to those people for the rest of the term agreed.

我们认可的这一传述，是由穆罕默德·本·阿拔德·本·贾法尔所传，他引述阿勒-苏迪的话说：“这两个部落是肯纳的两个氏族，称为达姆拉和穆德立只。”穆扎希德是早期一位有权威的学者，他说：“穆德立只部落和胡扎阿部落曾缔结盟约，经文中的指示所指的正是他们。”

This report which we endorse is related by Muĥammad ibn `Abbād ibn Ja`far, who quotes al-Suddī as saying: “These were two clans of Kinānah known as Đamrah and Mudlij.” Mujāhid, an authoritative early scholar says: “The tribes of Mudlij and Khuzā`ah had entered into treaties and these were the ones meant in the instruction:

“对于那些与你们立约而没有背弃你们、也没有协助任何人攻击你们的人，你们要履行他们的约定，直到期限届满。真主喜爱敬畏者。”（第4节）然而需要指出的是，忽宰′ah部落是在攻克麦加之后才皈依伊斯兰的，而这一例外之语是针对那些不接受伊斯兰的多神教徒而言的。

“To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4) It should be noted, however, that the Khuzā`ah tribe embraced Islam after the conquest of Makkah, but this statement of exception applied to the idolaters who did not accept Islam.

因此,本章开头的经文清楚表明,无论多神教徒是否与先知订有条约,真主与祂的使者都不会与他们有任何往来。他们被给予四个月的宽限期,在此期间他们是安全的。宽限期结束后,条约将继续遵守直至期满,但只与那些履行条约义务、且未与穆斯林的任何敌人勾结的人continue。现在,本章提到了宽限期结束后穆斯林应当采取的行动。 Note: The prompt requires ﷺ after every mention of the Prophet, which I applied. Since this passage refers to "the Prophet" and "His Messenger" (the Messenger of God), I should include ﷺ after the Prophet mentions. Corrected version: 因此,本章开头的经文清楚表明,无论多神教徒是否与先知ﷺ订有条约,真主与祂的使者ﷺ都不会与他们有任何往来。他们被给予四个月的宽限期,在此期间他们是安全的。宽限期结束后,条约将继续遵守直至期满,但只与那些履行条约义务、且未与穆斯林的任何敌人勾结的人继续。现在,本章提到了宽限期结束后穆斯林应当采取的行动。

Thus the opening verses of the sūrah make it clear that God and His Messenger would have no dealings whatsoever with the idolaters, whether or not they had a treaty with the Prophet. They were given a four-month period of grace in which they were safe. When this period was over, treaties would continue to be observed to the end of their terms, but only with those who were true to their obligations under those treaties, and did not collaborate with any enemy of the Muslims. Now the sūrah mentions what the Muslims were to do when the four-month grace period was over.

《古兰经》的指示非常明确。于是宣布进入全面战争状态："当禁月过去后，你们遇见以物配主者，就在任何地方杀他们，擒拿他们，围困他们，在各处伏击他们。如果他们悔罪，谨守拜功，完纳天课，你们就让他们走吧。真主确是至赦的，至慈的。"（第五章第5节）

The Qur’ānic instruction is very clear. A state of all-out war was then to be declared: “When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much forgiving, Merciful.” (Verse 5)

这里用来描述那四个月的词是“ĥurum”（禁月），即在这些月份中不得发动战争，除非是为了抵御侵略。每年有两段这样的时期，人们可以自由往来，不受战乱危险的威胁。正因为同样的用法，学者们对这段经文的解释产生了分歧：这四个月是否就是每年都遵守的那四个月，即都尔-喀尔德月（Dhu’l-Qa`dah）、都尔-黑哲月（Dhu’l-Ĥijjah）、穆哈兰月（Muĥarram）和赖哲卜月（Rajab）。如果是这样，那么在宣布终止条约之后所给予的剩余宽限期，就只剩下都尔-黑哲月的剩余时间和穆哈兰月，即

The word which is used here to describe those four months in the Qur’ānic text is ‘ĥurum’, which is the one that describes the four months when fighting is not allowed except to repel aggression. These form two periods every year when people can go freely, secure from any danger of war. Because of the same usage scholars have disagreed in their interpretations of this statement here, on whether the four months meant the same ones observed annually, i.e. Dhu’l-Qa`dah, Dhu’l-Ĥijjah, Muĥarram and Rajab. In that case, the remaining period of grace given after the declaration of the termination of treaties would only be the rest of Dhu’l-Hijjah and Muĥarram, i.e.

50天。还是说，这四个月（在此期间禁止战斗）是从宰牲节那天开始，到二月的十日结束？第三种观点认为，第一种解释适用于那些违反了条约的人，而第二种解释适用于那些没有任何条约的人以及与期限未明确的人订有条约者。

50 days. Or were these four months, when fighting was forbidden, to start on the day of sacrifice and to end on 10 Rabī` II? A third point of view suggests that the first interpretation applies in the case of those who had violated their treaties and the second applies to those who did not have any treaty and those who had treaties with an unspecified duration.

尽管在四个月期满之后向所有拜偶像者宣战，伊斯兰依然展现出其仁慈，以及严肃而务实的态度。它并不寻求消灭所有拜偶像者。相反，只要条件允许，它也宣布开展一场引导世人归信的运动。那些不属于敌对且好战群体的个别拜偶像者，在伊斯兰之地享有安全的保障。真主指示祂的使者ﷺ庇护他们，使他们能够聆听真主的话语，了解伊斯兰讯息的本质，然后再护送他们回到自己的住所。尽管他们仍是拜偶像者，情况依然如此："如果有任何一位拜偶像者向你寻求庇护，你就庇护他，使他能听到真主的话语，然后把他送到他的安全之地。那是因为拜偶像者是缺乏知识的人。"（第6节）

Yet despite the declaration of war against all the idolaters after the four months are over, Islam continues to demonstrate its grace as well as its serious and realistic approach. It does not seek to exterminate all idolaters. On the contrary, it also declares a campaign of guidance whenever that is possible. Individual idolaters who are not part of a hostile and belligerent community are guaranteed safety in the land of Islam. God instructs His Messenger to give them asylum so that they may listen to God’s word and become aware of the nature of the Islamic message before they are given safe conduct to their own domiciles. All this, even though they are still idolaters: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

这表明伊斯兰教热切希望以其教导触动每一颗心灵。任何一个个案都不应被轻视。凡请求庇护者，必将获得庇护。寻求这种庇护的人，不能同时企图加入一支意在颠覆穆斯林群体的敌对力量。因此，给予此人庇护，使他有机会聆听《古兰经》，并了解伊斯兰信仰的真实本质。在这样的氛围中听到上帝的话语，人心很可能会积极回应。即使他们没有回应，穆斯林仍有责任保障每一位向他们求助者的安全，直至将其送回一个让他感到安全的地方。

This shows how Islam was keen to reach out to every heart with its guidance. No single case was to be taken lightly. Whoever appeals for protection shall be granted it. Anyone who seeks such asylum cannot at the same time try to join a hostile force seeking to undermine the Muslim community. Hence granting protection to such a person provides him with the opportunity to listen to the Qur’ān and to get to know the true nature of the Islamic faith. When God’s word is heard in such an atmosphere, hearts may well respond positively. Even if they do not, the Muslims are still required to ensure the safety of anyone who appeals for their help until he is returned to a place where he feels secure.

这是伊斯兰将其社群提升到的崇高境界之一。即便是一个多神教徒，一个或许曾参与迫害穆斯林的敌人，也能得到保护。穆斯林必须给予他安全保障，直到他抵达一个在伊斯兰国家之外使他感到安全的地方。这正是伊斯兰行动方式的标志。它是一种引导的方式，即使其努力集中于保卫伊斯兰之地，引导依然是它的终极目标。

This is one of the sublime heights to which Islam raises its community. Protection is provided for an idolater, an enemy who might have participated in persecution of the Muslims themselves. Now they are required to give him safe conduct until he has reached a place where he feels secure outside the Muslim state. This is a mark of the Islamic method of action. It is a method of guidance, and guidance remains its ultimate goal even when its efforts are concentrated on the protection of the land of Islam.

然而，有些人声称伊斯兰圣战（jihād）的目的是迫使人们接受伊斯兰教。也有一些人为了替伊斯兰教辩护，反驳这种指控，宣称圣战仅仅是在国境之内的自卫战争。双方都需要审视那条授予先知和穆斯林群体的重要训示："{若有任何一位多神教徒寻求你的庇护，你就应当庇护他，使他能聆听真主的话语，然后把他送到他的安全之地。这是因为多神教徒是缺乏知识的人。}"（第6节）

“怎么可能与多神教徒订立与真主及其使者的盟约呢？”（第7节）多神教徒并不真正顺服真主，也不承认真主的使者，更不接受他所传达的讯息。既然如此，他们怎么可能与真主及其使者订立盟约呢？他们所否认的，不只是与他们一样的受造之物，也不只是人类所制定的律法。他们否认的，乃是创造他们、并持续供给他们生计以维系其生命的那一位。

“How can there be a treaty with God and His Messenger for the idolaters?” (Verse 7) The idolaters do not submit themselves truly to God, nor do they acknowledge His Messenger or the message he conveys to them. How could they, then, have a treaty with God and His Messenger? They do not simply deny a creature like themselves, or a constitution devised by human beings. Rather, they deny the One who has created them and continues to provide them with sustenance to preserve their lives.

通过这样做，他们便与真主及其使者为敌。那么，他们又怎能与这些人缔结盟约呢？这个经文中的反问，针对的是缔结此类盟约这一原则本身，而并非针对该原则的某一具体应用。

By so doing they place themselves in opposition to God and His Messenger. How is it conceivable, then, that they should have a treaty with them? The rhetorical question posed by the sūrah addresses the very principle of having such a treaty. It is not concerned with any particular application of the principle.

可以在这里说明，一些多神教徒确实与穆斯林订有此类盟约，而真主命令必须遵守其中的一些盟约。在伊斯兰教国家在麦地那建立之后，也订立了一些盟约，其中有的与多神教徒订立，有的与犹太人订立。此外，侯代比亚和约是在伊斯兰历第六年签订的。早先的章节中有经文明确允许订立此类盟约，同时也允许在怀疑或确已发生背信的情况下终止这些盟约。因此，如果这里谴责的是订立盟约这一原则本身，那么，这些盟约如何可能被允许并订立呢？

It may be said here that some of the idolaters had such treaties and God ordered that some of these treaties must be honoured. There were also treaties concluded after the establishment of the Muslim state in Madinah, some of which were with the idolaters and some with the Jews. Moreover, the peace agreement of al-Ĥudaybiyah was signed in the sixth year of the Islamic calendar. Earlier sūrahs included verses that clearly permitted such treaties, although they also permitted the termination of such treaties in case of surmised or actual treachery. So if it is the very principle of having agreements that is condemned here, how was it possible that such treaties were permitted and concluded?

这种论点站不住脚，只要我们理解伊斯兰的运作方式。我们在本章和前一章《战利品》的导论中已讨论过这一点。这些条约是针对当时的现实情况、以切合当时的手段处理的。而最终的裁定是：多神教徒不应与真主及其使者立有任何条约。这些条约是在暂行的裁定之下订立的。否则，致力于建立伊斯兰的这场运动，其终极目标便是让地球上不再有任何偶像崇拜，一切顺服都只归于真主独一。伊斯兰从第一天起就宣明了这一终极目标，从未欺骗任何人。在某个特定时期，形势使其有必要与那些愿意和平的人缔结和约，以便集中力量应对那些企图压制其使命的敌对势力。伊斯兰并未忘记其终极目标，也没有忽视这样一个事实：多神教徒自己也把这些协议视为暂时的。他们必然会对穆斯林群体发动新的侵略。当他们知道伊斯兰的目标时，他们不会让穆斯林安宁；当他们完成了新一轮对抗的准备，他们也不会与穆斯林群体长久地保持和平。真主在一开始就对信士们说：“他们将继续与你们作战，直到他们能够的话，使你们背弃自己的信仰。”（2：217）这种态度在任何时候都会持续存在。这节经文描述的是一种持久的状况，而非仅在某些情况下适用的状况。

Such an argument does not stand when we understand the nature of the Islamic method of operation, which we discussed in the introductions to this sūrah and the preceding one, The Spoils of War. These treaties dealt with existing situations with adequate means. The final ruling, however, is that the idolaters should not have any treaty with God and His Messenger. These treaties were made under provisional rulings. Otherwise, the ultimate goal of the movement which aims to establish Islam is that there should not be any idolatry on the face of the earth. All submission must be to God alone. Islam has declared this ultimate goal from the very first day, deceiving no one. The prevailing circumstances in a certain period made it necessary to conclude a peace agreement with those who wanted peace so that it could deal with those hostile forces trying to suppress its message. Islam does not lose sight of its ultimate goal. It does not overlook the fact that the idolaters themselves looked at those agreements as only temporary. They were bound to launch new aggressions against the Muslim community. They would not leave the Muslims alone when they were aware of the aim of Islam. They would not remain at peace with the Muslim community for long when they had completed their preparations for a new confrontation. God said to the believers right at the beginning: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (2: 217) This continues to be their attitude at all times. The verse describes a permanent situation, not one that applies in certain circumstances.

“大多数人都是悖逆者。他们用真主的启示换取微不足道的代价，并阻止他人走上祂的正道。他们所做的，实在恶劣。”（第8-9节） 他们之所以有这种背信弃义的态度，有一个根本原因：他们是悖逆者，严重偏离了真主的引导。他们用真主的启示换取了微不足道的代价，即转瞬即逝的享乐和暂时的安逸。他们担心接受伊斯兰会使他们失去部分或全部这些利益，或者可能需要付出一些经济上的代价。因此，他们不仅拒绝接受伊斯兰，还试图阻止他人走上这条道路。这正是他们用真主的讯息换取微不足道代价这一交易所导致的结果。于是，他们背离真主的道路，并阻止他人遵循它。正如真主自己所说："他们所做的，实在恶劣。"（第9节）

“Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.” (Verses 8-9) There is a basic reason for their treacherous attitude: that they are transgressors who have deviated widely from God’s guidance. They have bartered away God’s revelations for a paltry price in the shape of fleeting pleasures and temporary comforts. They fear that adopting Islam will deny them some or all of these interests or that it may involve some financial cost. Hence they do not merely refuse to accept Islam, but they also try to debar others from its path. This is, then, the result of the deal they made when they exchanged God’s message for a paltry price. Hence, they turn away from God’s path and debar others from following it. What they do is evil indeed, as God Himself states: “Evil indeed is what they do.” (Verse 9)

他们心中怀有的怨恨，并非针对你个人，他们的恶行也不是针对你个人或某一特定群体。他们的怨恨针对的是每一位信士，他们的恶行也必将始终针对每一位穆斯林。这是一种针对信仰本身的敌意，或者说，是针对信仰的二元性（即信仰的对立面）的敌意。

The grudge they harbour is not directed against you personally, nor are their evil actions levelled at you as individuals or a particular group. Their grudge is against every believer, and their evil deeds shall always be levelled against every Muslim. It is an animosity directed at the very Duality of faith, or indeed against faith itself.

这一直是信仰之敌在历史各个时期的常态。

This has always been the case with the enemies of faith, in all periods of history.

法老威胁要用酷刑、报复和悲惨的毁灭来对付巫师时，巫师们这样说：“你之所以要报复我们，只因我们信了我们主的种种迹象，在它们呈现给我们的时候。”（7：126）先知也奉真主的命令，对反对他的先前启示的信徒说了同样的话：

Thus said the sorcerers to Pharaoh when he threatened them with torture, vengeance and a woeful doom: “You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us.” (7: 126) The same was said by the Prophet, on God’s instructions, to the people of earlier revelations who opposed him:

“你说：‘有经之人啊！你们责难我们，不就是因为我们信仰独一的真主吗？’”（5：59）关于古时焚烧信士及其妇孺的“壕沟之人”，真主说：“他们对那些信士的报复，只因为他们信仰万能的、可赞颂的真主。”（85：8）

“Say: ‘People of earlier revelations! Do you find fault with us for any reason other than we believe in God alone?’” (5: 59) In reference to the People of the Pit who in former times burned the believers with their women and children, God says: “They took vengeance on them for no reason other than that they believed in God, the Almighty, the Praised One.” (85: 8)

现在有必要提出这样一个问题：这些论述适用于历史的哪些阶段，适用于哪些群体？它们又涉及怎样的历史与社会层面？

It is now pertinent to ask: to what stages of history and to what communities do these statements apply? What sort of historical and social dimensions apply to them?

这些经文的效力仅限于启示时期的阿拉伯，还是也延伸到其他时代和地方？这些经文反映的是当时阿拉伯地区穆斯林与偶像崇拜阵营之间的一种局势。毫无疑问，经文所规定的裁决针对的是那种局势；它们提到的偶像崇拜者，正是那个特定时期的阿拉伯人。这一切都是事实；但这些裁决的适用范围有多广，又适用于哪些情形？要回答这些问题，我们需要回顾历史上偶像崇拜者对信士所采取的各种态度。

Are they valid only in the case of Arabia at the time of revelation? Or do they extend to other times and places? These verses reflect a situation that prevailed at the time in Arabia between the Muslims and the camp of idolatry. There is no doubt that the rulings they outline deal with that situation; the idolaters they mention are those in Arabia at that particular time. All this is true; but how far are they applicable and in which situations? In order to answer these questions, we need to review the attitudes idolaters have adopted towards the believers throughout history.

至于阿拉伯时期，先知在世时所发生的事件已足以给我们一个明确的答案。仅就我们对本章的注释而言，就已有足够的信息来描述多神教徒对这一宗教及其信徒的态度：从它在麦加的早期，直到这些经文降示之时。诚然，后来持续时间更长得多的冲突，是伊斯兰教与犹太教徒和基督教徒之间的冲突，而非伊斯兰教与偶像崇拜之间的冲突。尽管如此，多神教徒对穆斯林始终采取着这些经文所描述的同样态度：“如果他们战胜你们，他们既不顾及与你们订立的盟约，也不顾及对你们的亲属之义，你们怎能指望他们呢？他们以口舌取悦你们，而他们的心却顽固地怀着敌意。他们大多是悖逆者。他们以少许的代价出卖真主的迹象，阻止人们遵循祂的正道。他们所做的，实在恶劣。”

As for the Arabian stage, the events that took place during the lifetime of the Prophet are sufficient to give us a clear answer. In our commentary on this sūrah alone we have enough information to describe the attitude of the idolaters towards this religion and its followers ever since its early days in Makkah up to the time of the revelation of these verses. It is true that the later and much longer-lasting conflict was between Islam on the one hand and the Jews and Christians on the other, rather than between Islam and idolatry. Nevertheless, the idolaters have always adopted the same attitude towards Muslims as described in these verses: “How [else could it be] when, should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you? They try to please you with what they say, while at heart they remain adamantly hostile. Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.

他们既不尊重对任何信士的盟约，也不尊重对任何信士的情谊承诺。那些人确实是侵犯者。」（第8-10节）至于先前启示的信众，即犹太教徒和基督教徒，以及他们对穆斯林的态度，将在本卷第二章中详细讨论。我们现在需要思考的是，多神崇拜者与穆斯林之间的历史。

They respect neither agreement nor obligation of honour with regard to any believer. Those indeed are the aggressors.” (Verses 8-10) As for the people of earlier revelations, i.e. the Jews and Christians, and their attitude towards the Muslims, this will be discussed at length in Chapter 2 of this volume. We need to reflect now on the history of the idolaters with the Muslims.

这就是当年多神教徒压倒穆斯林时的历史事实。他们既不遵守任何条约的条款，也不顾及任何荣誉上的义务。这里应当提出的问题是：这是否只是古代历史中的一段孤立事件，仅仅是那个特定时期鞑靼人的典型行径？

Such were the facts of history when the idolaters overpowered the Muslims. They respected no provision of any treaty, nor any obligation of honour. The question to be asked here is whether this was an isolated episode of ancient history, typical only of the Tartars at that particular period of time?

答案无疑是否定的。在近代历史中，我们也能找到同样骇人听闻的暴行。印度多神教徒在印巴分治时所做的事，绝不比古代鞑靼人的所作所为less可憎或可怖。 Correcting one slip: "less" should be the Chinese word, so the accurate rendering is: 答案无疑是否定的。在近代历史中，我们也能找到同样骇人听闻的暴行。印度多神教徒在印巴分治时所做的事，绝不比古代鞑靼人的所作所为更不可憎或更加可怖。

The answer is certainly a negative one. In modern history we find examples of similarly ghastly atrocities. What the Indian idolaters did at the time of the partition of India is by no means less hideous or appalling than what the Tartars of old did.

八百万穆斯林决定迁往巴基斯坦，因为他们在印度的穆斯林遭受了残暴的袭击，生命受到威胁。其中只有三百万人成功抵达了巴基斯坦边境。

Eight million Muslims decided to migrate to Pakistan when they were in fear of their lives as a result of the barbaric attacks launched against those Muslims who decided to stay in India. Only three million of them managed to reach the Pakistani borders.

其余五百万人在途中被杀害。他们遭到了组织严密的印度教民兵袭击。这些民兵为印度政府所熟知，实际上还受印度政府内部一些高层官员的操控。那些穆斯林像羊一样被屠杀。许多人的尸体被遗弃在路边，其残损的程度不亚于古代鞑靼人在巴格达所做的暴行。

The other five million were killed on the way. They were attacked by well organized Hindu militia. These were well known to the Indian government, and indeed were controlled by some highly placed officials in the Indian government itself. Those five million Muslims were slaughtered like sheep. Their bodies were left along the roads after many of them were disfigured in a way which was no less horrendous than what the Tartars of old did in Baghdad.

那次最可怕的单一事件，涉及一列火车，车上载有来自印度各地、不少于五万名穆斯林雇员，他们正前往巴基斯坦。分治协议订立时曾约定，任何想迁往巴基斯坦的政府官员都可以获准前往。

The most horrible single incident was that involving the train which carried no less than 50,000 Muslim employees from different parts of India on their way to Pakistan. It was agreed at the time when the partition agreement was made that any government official who wanted to migrate to Pakistan would be allowed to do so.

火车载着成千上万的员工。它必须穿过靠近边境的哈伊伯山口的一条隧道，但当火车驶出隧道时，车上已没有一个活人。车上所载的，只有所有乘客被撕成碎片的尸体。事情的经过是：那些印度教武装分子在隧道内拦下火车，杀害了车上所有乘客。直到这场最为骇人的大屠杀结束，火车才被允许继续前行。上帝所言必定属实：“如果他们战胜你们，他们既不会遵守与你们所订的盟约，也不会顾及对你们的道义责任。”（第8节）此类大屠杀至今仍以各种方式不断发生。

The train carried all those thousands of employees. It had to travel through a tunnel at the Khaybar Pass close to the borders, but when the train came out of the tunnel, it carried no living soul. Its cargo was nothing other than the dead bodies of all its passengers, having been torn to pieces. What happened was that those same Hindu militia stopped the train inside the tunnel and killed all its passengers. The train was allowed to proceed only when this most ghastly massacre was over. God certainly tells the truth as He says: “Should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you?” (Verse 8) Such massacres continue to be committed in a variety of ways.

你们不与那些背弃盟誓、企图驱逐使者、并且先行攻击你们的人作战吗？你们还畏惧他们吗？如果你们是信士，那么你们应当畏惧的只有真主。你们应当与他们作战，真主将借你们的手惩罚他们，使他们蒙受羞辱，并使你们战胜他们，使信士们的心得到安慰，并消除他们心中的愤怒。真主愿意的人，真主将饶恕他（悔罪归主的人）。真主是全知的，是至睿的。难道你们以为，真主还不会知道你们中间那些为真主之道而奋斗、并且除真主、使者和信士之外不与任何人结为亲密之友的人，就任由你们自处吗？真主完全知道你们的所作所为。（第9章第13-16节）

Will you not fight against people who have broken their solemn pledges and set out to drive out the Messenger, and who were the first to attack you? Do you fear them? It is God alone whom you should fear, if you are true believers. Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts. God will turn in His mercy to whom He wills. God is All-knowing and Wise. Do you think that you will be left alone, unless God takes cognizance of those of you who strive hard for His cause and establish close association with none other than God, His Messenger and the believers? God is well aware of what you do. (Verses 13-16)

这些经文紧接在人们对真主和祂的使者给予多神教徒盟约这一原则本身提出质疑之后。在同一段经文中，多神教徒被给予两种选择：或者接受以唯独归顺真主为基础的信仰，或者与穆斯林公开开战；但寻求穆斯林庇护的人除外。这样的人会得到庇护，并被让其聆听真主的启示，然后才被护送到他的安全之地。之所以对这一原则本身提出质疑，是因为多神教徒一旦占上风，便绝不会尊重对任何信士的任何盟约或荣誉义务。

These verses come immediately after questions have been raised over the very principle of a treaty or a covenant being granted to the idolaters by God and His Messenger. In the same verses the idolaters were given the choice either to accept the faith based on submission to God alone or open warfare, except for the person who may seek refuge with the Muslims. Such a person is given shelter and made to listen to God’s revelations before he is given safe conduct to his place of security. The reason for questioning the principle itself is that the idolaters will never respect any agreement or obligation of honour with regard to any believer when they prevail over the Muslims.

这些经文的降示，是为了解答穆斯林社会各个层面所产生的疑虑，以及部分信士对于采取如此断然的行动、即废止既有盟约，心存的犹豫。它也回应了部分信士心中的期望：阿拉伯半岛上残存的多神教徒终将醒悟，承认伊斯兰讯息的真理，无需通过战争即可接受它，而战争则意味着生命与财产的种种风险。

These verses are given here to answer any doubts felt within the Muslim community, at all levels, and the reluctance of some of the believers to take such drastic action by terminating existing treaties. It also responds to the desire felt on the part of some believers that the remaining idolaters in Arabia would eventually come round to recognize the truth of the Islamic message and accept it without the need to fight them, with all that a war involves of risk to life and property.

《古兰经》针对所有这些情绪和恐惧作出回应，提醒穆斯林想起他们自己对多神教徒对待与信士所订立条约的态度的亲身经历。它提醒他们，多神教徒曾试图在先知迁往麦地那定居之前将真主的使者驱逐出麦加。它还提醒他们，当多神教徒最初攻击麦地那的穆斯林时，是多神教徒先挑起了侵略。

The Qur’ān answers all these feelings and fears by reminding the Muslims of their own experiences of the idolaters’ attitude to their treaties with the believers. It reminds them of the time when the idolaters tried to expel God’s Messenger from Makkah before he left to settle in Madinah. It also reminds them that it was the idolaters who were the aggressors when they first attacked the Muslims in Madinah.

那些早期穆斯林在被提醒这些事件时，情绪变得更加强烈：多神教徒如何策划刺杀先知ﷺ，他们又如何屡次违背与穆斯林的盟约，每当有机会时便发动背信弃义的袭击，出其不意地攻击他们。

The feelings of those early Muslims were heightened when they were reminded of those events: how the idolaters plotted to assassinate the Prophet, and how they repeatedly violated their agreements with the Muslims and launched a treacherous attack against them, taking them by surprise whenever a chance presented itself.

他们还记得，那些多神教徒以专横的傲慢，率先对他们发动攻击。他们的情绪因此高涨，于是受到鼓励去与多神教徒作战，并获得了战胜他们的许诺："你们去与他们作战吧，真主将借你们的手惩罚他们，使他们蒙受羞辱；他将使你们战胜他们，并使信士们的心得到慰藉，消除他们心中的愤怒。"（第14-15节）

They also remembered how the idolaters, in their despotic insolence, were the first to attack them. With their feelings so heightened, they are encouraged to fight the idolaters and are promised victory over them: “Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts.” (Verses 14-15)

当你们与他们作战时，真主会使你们成为执行祂旨意的工具，祂将借你们的手降下对他们的惩罚，使他们在曾经傲慢地炫耀自身力量之后遭受挫败与羞辱。

When you fight them, God will make you the means of the execution of His will, and He will bring about their punishment by your hands, causing them to be defeated and humiliated after they have arrogantly been demonstrating their power.

凭借祂所赐予你们的胜利，真主将使那些曾遭受多神教徒压迫和迫害的信士欢欣。这种欢欣将源于真理的彻底胜利，以及虚妄及其拥护者的失败。

With the victory He will grant you, God will make the believers who had been at the receiving end of the idolaters’ repression and persecution happy. This happiness will come about as a result of the complete victory of the truth and the defeat of falsehood and its advocates.

但这还不是全部。对于某些人，还有更多的好消息和更大的回报。

But this is not all. There is more good news and more reward for certain people:

“真主将以祂的慈惠眷顾祂所意欲的人。”（第15节）当穆斯林取得胜利时，一些以物为神的人可能会敞开心扉接受真理。他们或许能认识到，这场胜利是借着一种远超人类一切力量的权能而取得的。他们可能会体会到信仰给信徒的观念和行为带来的改变，并感觉到信仰使其信众成为更好的人。这一切都是实实在在发生的。因此，信士们因其为圣战和反抗不信而奋斗，都将获得回报；因其使不信者看到信仰的真理，他们也将得到报酬。随着信士们取得胜利之后，那些加入其行列的人，将使伊斯兰教的力量更加壮大。“真主是全知的，是至睿的。”（第15节）祂在事件发生之前就知道其结果，并以祂的智慧洞悉即将发生的行动与举措所带来的后果和影响。

“God will turn in His mercy to whom He wills.” (Verse 15) When the Muslims achieve victory some of the idolaters may open their hearts to the truth. They may be able to recognize that this victory was achieved with the help of a power that is totally superior to all that human beings can muster. They may appreciate the effects faith brings about in the outlook and behaviour of the believers and feel that faith makes its followers better people. All this takes place in reality. Hence the believers receive the reward for their jihād and struggle against disbelief, and they are rewarded for enabling unbelievers to see the truth of faith. Islam will gain in strength as a result of those who join its ranks after the victory of the believers: “God is All-knowing and Wise.” (Verse 15) He knows the outcome of events before they even take place, and in His wisdom, He is aware of the results and effects of forthcoming actions and moves.

不应当由多神教徒去修建和看守真主的清真寺，他们自己承认自己是不信道的。他们的善功将归于无效，他们将永居火狱。只有信仰真主和末日、坚持拜功、完纳天课、只畏惧真主的人，才可以修建和看守真主的清真寺。这些人或许是遵行正道的人。难道你们把供给朝觐者饮水和看守禁寺，看作与信仰真主和末日、并为真主而奋斗的人一样吗？他们在真主看来是不相等的。真主不引导不义的民众。

It is not for the idolaters to visit or tend God’s houses of worship; for they are selfconfessed unbelievers. Vain shall be their actions and they shall abide in the fire. God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God. It is those who are likely to be rightly guided. Do you, perchance, consider that the provision of drinking water to pilgrims and tending the Sacred Mosque are equal to believing in God and the Last Day and striving for God’s cause? These are not equal in God’s sight. God does not provide guidance for people who are wrongdoers.

信道、迁徙，并以财产和生命为主的事业而奋斗的人，在真主面前地位更高。他们才是成功者。

Those who believe, and leave their homes and strive hard for God’s cause with their property and their lives stand higher in rank with God. It is they who shall triumph.

他们的主向他们报以喜讯，告知将赐予他们恩典与悦纳，以及永居其中的乐园。真主的赏赐确实极其丰厚。（第17-22节）

Their Lord gives them the happy news of bestowing on them His grace, and acceptance, and of the gardens of eternal bliss where they shall reside for ever. God’s reward is great indeed. (Verses 17-22)

凭借本章开头所作的宣告与断绝,即对与多神教徒所订立之盟约的废止,对于拒绝与多神崇拜者作战的人,便再无任何借口。此外,人们或许曾对禁止多神教徒进入禁寺(麦加的圣寺)有所犹豫,而在蒙昧时代他们originally曾享有这一权利。本章质疑多神教徒探访圣寺的主张,因为这是专属于信士的权利,他们履行职责,唯独崇拜真主。多神教徒曾来访问圣寺、并为朝觐者提供饮水,这一事实并未改变任何情况。这些经文是针对那些仍困惑、或许尚未完全理解这一伊斯兰基本原则的穆斯林而降示的。

With the declaration and disavowal made at the beginning of the sūrah concerning the termination of the treaties with the unbelievers, there can be no excuse for anyone who refuses to fight the idolaters. Moreover, there might have been some hesitation to forbid them entry to the Sacred Mosque in Makkah, which they used to enjoy in pre-Islamic days. The sūrah questions the claims of the idolaters to visit the Sacred Mosque, for that is an exclusive right of the believers who attend to their duties of worshipping God alone. That the idolaters used to visit the Mosque and provide drinking water to the pilgrims did not alter the situation in any way. These verses address those troubled Muslims who might not as yet have fully understood this basic Islamic principle.

“多神教徒不配去探访或管理真主的清真寺，因为他们自己承认是不信道者。”（第17节）让这种事情发生是完全错误的，因为这违背事物的本性。真主的清真寺只属于祂一位，其中只应赞颂祂的名字。除了祂的名字之外，不应再祈求其他任何名字。那么，既然那些以物配主的人自己承认是不信道者，又怎能容许他们管理这些清真寺呢？“他们的工作必然徒劳。”（第17节）他们所做的一切都毫无价值，包括他们对天房——那座神圣不可侵犯的清真寺的管理。这是因为他们的任何行为都不是建立在真主独一的根本原则之上。由于他们公开而明确地拒绝信仰的真理，“他们必将永居火狱。”（第17节）

“信士们啊！如果你们的父亲和兄弟宁愿不信而不愿信仰，你们就不要把他们当作盟友。”（第23节）如果信仰的纽带不在人们心中取代血缘与亲属关系，那么一切血缘和亲属的联系都会断绝。当信仰的忠诚不复存在时，基于亲情的忠诚也随之失去效力。第一重纽带是人与真主之间的纽带，它把全人类联合在一起。当这一纽带断裂时，任何关系、联系和纽带都不再存在。“你们中把他们当作盟友的人，确是不义的人。”（第23节）这里所说的“不义的人”指的是多神教徒，因为当父亲、家族和社群宁愿不信而不愿信仰时，仍然与他们保持忠诚和结盟的关系，就是一种信众不可容许的以物配主。

“Believers, do not take your fathers and brothers for allies if they choose unbelief in preference to faith.” (Verse 23) All ties of blood and family relations are severed if the tie of belief does not take its place in people’s hearts. Family loyalty is nullified when loyalty based on faith is nonexistent. The first bond is that which exists between man and God. It is the bond which unites all humanity. When this is severed, no relationships, ties or bonds may exist. “Those of you who take them for allies are indeed wrongdoers.” (Verse 23) The term `wrongdoers’ here means the idolaters, because to maintain ties of loyalty and alliance with family and community when they prefer unbelief to faith is a form of idolatry which believers may not entertain.

这一章并不只是陈述这一原则，它还接着列举了各种类型的人际联系、志向和世俗享受，把它们归为一类，放在信仰及其要求的天平上加以比较。因此，第一类包括父亲、儿女、兄弟、配偶和宗族（即血缘与家族的联系），财产和生意（即

The sūrah does not merely state the principle. It goes on to list all types of ties, ambitions and pleasures, grouping them all together and putting them in the scale against faith and its requirements. Thus we have in the first group fathers, children, brothers, spouses and clan (i.e. ties of blood and family), property and business (i.e.

……以及对金钱的天然渴望），还有舒适的房屋和住所（即富足生活的享受）。与这一切相对的，是对真主和祂的使者的爱，以及为真主的事业而奋斗。须知此处的“奋斗”意味着巨大的艰辛与牺牲。它可能意味着忍受迫害、参加战斗，甚至献出生命。而且，这一切奋斗都必须摒除任何想要被人知晓、或公开获得赞赏与认可的念头。一旦这种奋斗以此类认可为目的，它便不会从真主那里获得任何报酬。

the natural desire to have money), and comfortable houses and dwellings (i.e. the pleasures of affluence). Against all this is placed love of God and His Messenger and striving for God’s cause. It is important to realize that striving here implies a great deal of hardship and sacrifice. It may mean suffering oppression, going to war and sacrificing one’s life altogether. Moreover, all this striving must be purged of any desire to be known or to be publicly appreciated or recognized. Once this striving aims at such recognition, it earns no reward from God.

“你说：‘如果你们的父亲、你们的儿子、你们的兄弟、你们的配偶、你们的宗族，以及你们所获得的财产，你们担心其衰落的生意，和你们所喜爱的住宅，在你们看来比真主、他的使者以及为主道而奋斗更可爱，那么你们就等待真主的命令降临吧。’”（第24节）这里所要求的确实艰难，也确实极为重要。但这正是真主的要求。否则，“那么你们就等待真主的命令降临吧”（第24节）。唯一的另一种结局，就是与作恶者同样的下场：“真主不引导犯罪的人”（第24节）。这一要求不仅仅强加于个人。整个穆斯林乡社，乃至穆斯林国家，同样被要求做出这样的选择。没有任何考虑或纽带可以优先于信仰以及为真主之道而奋斗。

“Say: ‘If your fathers, your sons, your brothers, your spouses, your clan, and the property you have acquired, and the business in which you fear a decline, and the dwellings in which you take pleasure, are dearer to you than God and His Messenger and the struggle in His cause, then wait until God shall make manifest His will.’” (Verse 24) What is required here is certainly hard, and it is certainly of great importance. But thus are God’s requirements. Otherwise, “wait until God shall make manifest His will.’’ (Verse 24) The only alternative is to have the same fate as those who perpetrate evil: “God does not provide guidance to the evildoers.” (Verse 24) This requirement is not obligatory merely on individuals. The whole Muslim community, and indeed the Muslim state, are also required to make the same choice. There is no consideration or bond which may have priority over those of faith and the struggle for God’s cause.

该章接着简要提醒穆斯林，回顾第一代穆斯林所经历的一些事件。穆斯林被提醒想起许多次战役，那时他们力量薄弱、装备简陋，但真主赐予了他们胜利。

The sūrah follows this with a quick reminder of some of the events that the first Muslim generation experienced. The Muslims are reminded of the many battles when they were weak and poorly equipped but where God granted them victory.

他们还会想起胡奈因战役：当时他们人数占优，却仍然战败；之后真主赐予他们援助。那一天，攻克麦加的军队中有两千名当地人加入，他们获得了先知的赦免。那一天，穆斯林们曾有短短几秒钟，忘记了依靠真主，而沉醉于自己的力量与庞大的人数。那一天的事件给穆斯林们上了一课：全心投入真主的事业，并加强与真主的联系，才是取得胜利的最佳装备。这些装备永远不会让他们失望，而财富、朋友，甚至最亲近的亲属，却可能会让他们失望。

They are also reminded of the Battle of Ĥunayn when they were defeated despite their numerical strength, but then God granted them His support. On that day, the army which achieved the conquest of Makkah was joined by 2,000 of its people who were pardoned by the Prophet. On that day, there was a time when, for a few seconds, the Muslims overlooked their reliance on God to admire their strength and large following. The events of that day taught the Muslims the lesson that complete dedication to God’s cause and strengthening their ties with Him are the best equipment for victory. These will never fail them, while wealth, friends and even closest relatives may do so.

真主在许多战场上都给予了你们支持，在侯奈因战役中也是如此。当时你们因人数众多而自满，可这并没有给你们带来任何益处。

God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing.

尽管大地如此广阔，你们却觉得它十分狭窄，于是转身败退。之后，真主从天上降下安宁，赐给他的使者和信士，又降下你们看不见的军队，惩罚了那些不信道的人。这就是不信道者的报应。之后，真主将随意垂怜他所意欲的人，真主是至赦的，是至慈的。（第25-27节）

For all its vastness, the earth seemed too narrow for you, and you turned back in flight. God then bestowed from on high an air of inner peace on His Messenger and on the believers, and He sent down forces whom you could not see, and punished those who disbelieved. Such is the reward for the unbelievers. God will then turn in His mercy to whom He wills, for God is Much forgiving, Merciful. (Verses 25-27)

他们在许多战役中取得的胜利仍清晰地留在记忆中，只需简短提及，便能让这些事迹完整地重现眼前。侯奈尼战役发生在征服麦加之后不久，即伊斯兰历法的第八年。

The victories they achieved in many battles were still fresh in their memories, requiring only a brief reference to bring them back in all clarity. The Battle of Ĥunayn took place shortly after the conquest of Makkah, in the eighth year of the Islamic calendar.

当先知在攻克麦加后处理完各项事务，麦加人皈依伊斯兰并蒙先知宽恕时，有人报告说，哈瓦津部落在麦立克·本·奥夫·纳德里的率领下正在集结兵力，准备与他作战。塞给夫部落全体以及朱沙姆部落和萨阿德·本·巴克尔部落也加入了他们。与他们结盟的还有希拉勒部落的一些人马、阿姆尔·本·阿米尔部落和奥夫·本·阿米尔部落。

When the Prophet settled matters after Makkah had fallen to him, and its people accepted Islam and were pardoned by the Prophet, he was informed that the tribe of Hawāzin were mobilizing forces to fight him, under the leadership of Mālik ibn `Awf al-Nađrī. They were joined by the whole Thaqīf tribe as well as the tribes of Jusham and Sa ‘d ibn Bakr. Also allied with them were some forces of the clans of Hilāl, `Amr ibn `Āmir and `Awf ibn `Āmir.

那便是那场战役，穆斯林第一次拥有一支一万二千人的军队。他们看到自己的人数，便心生自信。他们却忽视了胜利最根本的原因。于是，真主起初让他们遭遇失败，以使他们铭记于心。随后，真主借那一小群始终与先知ﷺ同在、并以所能鼓起的全部勇气保卫他的人，赐予他们胜利。这章经文描绘了战斗中的一些场景，以唤起那些身处战场之人的感受：“当你们因人数众多而自傲时，那对你们毫无益处。大地虽然广阔，对你们却显得狭窄，于是你们转身逃跑。”（第25节）

Such was the battle in which the Muslims had for the first time an army which was 12,000 strong. They felt confident when they looked at their numbers. They overlooked the most essential cause of victory. So God allowed defeat to befall them at first so that they might remember. He then granted them victory at the hands of the small group which remained steadfast with the Prophet and defended him with all the bravery they could muster. The sūrah portrays some scenes of the battle in order to recall the feelings experienced by those who were on the battlefield: “When you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight.” (Verse 25)

这段文字描述了一支庞大军队因过度自信而遭受精神上的挫败，使穆斯林感到沉重的负担，仿佛广阔的大地也变得狭窄；随之而来的是肉体上的失败，那支庞大的军队开始撤退。但接下来发生了什么？

This describes how the excessive confidence felt by a large force led to spiritual defeat causing the Muslims to feel such a heavy burden that made the vast earth seem too narrow. This then led to a physical defeat and those large forces were on the retreat. But what happened next?

“然后，真主从天上降下安宁，赐给祂的使者和信士们。”（第26节）这种“安宁”似乎就像一件外衣，人们穿上它，以平复自己的情绪，获得安定。“并降下你们看不见的军队。”（第26节）我们不知道这些军队的本质，也不知道他们究竟是谁。除真主自己之外，没有人知道祂会派遣什么样的军队。“并惩罚了不信者。这是对不信者的报应。”（第26节）他们的一些士兵被杀，另一些人被俘，以及他们全军的溃败，都是他们在今世所受的惩罚的一部分，这是对他们否认真主、拒绝信仰的应得报应。

“God then bestowed from on high an air of inner peace on His Messenger and on the believers.” (Verse 26) This `inner peace’ seems as if it were a garment which people wore to pacify their feelings and give them tranquillity. ‘And He sent down forces whom you could not see.” (Verse 26) We do not know the nature of these forces and whom they really were. No one other than God Himself knows what forces He may bring in. “And He punished those who disbelieved. Such is the reward for the unbelievers.” (Verse 26) The killing of some of their soldiers and taking others captive, and the defeat that befell them all were part of the punishment they received in this life, which is only a fitting reward for their denial of God and rejection of the faith.

然而,悔改之门始终敞开,迎接每一位愿意改正自己的人。"此后,真主将随己意接纳其中的人悔罪;真主是至赦的,是至慈的。"(第27节)

However, the door to repentance is always open to receive those who wish to mend their ways. “God will then turn in His mercy to whom He wills, for God is Much forgiving, Merciful.” (Verse 27)

该章提到侯奈因战役，旨在说明背弃真主、依靠真主之外的任何力量所招致的后果。然而，这场战役的经过也凸显了每一种信仰真正应当依靠的力量。人数的多寡并不重要。力量在于那些全心奉献于自己的信仰、坚定不移、不可动摇的核心群体。有时，人数众多反而可能导致失败，因为有些人加入其中，却并不真正了解自己所奉行的信仰的真理。在艰难时刻，勇气会离他们而去，这可能在信士的队伍中引起混乱。此外，人数众多还可能使人产生自满的情绪，以致人们忽视了加强与其主之间联系的必要。信仰的胜利，历来都是依靠那些坚定信士的核心群体的努力而实现的，他们愿意为自己的信仰牺牲一切。