《忏悔》（Al-Tawbah）序言

《忏悔》（Al-Tawbah）序言 - 《古兰经》的荫庇之下 | Quran Course

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《忏悔》（Al-Tawbah）序言

Al-Tawbah (The Repentance) Prologue

by Sayyid Qutb23 min readViewed 163 times

这一章启示于麦地那,是《古兰经》最后的启示之一,甚至可能就是最后一篇启示。因此,其中包含了关于穆斯林社群与其他人群之间关系的最终裁定。它还阐明了穆斯林社群自身的分类,确立了其价值观,并完整地描述和概括了其中各类群体的地位。2

Revealed in Madinah, this sūrah is one of the last, if not actually the last1 Qur’ānic revelation. Hence, it contains final rulings on relations between the Muslim community and other people. It also includes the classification of the Muslim community itself, establishing its values together with a full description and outline of the status of each of its groups or classes.2

因此，此章在阐明伊斯兰行动方法的性质及其各个步骤与阶段方面具有特别的重要性。然而，我们需要依据前面各章中所给出的暂行律例，来重新审视它的终极裁定。这样的审视将表明，这一行动方法既是灵活的，又是坚定的，二者同时并存。然而，若缺少这种整体性的阅读，律例、图景与判断就会变得极为混乱。每当那些阐述暂行律例的经文被当作终极律例，而给出终极律例的经文却被解读为与暂行律例相符时，就会出现这种情况，尤其是在圣战（jihād）以及穆斯林社群与其他群体之间的关系方面。我们祈求真主使我们能够澄清事实，在本序言以及对此章及其各段的讨论中，呈现一幅完整而清晰的图景。通过客观地研读此章经文，并参照那些叙述此章各部分降示的直接背景以及先知在世期间各种事件的记载，我们可以得出结论：此章作为一个整体，是在先知迁居麦地那后的第九年降示的。

As such, the sūrah has a particular importance in clarifying the nature of the Islamic method of action, its different steps and stages. However, we need to review its final rulings in the light of the provisional ones given in earlier sūrahs. Such a review will show this method of action to be at one and the same time both flexible and firm. Yet without such a holistic reading, rules, pictures and judgements become very confused. This is what happens whenever verses that outline provisional rulings are taken to be final, while the verses giving final rulings are read in such a way as to match provisional ones, particularly in relation to jihād and the relations between the Muslim community and other groups. We pray to God to enable us to set the record straight and present a full and clear picture, both in this Prologue and in the discussion of the sūrah and its passages. From an objective study of the text of the sūrah in the light of the reports giving the immediate circumstances leading to the revelation of its different parts, as well as the various events during the Prophet’s lifetime, we can conclude that the sūrah as a whole was revealed in the ninth year of the Prophet’s settlement in Madinah.

伊斯兰运动在麦加一诞生便遭遇了困难。贾希利叶（蒙昧时代），在此处以古莱氏人为代表，很快便察觉到了来自这一宣告的危险："除真主外别无应当崇拜的主，穆罕默德是真主的使者。"它意识到，这一新的讯息是对一切并非源自真主之权威的公然革命。这是对一切暴政的反抗，是寻求真主庇佑的呼声。贾希利叶也察觉到，由真主的使者ﷺ引领的这一新讯息，开始形成一个有机的新群体，唯独并完全地效忠于真主和祂的使者ﷺ。因此，它反抗古莱氏的领导地位，也反抗贾希利叶之下既有的局面。

The Islamic movement in Makkah encountered difficulties right from the time when it was born. Jāhiliyyah, represented in this instance by the Quraysh, soon sensed the danger it was facing from the message declaring that `there is no deity other than God, and Muĥammad is God’s Messenger.’ It realized that this new message was an outright revolution against all authority not derived from God’s own. It was a rebellion against all tyranny, seeking God’s protection. Jāhiliyyah also sensed that the new message, led by God’s Messenger, began to form a new organic grouping pledging sole and complete allegiance to God and His Messenger. Thus, it rebelled against the leadership of the Quraysh and the situation prevailing under jāhiliyyah.

一旦古莱氏人察觉到这一危险,便立即对这一新的讯息、这一群体及其领导者发动了坚决的攻击。他们在这次攻击中动用了一切力量,既要施加身体上的伤害,也要通过阴谋和险恶的图谋制造纷争。

No sooner did the Quraysh sense this danger than it launched a determined attack on the new message, grouping and its leadership. It utilized in this attack all its power to inflict physical harm and to sow discord through intrigue and wicked designs.

事实上,这个jāhiliyyah社会竭尽一切手段来保护自己,以抵御它感到足以威胁其自身存在的危险。每当一场运动开始在一个以某些人对另一些人行使主宰权为常态的社会中倡导神的主宰地位时,情况总是如此。每当这种倡导由一个拥有自身领导层的有组织运动来进行时,它都必将与jāhiliyyah社会直接对立,因为两者无法同时容纳于同一个社会之中。3

In fact this jāhiliyyah society sought every means to defend itself against a danger it felt to threaten its very existence. This is the normal state of affairs whenever a movement begins to advocate God’s Lordship in a community where Lordship is exercised by some people over others. Whenever such advocacy is undertaken by an organized movement that has its own leadership, it will be in direct confrontation with jāhiliyyah society, as the two cannot be accommodated within the same community.3

在这一阶段，新伊斯兰群体中的每一个人都在各方面遭受压迫与迫害，以至于许多人被杀害。当时，只有那些将自己和生命奉献给真主、并且愿意忍受迫害、饥饿乃至惨烈死亡的人，才会加入这个新群体，宣告自己相信除真主之外别无应受崇拜的神，并且穆罕默德是真主的使者ﷺ。

At this stage, every individual in the new Islamic grouping was subjected to oppression and persecution in every way, to the extent that many were killed. At the time, only a person who had dedicated himself and his life to God, and who was willing to endure persecution, hunger and even a ghastly death would join the new group, declaring his belief that there is no deity other than God and that Muĥammad is God’s Messenger.

通过这种方式，伊斯兰教奠定了坚实的基础，其信徒都是阿拉伯社会中意志最为坚定的人。那些无法忍受苦难的人，则屈服于压力而重新回到不信之中。但这样的人为数极少，因为问题从一开始就十分清楚。只有那些有地位、有见识的人，才愿意迈出决定性的一步，加入伊斯兰教，尽管这一举动伴随着极大的危险。

In this way a solid foundation was established for Islam, comprising the most determined individuals in Arabian society. Others who could not endure the hardship succumbed to the pressure and reverted to unbelief. But there were very few of these because the issues were clear at the outset. It was only people of distinction that were willing to take the decisive step and join Islam, despite the great danger that such a move involved.

这就是真主挑选出这些稀有之人，使他们成为其使命的早期支持者，并构成麦加伊斯兰根基的方式，即穆哈吉尔（Muhājirīn，迁士）；随后，他们又与早期的安萨尔（Anşār，辅士）结合，在麦地那形成了伊斯兰的核心群体。尽管安萨尔所承受的压力和迫害不如穆哈吉尔那样沉重，但他们在阿格巴向先知宣誓时所立的誓约表明，他们同样能够胜任伊斯兰所要求的使命。据伊本·凯西尔（Ibn Kathīr）记载，在宣誓的那一夜，阿卜杜拉·本·拉瓦哈（`Abdullāh ibn Rawāĥah）对先知说：“你为你的主和你自己提出你想要的条件吧。”他说：“至于我的主，我的条件是你们只崇拜祂，不以任何物与祂并列。至于我自己，我的条件是你们要保护我，如同保护你们自己和你们的财产一样。”他们问：“我们将得到什么回报？”他说：“乐园。”他们说：“这是一笔有利可图的交易。”

This is how God chose those rare elements to be the early supporters of His message and to form the solid foundation of Islam in Makkah, i.e. the Muhājirīn, then to join the early Anşār to form its core group in Madinah. Although the Anşār were not subjected to the same pressures and persecution as the Muhājirīn, the pledge they gave to the Prophet at `Aqabah indicated that they were equal to the task required by Islam. On that night when the pledge was given, as Ibn Kathīr reports, `Abdullāh ibn Rawāĥah said to the Prophet: ‘Stipulate whatever you wish for your Lord and yourself.’ He said: As for my Lord, my condition is that you worship Him alone, associating no partners with Him. And as for myself, my condition is that you protect me as you would protect yourselves and your property.’ They asked: `What will be our reward in return?’ He said: `Paradise.’ They said: `It is a profitable deal.

“我们绝不回头，我们自己也不会反悔。”那些与安拉的使者立下此约、不求任何报酬、只求乐园，并宣誓绝不回头——无论是他们自己，还是先知——的人，都清楚自己所选择的并非易事。事实上，他们确信古莱氏人会坚决地与他们作战，并得到阿拉伯各部族的支持。他们明白，自己将再也无法与根植于整个阿拉伯半岛、包括麦地那周边地区的蒙昧状态（jāhiliyyah）和平共处。

We accept no going back and we will not go back on it ourselves.’ Those who made this deal with God’s Messenger, seeking no reward other than Paradise, and declaring that they would accept no going back, either by themselves or the Prophet, were aware that it was no easy option they were undertaking. In fact, they were certain that the Quraysh would fight them determinedly, supported by all the other Arabs. They realized that they would never again be able to live in peace with jāhiliyyah which had its roots deep in the whole of Arabia, including the areas adjoining Madinah.

圣门弟子贾比尔·本·阿卜杜拉传述说：在麦加的十年间，真主的使者ﷺ在'Ukāz、al-Majannah等地的部落营地中，以及在朝觐季节，持续去接触人们。他会问：“谁能给我庇护和支持，直到我传达完主的讯息？作为回报，他将进入天堂。”没有人向他伸出支持之手。的确，有人正准备从也门或他的穆达尔部族出发，他的族人和亲属就会警告他：“当心，别被那个古莱氏人诱惑了。”他去到他们中间，他们却用手指着先知ﷺ。情况一直如此，直到真主从Yathrib派我们来到他身边，我们聚集到他那里，信仰了他。我们中的一个人会去找他，表示接受他的讯息。先知ﷺ会教他《古兰经》，那人回到自己的族人中，他们也随之效仿，皈依伊斯兰教。的确，安莎尔的每一个分支中，都有一些宣布信仰的穆斯林。

Jābir ibn `Abdullāh, a Companion of the Prophet, reports: For ten years in Makkah, God’s Messenger continued to approach people in their encampments at `Ukāz, al-Majannah and in the pilgrimage season. He would ask: ‘Who will give me shelter and support until I have delivered my Lord’s message, and he will be in Paradise in return?’ No one would extend to him a hand of support. Indeed, a man would be about to set out from the Yemen, or from his tribe of Muđar, and his people and relatives would warn him, ‘Beware lest the Qurayshi man tempt you.’ He would go among them and they would point to the Prophet with their hand. This continued to be the case until God sent us to him from Yathrib, when we gathered to him and believed in him. A man from among us would go to him and declare his acceptance of his message. The Prophet would teach him the Qur’ān, and the man would come back to his people and they would follow his suit and embrace Islam. Indeed, every quarter of the Anşār had a number of Muslims who declared their faith.

于是我们都商议后说:"我们要让先知(ﷺ)在各处奔走、四处躲避、心怀恐惧,要到什么时候呢?"在朝觐季节,我们中有七十人出发去见他。我们约定在"Aqabah"与他会面。我们分散前往,或两人一组前往,直到全部聚集在那里。我们问他:"真主的使者啊!我们应向您宣誓什么?"他说:"你们向我宣誓,无论顺境还是逆境都顺从服从;无论贫困还是富足都为真主的事业施舍;倡导善行、禁止恶行;为真主的事业挺身而出,不畏惧任何人的责难;当我来到你们那里时,要支持我、保护我,就像保护你们自己、你们的妻子和儿女一样。你们的回报是天堂。"我们站起来向他宣誓,但其中最年轻的一位As`ad ibn Zurārah说:"慢着,雅斯里布的人们。我们千里迢迢来见他,是因为我们确知他必定是真主的使者。然而,把他从他的族人那里带走,就等于与所有阿拉伯人为敌,可能会导致你们中最优秀的人被杀,你们也将遭到刀剑的攻击。如果你们能忍耐承受这一切,那就带走他,并从真主那里寻求你们的报酬。反之,如果你们害怕会动摇退缩,那就现在停下来,说明你们的理由。这在真主看来或许对你们更好。"他们说:"退后吧,As`ad。以真主起誓,我们绝不会背弃我们的誓言,也绝不允许任何人把它从我们身上夺走。"于是我们站起来向他宣誓。他提出了他的条件,并应许我们将以天堂作为回报。6

Then we all conferred and said: ‘Until when are we going to leave the Prophet approaching different people, being chased around and in fear?’ A group of 70 people from among us went out to meet him in the pilgrimage season.4 We agreed to meet him at `Aqabah. We went there individually or two men at a time, until we all gathered there. We asked him: ‘Messenger of God! What pledge do we give you?’ He said: ‘You pledge to me to obey and comply in situations of ease and hardship, and to donate for God’s cause in times of poverty and plenty, and to enjoin what is right and forbid what is evil, and to stand up for God’s cause fearing no blame from anyone, and to support me and protect me when I come to you as you protect yourselves, your wives and children. Your reward will be Paradise.’ We stood up to give him our pledges, but As`ad ibn Zurārah, who was one of the youngest among them,5 said: ‘Cool it, people of Yathrib. We have not travelled all this distance to meet him without knowing that he is certainly God’s Messenger. However, to take him from his people will be an act of confrontation with all the Arabs, which could mean that the best among you may be killed and that swords will be put into you. If you accept to take all that patiently, you take him and seek your reward from God. On the other hand, if you fear that you may slacken, leave off now, and explain your reasons. This may be better for you in God’s sight.’ They said: ‘Step aside, As`ad. By God, we will not turn away from our pledge, and we will not let anyone take it away from us.’ We stood up and gave him our pledges. He stipulated his conditions, and promised us that we will be rewarded with Paradise.6

因此,安索尔(Anṣār)对于他们立下的誓约一旦许下后可能带来的后果,是完全清楚的。他们也知道,为此付出的努力,在今世并没有任何回报的承诺。他们甚至没有得到战胜敌人的承诺。他们所得到的唯一回报,只是进入天堂。然而,他们仍然热切地愿意立下誓约。因此,他们与早期的迁士(Muhājirīn)一道,确实为此做好了必要的准备,使他们能够成为麦地那第一个伊斯兰社会的坚实基础。

The Anşār, then, were fully aware of the likely consequences of their pledge once they had given it. They were also aware that they were not promised anything in this world in return for their efforts. They were not even promised victory over their enemies. The only reward they were promised was admittance into heaven. Yet they were still keen to offer their pledges. Hence, they were definitely with the early Muhājirīn in taking the necessary preparations so that they would constitute the solid foundation of the first Islamic society in Madinah.

然而,尽管伊斯兰教已经传播开来,麦地那社会并未保持这种纯洁的程度。许多人,尤其是那些身居要位的人,觉得自己必须采取与族人相似的立场,以保住自己的地位。当白德尔战役爆发时,这些人中的领袖人物阿卜杜拉·本·贾尔·本·赛鲁勒(Abdullāh ibn Ubayy ibn Salūl)认为伊斯兰教已经扎下了稳固的根基,不易被动摇,于是便假装成为穆斯林。许多人为了与族人保持同步而接受伊斯兰教,或许也是难以避免的。他们并非伪信者,但他们并没有完全理解伊斯兰教,也没有按照它来塑造自己。这意味着麦地那的社群对新信仰的投入程度各不相同。

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

在此阶段，独特的伊斯兰教育方法在先知ﷺ的监督下开始发挥作用，以塑造这些新的成分。其目标是使穆斯林群体在信仰、道德和行为层面达到协调一致。

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

当我们按照大致的启示先后顺序阅读麦地那时期启示的各章时，可以看到一种持续的努力，旨在吸纳并重塑穆斯林群体中的新成分，尤其是因为新加入者始终不断出现。这种努力是在古莱什人的顽强反对以及他们争取其他阿拉伯部落站在自己一边的企图之下进行的，也是在犹太人的险恶图谋以及他们集结敌对势力对抗新信仰及其传播者的努力之下进行的。

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates.

因此，努力使新来者与精英处于同一水平，是必要的，因为只有这样，他们才能坚定地持续下去。

Hence, the effort to bring newcomers to the same level as the elite, for this was needed if they were to continue with determination.

然而,弱点仍不断显现,尤其是在困难的时候。

Nonetheless, weaknesses continued to surface, particularly in times of difficulty.

当时出现了伪善、懈怠、不愿付出身体或钱财的牺牲，以及普遍躲避危险的迹象。穆斯林与其非穆斯林亲属之间的关系也出现了混乱的迹象。不同章节中的古兰经文清楚地说明了这些现象，以及《古兰经》处理这些问题的方法。下面给出这些经文的例子：

There were indications of hypocrisy, reluctance, unwillingness to make physical or financial sacrifices, and a general turning away from danger. There were also signs of confusion concerning the relationship between a Muslim and his non-Muslim relatives. Qur’ānic texts in different sūrahs provide a clear idea of these phenomena and the method the Qur’ān employed to deal with them. Examples of these texts are given below:

正如你的主使你从家中为了真理而出来，尽管信士中有一些人不愿意。他们在真理已经明白之后，还与你争论真理，仿佛被驱赶着走向必死之地，眼睁睁地看着一般。真主应许你们，两支军队之一将归你们所有。你们愿意的是那支没有力量的军队归你们，而真主的意志却是借着他的话语确立真理，并消灭不信道者。

Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes. God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers.

这样,祂必定使真理确立,使虚妄显露,纵然恶人憎恶。(8:5-8) {祂是降示你经典的主,经中有明确的节文,那些是经典的根本;另有一些是隐喻的经文。心存偏邪者便追随经中的隐喻之文,意图制造纷乱,并随意解释其义。除真主外,无人知道其究竟之义。而那些在知识中根基坚实的人说:"我们信仰它,它全都出自我们的主。"唯有有悟性的人才会领悟。"我们的主啊,在你已引导我们之后,求你不要使我们的心偏离正道,并从你那里赐予我们慈恩。你确是至大的赐予者。我们的主啊,你必定将人类聚集,在那毫无疑问的日子里接受审判。"}

Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers. (8: 5-8) He it is who has sent down to you the Book, containing verses which are clear and precise — and these are the essence of the Book — and others are allegorical. Those whose hearts have swerved from the truth pursue that part of it which is allegorical, seeking to create dissension and trying to give it an arbitrary meaning. None save God knows its final meaning. Those who are firmly grounded in knowledge say: ‘We believe in it; it is all from our Lord.’ But only those who are endowed with insight take heed. ‘Our Lord, let not our hearts swerve from the truth after You have guided us; and bestow on us mercy from Yourself. You are indeed the great giver. Our Lord, You will indeed gather mankind together to witness the Day of which there is no doubt.

“诚然，真主绝不违背他的应许。”（3：7-9）

Surely, God never fails to keep His promise.’ (3: 7-9)

你难道没有注意到伪信者是怎样对他们那些来自先前启示之民的不信道的同伴说的吗？他们说：“如果你们被驱逐，我们一定与你们同去，我们永远不会听从任何人来反对你们；如果你们遭到攻击，我们一定会援助你们。”{但真主作证，他们确是说谎的人。}如果那些人被驱逐，他们不会与他们同去；如果那些人遭到攻击，他们不会援助他们；即使他们援助，也一定会转身逃跑，最终也得不到任何援助。你们在他们心中所引起的恐惧，比真主更甚。这是因为他们是不理解真理的人。（59:

Are you not aware of how the hypocrites speak to their unbeliever brethren from among the people of earlier revelations: ‘If you are driven away, we shall most certainly go forth with you, and shall never pay heed to anyone against you; and if war is waged against you we shall most certainly come to your succour.’ But God bears witness that they are most flagrantly lying. Indeed, if those are driven away, they will not go forth with them; and if war is waged against them, they will not come to their succour; and even if they succour them, they will most certainly turn their back in flight, and in the end will themselves find no succour. You strike more fear in their hearts than God. This, because they are people who fail to grasp the truth. (59:

11-13)

信士们啊！你们应当记住真主赐予你们的恩惠：当时敌军向你们袭来，我便派遣一股狂风和你们看不见的军队攻击他们。真主是洞察你们所作所为的。他们从你们的上方和下方向你们袭来；当你们的眼睛昏花，心涌到喉头，你们对真主怀有种种猜疑的时候，情形正是如此。那时信士们受到了考验，遭到了严重的震动。伪信者和心存疾病的人说：“真主和他的使者给我们的许诺，不过是欺骗。”他们中有一群人说：“雅斯里布的居民啊！你们在这里不能抵挡敌人，所以回去吧！”他们中有一伙人向先知请求准许离去，说：“我们的房屋暴露在外，毫无防卫！”其实，它们并没有暴露，他们只是想逃跑而已。如果敌人从四面八方攻入他们的城镇，并要求他们叛教，他们也会毫不迟疑地照做。(33：9-14)

Believers! Remember the blessings which God bestowed on you when [enemy] hosts came down upon you, whereupon We let loose against them a stormwind and hosts that you could not see. Yet God saw all that you did. They came upon you from above you and from below you, and when your eyes became dim and your hearts came up to your throats, and when most conflicting thoughts about God passed through your minds. It was there and then that the believers were tried, and severely shaken. The hypocrites and those whose hearts are diseased said, ‘God and His Messenger have promised us nothing but delusions.’ A group of them said, ‘People of Yathrib! You cannot withstand the enemy here. Therefore, go back.’ A party among them asked leave of the Prophet, saying, ‘Our houses are exposed!’ The fact is that they were not really exposed. They simply wanted nothing but to flee. Now if their town had been stormed, and they had been asked to commit apostasy, they would have done so without much delay... (33: 9-14)

信士们啊！你们应当保持戒备，然后或分队出征，或全体出征。你们中间确有迟延不前的人；如果你们遭遇灾难，他就说：“真主恩赐我，使我没有与他们同去。”但如果你们从真主那里获得恩惠，他必定说，仿佛你们与他之间从未有过友爱一般：“唉，但愿我与他们同去，那我必定获得巨大的胜利。”（4：71-73）

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, ‘God has bestowed His favours upon me in that I was not present with them!’ But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — ‘Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.’ (4: 71-73)

你们难道没有看到那些曾被告知“要克制你们的手（不要作战），谨守拜功，完纳天课”的人吗？当作战的命令降临到他们身上时，他们中有一部分人畏惧世人，如同畏惧真主一样，甚至更加畏惧，并且说：“我们的主啊！你为什么命令我们作战呢？你若能使我们再延缓一段时间，那该多好！”你说：“今世的享受是短暂的，而对于敬畏者来说，后世才是更好的。你们一丝一毫都不会受到亏枉。无论你们在哪里，死亡都会追上你们，即使你们处在坚固高耸的堡垒之中。”他们若遇到一件好事，就说：“这是真主所赐的。”他们若遇到一件坏事，就说：“这是你造成的。”你说：“一切都是真主所赐的。”这些人怎么几乎一句话也听不懂呢？

Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight? If only You had granted us a delay for a little while!’ Say, ‘Brief is the enjoyment of this world, whereas the life to come is the best for all who are God-fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’ Yet, when a good thing happens to them, some [people] say, ‘This is from God,’ whereas when evil befalls them, they say, ‘This is from you!’ Say, All is from God’ What is amiss with these people that they are in no wise near to grasping the truth of what they are told? (4: 77-78)

今世的生活不过是游戏和娱乐。你们若信道而敬畏主，他就会给你们报酬，也不会向你们索取你们的财产。如果他向你们索取，并且逼迫你们，你们就会吝啬，他也会暴露你们的怨恨。看哪，你们被召去为主道施舍，但你们中间却有人吝啬！吝啬的人只是吝啬于自己。主是自足的，而你们是需要他的。如果你们背弃他，他就会使别的民族代替你们，他们将不会像你们这样。（47：36-38）

The life of this world is but a play and a passing delight. But if you believe and are God-fearing, He will grant you your deserts, and will not demand of you to sacrifice your property. If He were to demand it of you, and urge you, you would niggardly cling to it, and so He would bring out your moral failings. Now, you are called upon to spend freely in God’s cause; but there are among you those who turn out to be niggardly! He who acts niggardly [in God’s cause] is but niggardly towards his own self. For God is indeed self-sufficient, whereas you stand in need of Him. And if you turn away from Him, He will cause other people to take your place, and they will not be the likes of you. (47: 36-38)

你们难道没有注意到那些与神所诅咒之人结盟的人吗？他们既不属于你们，也不属于那些人。他们明知故犯地发假誓。神为他们预备了严厉的刑罚。他们所做的事情实在恶劣。他们以誓言作为掩护，从而阻止人们走上神的道路。因此，等待他们的是可耻的刑罚。他们的财产和子女，在神面前丝毫无济于事。他们注定要进入火狱，永居其中。在神使他们全部复活的那一天，他们会在神面前发誓，就像现在在你们面前发誓一样，以为自己站得稳当。他们确实是说谎的人。撒旦已经控制了他们，使他们忘记了对神的记念。这些人就是撒旦的党羽。诚然，撒旦的党羽必定是真正的失败者。那些与神和祂的使者作对的人，必定会落得最卑贱的下场。

Are you not aware of those who would be friends with people whom God has condemned? They are neither of you nor of those others. They knowingly swear to a falsehood. God has readied for them severe suffering. Evil indeed is what they are wont to do. They have made their oaths a cover, and thus they turn others away from God’s path. Hence, shameful suffering awaits them. Neither their worldly possessions nor their offspring will be of the least avail to them against God. It is they who are destined for the fire, therein to abide. On the Day when God will raise them all from the dead, they will swear before Him as they now swear before you, thinking that they are on firm ground. They are indeed the liars. Satan has gained mastery over them, and has caused them to remain oblivious of the remembrance of God. Such as these are Satan’s partisans. Most certainly, the partisans of Satan will truly be the losers. Those who contend against God and His Messenger shall find themselves among the most abject.

真主已经注定：“我必定胜利，我和我的使者。”真主确实是至强的，万能的。你不会发现这样的人：他们信仰真主和末日，却又喜爱那些与真主及其使者作对的人，即使那些人是他们的父亲、儿子、兄弟或亲族。这些人，是真主在他们心中注入了信仰，并以来自祂自己的启示坚固了他们，祂将使他们入于下有河流流淌的乐园，永居其中。真主喜悦他们，他们也喜悦真主。他们是真主的党徒。诚然，真主的党徒，才是成功者。

God has ordained: ‘I shall most certainly prevail, I and My messengers.’ God is indeed Powerful, Almighty. You cannot find people who believe in God and the Last Day and [at the same time] love anyone who contends against God and His Messenger, even though they be their fathers, sons, brothers or their kindred. It is they [the believers] in whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself and whom He will admit into gardens through which running waters flow, therein to abide. Well- pleased is God with them, and they with Him. They are God’s partisans. Most certainly, God’s partisans shall be the ones who are successful.

(58: 14-22)

信士们啊!你们不要把犹太教徒和基督教徒当作盟友,他们互为盟友。你们中谁与他们结盟,谁就确实是他们中的一员。真主不引导不义的人。你却看到心中有病的人急忙去讨好他们,说:“我们恐怕会遭遇灾祸。”或许真主会带来胜利,或带来他所意欲的其他事情,那时,他们会为自己暗藏于心中的念头而后悔。信士们将会说:“这些人就是那些曾指着真主以最庄严的誓言发誓说自己与你们同在的人吗?”他们的一切善功都将徒劳无益,他们必将成为亏折的人。(5:51-53)

Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers. Yet you see those who are sick at heart rush to their defence, saying, ‘We fear lest a change of fortune should befall us.’ God may well bring about victory [for believers] or some other event of His own making, and those [waverers] will terribly regret the thought they had secretly harboured within themselves. The believers will say: Are these the self-same people who swore by God their most solemn oaths that they were with you?’ All their works are in vain and they will lose all. (5: 51-53)

信士们啊！不要把你们的敌人、也是我的敌人，当作你们的盟友，对他们表示友爱，而他们并不信奉已降临你们的真理。他们因你们信仰你们的主真主，就驱逐了使者和你们自己！如果你们为了追求我的喜悦而出走，为了在我的道路上奋斗，那就不要暗中对他们怀有友情。我完全知道你们隐藏的和公开的一切。你们中如果有人这样做，那他已经迷失了正道。假如他们能够战胜你们，他们就会成为你们的敌人，并会用恶意伸出他们的手和舌头攻击你们；他们所希望的，就是你们不信道。

Believers, do not take My enemies, who are your enemies as well, for your allies, showing them affection even though they do not believe in the truth that has come to you. They have driven the Messenger and yourselves away, only because you believe in God, your Lord! If you have gone forth from your homes to strive in My cause, and out of a longing for My goodly acceptance, [do not] incline towards them in secret affection. I am fully aware of all that you may conceal and all that you do openly. Any of you who does this has already strayed from the right path. If they could but overcome you, they would remain your foes, and would stretch forth their hands and tongues against you with evil intent; for they desire that you should be unbelievers.

你们的亲属和子女在复活日都不能给你们带来任何益处，那日他将在你们之间作出裁决。真主洞察你们所做的一切。你们在易卜拉欣及其追随者身上确实有一个好榜样，当时他们对自己的族人说："我们与你们以及你们舍真主而崇拜的一切毫无关系。我们否认你们所信奉的一切；在我们与你们之间，已经产生了敌意和仇恨，直到你们信仰独一的真主为止。"唯有易卜拉欣对父亲所说的话是例外："我将为你向真主求饶，但我无力为你从真主那里获得任何东西。" "我们的主啊！我们信赖你，我们向你归依，你是最终的归宿。"（60：1-4）

Neither your kinsfolk nor your own children will be of any benefit to you on Resurrection Day when He will decide between you. God sees all that you do. Indeed, you have had a good example in Abraham and those who followed him, when they said to their people: ‘We are quit of you and of all that you worship instead of God. We deny whatever you believe; and between us and you there has arisen enmity and hatred, to last until such a time as you come to believe in the One God.’ The only exception was Abraham’s saying to his father, I shall pray for God’s forgiveness for you, although I do not have it in my power to obtain anything from God on your behalf. Our Lord! In You have we placed our trust, and to You do we return. To You is all journey’s end.’ (60: 1-4)

这十段引文，各取自不同的章节，已足以让我们大致了解穆斯林社会在不断有新成分涌入时，自然而然、不可避免会出现的弱点。因为这些新成分要经过一段时间和努力，才能真正与社会坚实的根基融为一体。

These ten quotations, each drawn from a different sūrah are sufficient to give us a fair idea of the weaknesses that might naturally and inevitably appear in the Muslim community as a result of the constant influx of new elements. For it takes time and effort before they are fully integrated with the solid base of the community.

然而,麦地那穆斯林社群的结构总体上依然稳固,因为它基本依赖于其坚实的根基,即由穆哈吉尔（迁士）和安萨尔（辅士）中的精英所组成的根基。正是这一根基赋予了穆斯林社群坚强的体魄,使其能够抵御一切削弱因素,并克服那些尚未融入社群的新来者可能带来的种种危害。

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

随着时间推移,这些新的成分逐渐融入坚实的核心之中,弱者、伪信者以及缺乏作为一切关系与联结之基础的思想清晰度的人,其数量日渐减少。在攻克麦加之前不久,麦地那的穆斯林社群已接近完全融合,呈现出伊斯兰教育所追求建立的社会模式的最接近形态。

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

毫无疑问，根据不同个人为伊斯兰所采取的各种行动，参与的程度依然存在差别。有些群体以其为真主的事业所付出的奉献、努力和牺牲而与众不同。

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause.

这些例子包括：最早信奉伊斯兰教的muhājirīn（迁士）与anṣār（辅士）、badr（白德尔）之役的参战者、在Ḥudaybiyyah（侯代比亚）与先知订立效忠之誓的人，以及一般而言在征服麦加之前施舍并参战的人。《古兰经》经文与圣训，以及穆斯林社会的实际情况，都证实了这些因践行伊斯兰而产生的区别。

Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam.

“至于最先归信的人，即迁士和辅士，以及善行地追随他们的人，真主喜悦他们，他们也喜悦真主。真主为他们预备了下临诸河的乐园，他们将永居其中。这是伟大的成功。”（9：100）

• “As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph.” (9: 100)

• “或许真主已经俯视了白德尔的人们，并说：‘你们随意去做吧，因为天堂确已是你们应得的报酬。’”（此段出自布哈里所辑录的一段可靠圣训。背景是：哈提卜·本·艾比·巴勒泰阿在一时软弱之中，向古莱什人传递消息，告知先知打算进军麦加。欧麦尔请求先知允许他处死哈提卜，先知便作了上述答复。）

• “It may well be that God has looked at the people of Badr and said: `Do as you like, for heaven is indeed your deserved reward.” (This occurs in an authentic ĥadīth related by al-Bukhārī. It comes as the Prophet’s reply to `Umar when he requested the Prophet’s permission to kill Ĥāţib ibn Abī Balta`ah who, in a moment of weakness, sent word to the Quraysh telling them of the Prophet’s intention to march to Makkah.)

• {真主确已喜悦信士们，那时他们在树下向你宣誓效忠。他知道他们心里所有的，于是降下安宁给他们，并以不久即将到来的胜利和他们将获得的许多战利品作为报酬。真主确是万能的，至睿的。}（48：18-19）

• “Well pleased indeed was God with the believers when they pledged their allegiance to you under that tree. He knew what was in their hearts; and so He bestowed inner peace upon them from on high, and rewarded them with the happy news of a victory soon to come and of many war gains which they would achieve. God is indeed Almighty, Wise.” (48: 18-19)

• "在胜利之前，那些为真主之道而施舍和战斗的人，与其他人不相等。" Note: the original's "God" is rendered as 真主 (the standard Chinese Muslim term for God), which fits the instruction to avoid "Allah" while staying faithful to the meaning.

• “Not equal are those of you who spent and fought in God’s cause before the victory.

他们的地位高于那些在此之后才施舍和参战的人，尽管真主（安拉）已应许两者都将得到至善的回报。真主洞察你们所做的一切。”（57：10） Note: the original says "God", so I translated it as 真主, which is the standard Chinese word for God.

They are of a higher rank than those who would spend and fight after it, although God has promised the ultimate good to both. God is aware of all that you do.” (57: 10)

“住手吧，Khālid！不要攻击我的同伴们。以真主发誓，即使你拥有一座乌侯德山那么多的黄金，并将其全部用于真主的事业，你也比不上我的任何一位同伴的一次出征，甚至不及他们的一次归来。”（这段圣训由伊本·盖伊姆在《Zād al-Ma’ād》中引用。它记载的是先知ﷺ对哈立德·本·瓦利德的回应，当时哈立德与`Abd al-Raĥmān·本·`Awf发生争执——愿真主都喜悦他们两位。哈立德·本·瓦利德毫无疑问被称为Sayf Allāh，即真主之剑，因为他作为穆斯林军队统帅立下了卓著功勋。而`Abd al-Raĥmān则是最早接受伊斯兰的人之一。因此，先知ﷺ的这番话，是在描述穆斯林社群中一个具有特殊地位的群体。）

• “Take it easy, Khālid! Leave my Companions alone. By God, had you had Mount Uĥud in gold and you spent it all for God’s cause, you could not match a single trip of any one among my Companions, nor a return trip.” (This ĥadīth is mentioned by Ibn al-Qayyim in Zād al-Ma’ād. It is the Prophet’s reply to Khālid ibn al-Walīd when he fell out with `Abd al-Raĥmān ibn `Awf — may God be pleased with them both. There is no doubt that Khālid ibn al-Walīd is the man given the title Sayf Allāh, or God’s Sword, for his great achievements as a commander of Muslim armies. `Abd al-Raĥmān, however, was one of the very first people to accept Islam. Hence, the Prophet’s words in describing such a group of special distinction in the Muslim community of Madinah.)

不同信仰强度所形成的这些等级，并未妨碍麦地那社会在征服麦加之前弥合彼此之间的鸿沟。事实上，穆斯林群体内部大多数明显的弱点都得到了补救，其表现也随之消失。因此，整个麦地那社会可以被视为构成了一个坚实的伊斯兰根基。

That there were these different grades on the basis of strength of faith was no barrier to bridging the gap between them in the Madinah society before the conquest of Makkah. In fact, most of the apparent weaknesses within the ranks of the Muslim community were remedied, and their symptoms disappeared. Hence the whole of Madinah society could be considered as forming a solid Islamic basis.

然而,在第八年麦加归顺伊斯兰,随后哈瓦last津(Hawāzin)和塞给夫(Thaqīf)两大部落投降,这两个部落是最后两支大规模抵抗伊斯兰的部落,此后便迎来了大批新的穆斯林涌入。不言而喻,他们在认知水平上各不相同。其中一些人是伪信者,另一些人只是接受了伊斯兰,因为它已成为一股压倒性的力量。还有一些人则需要被争取过来才能接受伊斯兰。不过,大多数人尚未理解伊斯兰的根本原则,他们的灵魂也尚未与伊斯兰的价值观和原则产生交融。

However, when Makkah fell to Islam in year 8, followed by the surrender of the Hawāzin and the Thaqīf tribes, which were the last two large tribes to put up resistance to Islam, this ushered in a great influx of new Muslims. Needless to say, these were of different levels with regard to their outlook. Some among them were hypocrites, while others simply adopted Islam, the new overpowering force. Others still needed to be won over to Islam. Mostly, however, these were people who had not yet understood the fundamentals of Islam and their souls had not yet interacted with its values and principles.

持续的古莱什部落的顽固反对,一直阻碍着伊斯兰教向阿拉伯其他地区的传播。古莱什部落在阿拉伯的一切宗教事务上拥有最终决定权,并对经济、政治和社会事务施加着非常强大的影响。因此,它对新信仰坚决而毫不妥协的反对,使阿拉伯其他地区纷纷远离伊斯兰教,或者至少采取观望态度,直到古莱什与其某个分支之间的争斗产生明确的胜者。当古莱什宣布归顺,随后主要部落哈瓦津和塞给夫也相继归顺,并且麦地那的三个主要犹太部落此前已被制服、海拜尔的犹太人也已被击败之后,人们便成群结队地接受了新信仰。整个阿拉伯在一年之内归顺了伊斯兰教。

The stubborn opposition of the Quraysh continued to act as a barrier preventing the advance of Islam into the rest of Arabia. The Quraysh tribe had the ultimate say in all religious matters in Arabia, and it exercised a very strong influence over economic, political and social matters. Hence its determined and uncompromising opposition to the new faith ensured that the rest of Arabia turned away from it, or at least adopted a wait and see attitude until the fight between the Quraysh and one of its children had produced a clear winner. When the Quraysh declared its submission, followed by the major tribes of Hawāzin and Thaqīf, and when the three main Jewish tribes in Madinah had previously been subdued, and those of Khaybar had been defeated, people embraced the new faith in flocks. The whole of Arabia submitted to Islam within one year.

这种伊斯兰教地理版图的迅速扩张，预示着在badr战役中穆斯林取得决定性胜利后所出现的种种征象，将以更加强烈的规模再度出现。穆斯林共同体在那场战役之后经历了长达七年的教育历程，几乎已经摆脱了这些问题。阿拉伯半岛上伊斯兰教地理范围的迅速扩张本可能带来一些严重的负面影响，但麦地那已整体成为伊斯兰教坚实的根基，这才避免了这些后果。是全能的真主看护着这一新的信仰，并为其指明方向。在badr战役胜利之后，伊斯兰教有了相对可观的扩张，真主预先造就了第一批核心信众，即迁士（Muhājirīn）和辅士（Anşār），使他们成为伊斯兰教最初的坚实根基。真主还使整个麦地那成为坚实的根基，能够承受麦加归信伊斯兰之后那场辉煌胜利所带来的巨大扩张。真主确实知道该调动哪些力量来支持他的使命。

This rapid expansion in the geographical area of Islam heralded the resurgence, on an even more intensive scale, of all the symptoms experienced after the resounding victory the Muslims achieved in the Battle of Badr. The Muslim community had almost managed to rid itself of those, thanks to the seven-year-long education process it had enjoyed after that battle. The rapid geographical expansion of Islam in Arabia could have had some serious negative effects, had it not been for the fact that Madinah had become, in its entirety, the solid base of Islam. It was God Almighty who looked after the new faith and charted its course. He had prepared the first core of believers, the Muhājirīn and the Anşār, to be the first solid base of Islam after the relatively important expansion that followed the victory at Badr. He also made the whole of Madinah the solid base which would withstand the great expansion brought about by the splendid triumph achieved when Makkah was won over to Islam. God certainly knows what forces to mobilize in support of His message.

在本章所提及的侯奈因战役之日，新的危险首次显现。经文说：“真主在许多战场上曾经佑助你们，在侯奈因战役的日子也是如此。那时你们因人数众多而自满，但这并没有对你们有任何帮助。大地虽然广阔，对你们却显得狭窄，于是你们转身逃跑。之后，真主从天上降下宁静之心给他的使者和信士们，又派遣你们看不见的军队，惩罚了那些不信的人。这就是不信道者的报应。”（第25-26节）

The first symptom of the new dangers appeared on the day of the Battle of Ĥunayn, mentioned in this sūrah: “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. 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.” (Verses 25-26)

一个表面上的原因是，战斗开始时的失利，部分在于那2000名曾被先知宽恕、在麦加城被攻克后皈依伊斯兰的人，加入了原本从麦地那出发、前去征服麦加古莱什人的1万人大军。这2000人与从麦地那来的其他人同在军中，造成了穆斯林队伍的失衡。此外，哈瓦津部族又出其不意地袭击了穆斯林，这也是原因之一。这意味着，这支军队并不完全是由在白德尔战役与攻克麦加之间的数年里精心培育起来的、坚实而紧密的根基所组成的。

One of the apparent reasons for the defeat at the beginning of the battle was that 2,000 of those the Prophet had pardoned in Makkah, and who embraced Islam after the fall of that city, had joined the 10,000-strong army which originally travelled from Madinah to subdue the Quraysh in Makkah. The presence of those 2,000 men alongside the others who came from Madinah was a cause of imbalance in the Muslim ranks. There was also the fact that the Hawāzin took the Muslims by surprise. What that meant was that the army did not wholly belong to the solid, wellknit base which had been nurtured over the several years separating the Battle of Badr and the conquest of Makkah.

同样，在塔布克远征期间出现的消极迹象，是这一迅速扩张以及大量信仰程度各异的新穆斯林涌入的自然结果。本章以长篇论述的形式，运用多样的表达方式和治理方法，对这些迹象作了充分的讨论。

Similarly, the negative symptoms that appeared at the time of the Tabūk Expedition were a natural result of this rapid expansion and the great influx of new Muslims with varying standards of faith. These symptoms are discussed fully in this sūrah in a long exposition with varied styles and methods of treatment.

现在我们接着回顾攻克麦加后两年内穆斯林社会的历史事件。先知ﷺ去世时，阿拉伯的大部分地区放弃了伊斯兰教，只有作为伊斯兰坚实根基的麦地那穆斯林社会始终坚定不移。如今我们可以轻易解释这一现象：在攻克麦加之后宣布皈依伊斯兰教的大量民众中，两年的时间不足以让伊斯兰的真理在他们心中扎根。

We now go on to review the historical events in the Muslim community within two years of the fall of Makkah. When the Prophet passed away, most parts of Arabia abandoned Islam. Only the Muslim society in Madinah, the solid base of Islam, remained steadfast. Now we can easily explain this phenomenon. Two years were not sufficient to allow the truth of Islam to settle in the hearts of the great multitude of people who declared their acceptance of Islam after the fall of Makkah.

由于信仰程度各不相同,先知ﷺ的离世在整个阿拉伯半岛引起了震动,使人们陷入迷茫。然而,根基稳固的信徒依然坚定不移。

With different levels of faith, the Prophet’s death sent a shock wave throughout Arabia, leading to uncertainty. The solid base, however, remained firmly committed.

纯洁、坚强而团结，它得以扭转叛教的潮流，使整个阿拉伯半岛重新回归伊斯兰教。

Pure, strong and united, it was able to reverse the tide of apostasy and return all Arabia back to Islam.

这一事实清楚地告诉我们,真主允许对麦加穆斯林的迫害持续多年,是出于明确的目的。真主以其智慧,任由拜偶像的暴君继续迫害,乃至流血,杀害了一些穆斯林,拷打了更多的人。真主知道,这是对伊斯兰第一代穆斯林群体的恰当培养的一部分,为伊斯兰奠定坚实的基础。没有如此长久的考验,人们便不足以坚韧到能够承受巨大的压力。在酷刑、艰辛与杀戮面前,人们被逐出家园,忍饥挨饿、备尝艰辛,而且人数稀少,没有任何人力的支持,正是这样一种坚忍、奉献与坚定的程度,才是新信仰的核心力量在迈出第一步时所需要的。

This fact gives us a clear idea that God allowed the campaign of persecution mounted against the Muslims in Makkah to continue for many years for a definite purpose. In His wisdom, God left the tyrants of idolatry to continue their persecution to the extent of bloodshed, killing some Muslims and torturing many others. God knew that this was part of the proper education of the first Muslim community to form the solid base for Islam. Without such a long trial, people do not grow sufficiently solid to withstand great pressures. It is such a degree of steadfastness, dedication and commitment — in the face of torture, hardship, and killings, with people turned away from their homes, suffering hunger and hardship, yet being small in number and without any human support — that is needed by the hard core of the new faith as it makes its first march.

这批早期muhājirīn的核心力量，随后又与早期的Anṣār汇合，两群人共同构成了麦地那的坚实根基，时间在Badr战役之前。正是他们，在Badr大捷之后大批新来者皈依伊斯兰、出现软弱迹象时，依然保持着坚定的承诺。这些新来者尚未有时间与核心群体融合，也未达到其所具有的坚定程度。

This hard core of the early Muhājirīn was subsequently joined by the early Anşār, and both groups formed the solid base in Madinah, before the Battle of Badr. They were the ones who remained strongly committed when elements of weakness appeared following the influx of newcomers who accepted Islam after the Badr victory, but who had not had time to integrate with the hard core or achieve its level of commitment.

这一稳固的根基本身在人数上不断增长，以至于在攻陷麦加之前，它已经涵盖了整个麦地那社会。同样，正是这一稳固的根基，在麦加征服之后保护了伊斯兰，使其免于若干陷阱；而在先知去世之时，阿拉伯的大部分地区背叛伊斯兰，这一根基再次发挥了保护作用。

The solid base itself grew in numbers so as to include, just before the fall of Makkah, the whole Madinah society. Again, this solid base was the one to protect Islam and spare it several pitfalls after the Makkan victory, and then again at the time of the Prophet’s death, when most parts of Arabia rebelled against Islam.

虽然这一事实解释了穆斯林在麦加所承受的严峻考验，以及穆斯林社会在麦地那直至签署侯代比亚和约之前所面临的巨大危险背后的智慧，但它同时也让我们洞悉伊斯兰讯息在任何时代、任何社会中始终遵循的行动方式。

While this fact explains the wisdom behind allowing the hard trial the Muslims endured in Makkah and the great dangers faced by the Muslim society in Madinah, up to the time of signing the al-Ĥudaybiyah peace treaty, it also gives us an insight into the method of action the Islamic message follows at all times and in all societies.

首先应当致力于建立一批坚定的真信徒核心，他们能经受考验，不会动摇。他们需要在信仰上接受进一步的教育，以便在力量和觉悟上不断成长。在这一核心形成之前，必须格外谨慎，防止过早地进行横向扩张。

All efforts should be directed at first to establish the hard core of true believers, who withstand trials and cannot be shaken. They need further education in their faith so as to grow in strength and awareness. Extreme caution should be exercised in order to guard against horizontal expansion before this hard core comes into being:

坚定不移，见识深远。诚然，浅层的横向扩张会对任何伊斯兰运动的存续构成严重威胁，因为这样一来，它便是在走一条不同于初代伊斯兰社群的道路，采取了另一种行动方法。

solidly committed and having profound insight. Indeed, shallow horizontal expansion represents grave dangers that threaten the very existence of any Islamic movement, because it would then be following a different way from that of the first Islamic community and adopting a different method of action.

然而，正是真主确保祂的讯息沿着正道前行。每当祂欲让一场真正的伊斯兰运动兴起时，便让其早期的倡导者经历漫长的考验。祂使胜利姗姗来迟，使追随者寥寥无几，并让他人对他们持消极态度，直到他们展现出坚韧不拔与坚定的承诺。如此，他们便证明自己有能力组成坚强而有觉悟的核心，可以被托付祂的讯息。随后，祂将为他们指明前行的道路。真主能够成就祂的旨意，但大多数人并不知晓。

Yet it is God who ensures that His message follows the right way. Whenever He wishes to allow a truly Islamic movement to emerge, He exposes its early advocates to a long trial. He lets victory be slow coming, and leaves them few in number, with other people taking a negative attitude towards them, until they show their steadfastness and firm commitment. Thus, they prove that they are able to form the hard, enlightened core who can be trusted with His message. He will then show them their way ahead. God is able to achieve His purpose, but most people do not know this.

现在我们来简要了解这一章的主要议题，尤其是关于穆斯林社群与其他社群之间关系的最终裁定。由于本章所给出的裁定是最后的裁定，它们代表了最终的行动准则。

Now we will have a brief look at the main topics addressed in the sūrah, particularly the final rulings concerning relations between the Muslim community and other communities. Since the rulings given in this sūrah are the final ones, they represent the ultimate line of action.

我们需要在此引用我们在第七卷《第八章》序言中所阐述的伊斯兰行动方法的本质。我们只有在早先的、临时性的裁定之光下，才能理解当前的最终裁定。尽管这在本书中可能有所重复，但提醒这些内容无疑既有益又重要。

We need to quote here what we stated in the Prologue to Sūrah 8 (Volume 7) about the nature of the Islamic method of action. We can only understand the present final rulings in the light of the earlier, provisional ones. Even though this may be repetitive in this book, a reminder of these is certainly both useful and important.

在他那部珍贵的著作《Zād al-Ma’ād》中，伊玛目伊本·盖伊姆收录了一章，标题为《先知ﷺ对待不信者与伪信者的指导之演进：从其使命之始到其生命之终》。下面是该章的高度概括版本：

In his priceless book Zād al-Ma’ād, Imām Ibn al-Qayyim includes a chapter with the title, `The Progress of the Prophet’s Guidance on Dealing with the Unbelievers and the Hypocrites from the Start of His Mission to the End of His Life’. This is given below in a highly summarized form:

真主——愿祂荣耀无限——赐予先知的第一段启示，是祂命令他：“你应当奉你创造者的名义而诵读，祂曾用凝血创造了人。”（96：1-2）这便是他先知身份的开始。对他的指令是在内心诵读，那时祂并没有命令他向任何人传达什么。随后，祂又向他启示：“披衣的人啊！你起来警告吧！”（74：1-2）这意味着，真主通过命他诵读而使他成为先知，又通过“披衣的人啊！你起来警告吧！”（74：1-2）这句话赋予他使命。随后，真主命令他警告最亲近的宗族。此后，他又以同样的警告告诫自己的族人，接着是周边的阿拉伯部落，然后是所有阿拉伯人，最后是全人类。

The first revelation given to the Prophet by his Lord — limitless is He in His glory — was His order to him, “Read in the name of your Lord who created man out of a germ-cell.” (96: 1-2) This was the start of his prophethood. The instruction to him was to read within himself. At that point, He did not order him to convey anything to anyone. He subsequently revealed to him: “You who are enfolded, arise and warn!” (74: 1-2) This means that God made him a prophet by telling him to read, and He gave him his mission by saying, “You who are enfolded, arise and warn!” (74: 1-2) God then ordered him to warn his immediate clan. Subsequently, he gave the same warning to his own people, then to the surrounding Arabian tribes, then to all Arabs, then to mankind generally.

在先知使命开始后的十余年间,穆罕默德ﷺ持续宣扬信仰,没有诉诸战争,也没有征收任何人头税,即吉子亚税。在此期间,他被命令克制自己,忍耐坚持,并宽恕一切反对。之后,真主允许他迁徙[从麦加到麦地那],并准许他参战。随后,真主指示他与那些向他发动战争的人作战,同时与那些不与他作战的人保持和平。

For more than a decade after the start of his prophethood, Muĥammad [peace be upon him] continued to advocate the faith without resorting to fighting or the imposition of any loyalty tax, i.e. jizyah. Throughout this period he was ordered to stay his hand, forbear patiently and overlook all opposition. Later, God gave him permission to migrate [from Makkah to Madinah] and permitted him to fight. He then instructed him to fight those who wage war against him and to maintain peace with those who refrain from fighting him.

在之后的阶段，真主命令他与拜偶像者作战，直到所有的顺服都只归于真主。

At a later stage, God ordered him to fight the idolaters until all submission is made to God alone.

在真主下令先知为主道而奋斗和战斗（即圣战，jihād）之后，不信者与他的关系分为三类：与他保持和平与停战的人、与他作战的战斗者，以及受他庇护的人（即ahl al-dhimmah）。真主命令他信守与他订有和约者的条约，只要他们也恪守自己的承诺。如果他担心对方背信，他可以撕毁条约，但在通知对方和约已经终止之前，他不得与之开战。另一方面，对于违背与他所订条约的人，他则应当与之作战。

After the order was given to the Prophet to strive and fight for God’s cause [i.e. jihād], unbelievers were in three categories with regard to their relations with him: those with whom he was in peace and truce, combatants fighting him, and those under his protection [i.e. ahl al-dhimmah]. God ordered him to honour his treaties with those whom he had a peace treaty, as long as they honoured their commitments. If he feared treachery on their part, he was to revoke the treaty but would not fight them until he had informed them of the termination of their peace treaty. On the other hand, he was to fight those who violated their treaties with him.

当《忏悔》章（第九章）降示时，它阐明了对这三类人的政策。经文命令先知与信奉früher启示宗教的敌人作战，直到他们服从其权威、缴纳人头税（jizyah，即"忠诚税"），或皈依伊斯兰教。同一章中，他还被命令对不信道者和以物配主者竭力奋斗。先知以武力对抗不信道者，以论证和证据对抗伪信者。

When Sūrah 9, Repentance, was revealed, it outlined the policy towards all these three categories. The Prophet is ordered there to fight his enemies from among the people of earlier faiths until they submit to his authority, paying the loyalty tax, jizyah, or embrace Islam. He is also ordered in the same sūrah to strive hard against the unbelievers and the idolaters. He strove against the unbelievers with arms, and against the hypocrites with argument and proof.

在第9章中，真主又向先知下达了一项命令：终止与不信道者订立的一切盟约。这些人被分为三类。第一类是他奉命讨伐的人，因为他们违背了与先知订立的盟约，对自己的承诺不忠。先知与他们作战，并取得了胜利。第二类是与先知订有和约、并且完全履行了和约的人，和约有明确的期限。他们从未支持任何反对先知的人或群体。对于这些人，先知应当遵守和约，直到期限届满。第三类包括与先知没有盟约、也没有过去交战关系的人，以及订有无期限协议的人。先知奉命提前四个月通知这些人，此后再与他们作战。先知遵从了这些命令：与违约者作战，并向没有盟约或盟约没有明确期限的人发出四个月的通知。对于遵守盟约的人，先知则要履行盟约直到期满。这些人在期满之前都皈依了伊斯兰。至于向先知宣誓效忠的人，他们应当缴纳效忠税，即吉兹亚。

A further order to the Prophet in Sūrah 9 was to terminate all treaties with unbelievers, classifying such people into three groups. The first group he was ordered to fight, because these were the ones who violated their treaties with him and who were untrue to their commitments. He fought them and was victorious. The second group consisted of those with whom he had a peace treaty which they had honoured fully, and the treaty was to run for a specific term. They had given no support to any person or group who opposed the Prophet. With these he was to honour the peace treaty until it had run its course. The third group included those with whom the Prophet had no treaty and no previous fighting engagements, as well as those who had an openended agreement. The Prophet was instructed to give these four months’ notice, after which he was to fight them. The Prophet acted on these instructions, fought those who violated their treaties, and gave four-months’ notice to those who had no treaty or had one without a specific term. Those who honoured their treaty were to have it honoured by the Prophet until the end of its term. All these embraced Islam before the end of their term. As for those who pledged loyalty to him, they were to pay the loyalty tax, jizyah.

因此,在《忏悔章》(第九章)降示之后,多神教徒与先知之间的关系分为三类:参战者、受定期条约约束者,以及忠诚者。第二类人不久之后便皈依了伊斯兰教,于是剩下两类人:畏惧他的参战者,以及忠诚者。由此,全人类被分为三个阶层:信奉先知使命的穆斯林;与他和平相处、享有安全的人;以及敌对并畏惧他的人。

Thus, after the revelation of Sūrah 9, the unbelievers were in three different categories with regard to the Prophet’s relations with them: combatants, or bound by a specified-term treaty, or loyal. The second category embraced Islam shortly thereafter, leaving the other two groups: combatants who feared him, and those who were loyal. Thus, all mankind were divided into three classes: Muslims who believed in the Prophet’s message; those at peace with him who enjoyed security; and those who were hostile and feared him.

至于伪信者，他被命令接受他们所表白的，而将对他们的最终裁决交给真主。他要以有根据的论证与他们奋力辩论。他还被命令疏远他们，并对他们态度严厉，以便他能以他们无法反驳的方式传达他的使命。当他们死后，他被禁止为他们祈祷，也被禁止去他们的坟墓探望。他还被告知：即使他为他们祈求宽恕，真主也不会赦免他们。

As for the hypocrites, he was instructed to accept from them what they professed, leaving the final verdict on them to God. He was to strive against them with informed argument. He was further instructed to turn away from them and to be hard so that he would deliver his message to them in a way that they could not refute. He was forbidden to pray for them when they died, or to visit their graves. He was informed that if he were to pray for them to be forgiven, God would not forgive them.

这就是先知ﷺ对待其反对者的policy——无论是不信者还是伪信者——所采取的方针。 Wait, I must not leave English. Corrected: 这就是先知ﷺ对待其反对者的方针，无论对方是不信道者还是伪信者。7

Such was the Prophet’s policy towards his opponents, both unbelievers and hypocrites.7

这份关于圣战（jihād，即为真主之道而奋斗）发展各个阶段的出色概述，揭示了伊斯兰教取向的若干深刻特征，值得深入探讨；但在此我们只能简要提及。

This excellent summary of the different stages of the development of jihād, or striving for God’s cause, reveals a number of profound features of the Islamic approach which merit discussion; but we can only present them here very briefly.

伊斯兰的方法首先体现在它严肃的现实主义上。伊斯兰是一场以适当手段应对人类处境的运动。它所面对的，是一种弥漫于思想与信仰之中的状态，即蒙昧时代（jāhiliyyah）。这种蒙昧催生出各种实际制度，并由政治和物质权威加以支撑。因此，伊斯兰的方法是以有力的手段和恰当的资源来应对这一切。它以论证和证据来纠正观念与信仰；并且以力量去铲除那些阻碍人们接受正确信仰的制度与权威，迫使人们放弃错误的道路，去崇拜除独一真主以外的神明。当面对物质力量时，伊斯兰的方法不会只诉诸口头辩论；它也从不借助强迫和胁迫来把自己的信仰强加于人。这两者对伊斯兰的方法同样陌生，因为它所追求的，是把人从奴役中解放出来，使他们只侍奉真主。

The first of these features is the serious realism of the Islamic approach. Islam is a movement confronting a human situation with appropriate means. What it confronts is a state of ignorance, or jāhiliyyah, which prevails over ideas and beliefs, giving rise to practical systems that are supported by political and material authority. Thus, the Islamic approach is to confront all this with vigorous means and suitable resources. It presents its arguments and proofs to correct concepts and beliefs; and it strives with power to remove the systems and authorities that prevent people from adopting the right beliefs, forcing them to follow their errant ways and worship deities other than God Almighty. The Islamic approach does not resort to the use of verbal argument when confronting material power. Nor does it ever resort to compulsion and coercion in order to force its beliefs on people. Both are equally alien to the Islamic approach as it seeks to liberate people from subjugation so that they may serve God alone.

其次，伊斯兰是一场务实的运动，它循序渐进地从一个阶段发展到下一个阶段，每个阶段都采用切实、有效而得力的手段，同时又为下一个阶段铺平道路。它不会以抽象的理论去应对现实的状况，也不会用老旧的手段去面对不断变化的现实。有些人忽视了伊斯兰方法的这一本质特征，也忽略了其中所包含的不同发展阶段的性质。他们引用《古兰经》中的经文，声称这些经文代表伊斯兰的方法，却不把这些经文与它们所针对的阶段联系起来。这样做时，他们暴露了自己的极度混乱，也使伊斯兰的方法蒙上了一层具有欺骗性的外观。他们把站不住脚的规则和原则强加于《古兰经》的经文，将每一节经文或每一句话都当作确立伊斯兰最终规则的依据。他们自身正是当代世代悲惨而绝望处境的产物——这些人除了伊斯兰的名称外一无所有，在理性和精神上都已败北——却宣称伊斯兰的圣战始终是防御性的。当他们抛弃伊斯兰从地球上消除一切暴政权力的目标，使人们免于侍奉除真主以外的任何人时，他们还以为自己是在为伊斯兰服务。伊斯兰并不强迫人们接受其信仰；相反，它旨在提供一个让人们充分享有信仰自由的环境。它废除那些剥夺人们这种自由的压迫性政治制度，或迫使其屈服，使他们允许本国人民在愿意时完全自由地选择信仰伊斯兰。

Secondly, Islam is a practical movement that progresses from one stage to the next, utilizing for each stage practical, effective and competent means, while at the same time preparing the ground for the next stage. It does not confront practical realities with abstract theories, nor does it use the same old means to face changing realities. Some people ignore this essential feature of the Islamic approach and overlook the nature of the different stages of development it contains. They cite Qur’ānic statements stating that they represent the Islamic approach, without relating these statements to the stages they addressed. When they do so, they betray their utter confusion and give the Islamic approach a deceptive appearance. They assign to Qur’ānic verses insupportable rules and principles, treating each verse or statement as outlining final Islamic rules. Themselves a product of the sorry and desperate state of contemporary generations who have nothing of Islam other than its label, and defeated both rationally and spiritually, they claim that Islamic jihād is always defensive. They imagine that they are doing Islam a service when they cast away its objective of removing all tyrannical powers from the face of the earth, so that people are freed from serving anyone other than God. Islam does not force people to accept its beliefs; rather, it aims to provide an environment where people enjoy full freedom of belief. It abolishes oppressive political systems depriving people of this freedom, or forces them into submission so that they allow their peoples complete freedom to choose to believe in Islam if they so wish.

第三，这种持续的变化与循序渐进的方式和手段，并不会使伊斯兰偏离其确定的原则和明确的目标。从第一天起，当它首先向先知的近亲宗族发出呼吁，接着向古莱什人，然后向阿拉伯人发出呼吁，最终向全人类传达其信息时，其基本主题始终未变，提出的要求也始终相同。它要求人们达到同一个目标：唯独崇拜真主，只向祂一位顺服。这一根本准则没有任何妥协的余地。随后，它依据周密的规划，分阶段、采用恰当的手段，朝着这一单一目标稳步前进。

Thirdly, such continuous movement and progressive ways and means do not divert Islam from its definitive principles and well-defined objectives. Right from the very first day, when it made its initial address to the Prophet’s immediate clan, then to the Quraysh, and then the Arabs and finally putting its message to all mankind, its basic theme remained the same, making the same requirement. It wants people to achieve the same objective of worshipping God alone, submitting themselves to none other than Him. There can be no compromise over this essential rule. It then moves towards this single goal according to a well-thought-out plan, with progressive stages, and fitting means.

最后，我们终于有了一个清晰的法律框架，用以规范穆斯林社群与其他社会之间的关系，这一点从《Zād al-Ma’ād》中引用的精彩摘要便可看出。这一法律框架的核心原则是：唯独顺服真主，是一项普世的讯息，全人类要么接受它，要么与之和平相处。任何政治制度或物质力量都不得对这一讯息设置障碍。每个人都必须保持自由，可以完全自主地选择接受或拒绝它，而不感到任何压力或强迫。

Finally, we have a clear legal framework governing relations between the Muslim community and other societies, as is evident in the excellent summary quoted from Zād al-Ma’ād. This legal framework is based on the main principle that submission to God alone is a universal message which all mankind must either accept or be at peace with. It must not set up any impediment to this message, in the form of a political system or material power. Every individual must remain free to make his or her absolutely free choice to accept or reject it, feeling no pressure or compulsion.

任何阻挠完全顺服真主（上帝）这一信息的人，伊斯兰教都必须加以抵制并与之斗争。

Anyone who puts such impediments in the face of the message of complete submission to God, must be resisted and fought by Islam.

在这篇精彩阐述的启发下,我们可以理解本章末尾所列裁决背后的道理。这些裁决包括:终止与多神教徒的盟约,但那些规定了期限的盟约除外,前提是对方没有违约,也没有与他人联合对抗伊斯兰。那些盟约没有期限、或根本没有盟约、或违反了盟约条款的人,则给予四个月的宽限期,在此期间他们是安全的。宽限期届满后,他们无论在何处被找到,都要被捉拿并杀死,不得在任何地方安然行走。我们也能理解关于与曾拥有天启经典、却偏离真正神圣宗教的人作战的裁决,直到他们屈服并同意缴纳人头税为止。我们还理解了关于对伪信徒及不信道者进行圣战、对他们严厉、不为他们的死者祈祷、也不站在他们的坟前的最终裁决。所有这些裁决都修正了本章降示之前给出的较早的暂行裁决。我们相信,这一修正现已明确。

In the light of this excellent exposition we can understand the reasoning behind the final rulings outlined in this sūrah. These include the termination of treaties with idolaters, except for the ones with treaties specifying a term of expiry, provided that they had not violated their treaties or collaborated with others against Islam. Others who had open-ended treaties, or with no treaties, or who had violated the terms of their treaties are given a period of four months grace, during which they are safe. When this grace period was over, they were to be taken and killed wherever they happened to be found. They could not move in safety. We can also understand the rulings about fighting the people of earlier revelations who had deviated from the true divine religion until they are humbled and agreed to pay the submission tax. We understand the final rulings concerning jihād against the hypocrites, together with the unbelievers, and being harsh to them, unwilling to pray for their dead or stand over their graves. All these rulings amend earlier, provisional ones given before the revelation of the present sūrah. We believe that this amendment is now clear.

我们在这里无法详细讨论这些最终的裁定，甚至也无法详细讨论那些暂行的裁定，或本章中涉及的其他议题。这些内容都将在我们逐段解释《古兰经》经文时予以详细讨论。

We cannot speak here in detail about these final rulings, or even about the provisional ones, or about other topics addressed in this sūrah. All this will come in for detailed discussion as we comment on the Qur’ānic text.

然而，我们需要说明的是，那些临时性的裁决并非已被废止，以至于在穆斯林社群所处的任何情况下都不能再予以实施。事实上，穆斯林社群在不同的环境、地点和时间下所面临的实际情况，可能会通过全力以赴的学术努力和审慎判断，来决定哪一种裁决最适合某一特定的情况、时间和地点。但是，绝不能忘记最终的裁决，即每当社群有能力实施时，都应当回归的那些裁决，正如本章经文降示之时的情形那样。这些裁决后来在伊斯兰征服时期得到了实施，用于对待不信道者以及先前经典的信奉者。

However, we need to clarify that those provisional rulings have not been abrogated in the sense that they can no longer be implemented in any situation the Muslim community finds itself in. The fact is that the practical situation faced by the Muslim community in different circumstances, places and times may determine, through absolute scholarly effort and discretion, which ruling is most suited to a particular situation, time and place. However, sight must not be lost of the final rulings to which the community should revert whenever it is able to implement them, as was the case at the time when this sūrah was revealed. These rulings were subsequently implemented during the Islamic conquests, in the treatment of both unbelievers and the people of earlier revelations.

一些失败主义的人，在当今穆斯林所处的绝望境况，以及东方学家对圣战（jihād）概念的恶毒攻击所带来的重压之下不堪重负。因此，他们试图借助暂时性的裁决来寻找借口，却忽视了伊斯兰取向真正的根本基础。伊斯兰的取向是不断向前，使人类摆脱对他人的奴役，从而只崇拜真主。其目的在于摧毁那些迫使人们服从非真主之统治、并施行非真主所定律法的暴虐势力与政权。

Some defeatist elements are overwhelmed by the pressures resulting from the desperate situation of present-day Muslims, who have nothing of Islam other than its name, and from the wicked attack by the Orientalists on the concept of jihād. Hence they try to find excuses by relying on provisional rulings and ignoring the true basis of the Islamic approach that moves forward to liberate mankind from servitude to other human beings, so that they can worship God alone. Its aim is to destroy tyrannical forces and regimes which force people to submit to a rule different from that of God, and apply a law other than His own.

这些失败主义者引用这样的经文："如果他们倾向于和平，你也应当倾向于和平，并信靠真主。"（8：61）"至于那些不因你们的信仰而与你们作战、也不将你们逐出家园的人，真主并不禁止你们善待他们，公平地对待他们。"（60：

Such defeatists quote verses like: “If they incline to peace, then incline you to it as well, and place your trust in God.” (8: 61) “As for such [of the unbelievers] who do not fight against you on account of your faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity.” (60:

8) “你们应当为主的道而战，攻击你们的人，但你们不可过分。真主必不喜爱过分者。”（2：190）“你说：‘有经典的人们啊！你们当来遵守我们和你们之间公平的约言：我们只崇拜真主，不以任何物与他并列，我们彼此之间不互为主宰，舍真主而外。’如果他们背弃，你们就说：‘你们当作证，我们是归顺的人。’”（3：64）

8) “Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors.” (2: 190) “Say: ‘People of earlier revelations! Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.’ And if they turn away, then say: ‘Bear witness that we have surrendered ourselves to God.’” (3: 64)

他们接着说，伊斯兰教只与那些在伊斯兰之地上、在其境内与穆斯林作战的人作战，或与那些从外部威胁伊斯兰之地的人作战。他们还引用了一个事实：先知ﷺ在胡台比亚与多神教徒签订了和约，而在此之前，他在麦地那与犹太人和多神教徒订有盟约。这种失败主义的逻辑意味着伊斯兰教与人类其他群体毫不相干。只要它自己的领土安全，它就不（或不应）关心他们崇拜什么神明，也不关心是否有一群人被置于另一群人之上。这种观点显示出对伊斯兰教和全能的真主的不敬，而其根源是一种彻底失败的感觉。

They go on to say that Islam, then, does not fight anyone other than those who fight against the people in the land of Islam, within its area, or those who threaten it from outside. They further cite the fact that the Prophet signed the peace treaty with the idolaters at al- Ĥudaybiyah, and prior to that he had a treaty with the Jews and idolaters in Madinah. This defeatist logic means that Islam has nothing to do with the rest of mankind. It does not, or should not, care what deities they worship, or if one group of people are made lords over others, as long as it is safe within its own territory. This smacks of disrespect for Islam and God Almighty, resulting from a feeling of utter defeat.

更糟糕的是,当这些人感到无力改变今日穆斯林的悲惨处境,或无力面对敌视伊斯兰的国际势力时,他们却看不到,自己的软弱正是背离伊斯兰的结果。相反,他们一再试图把自己的软弱和失败归咎于伊斯兰,而伊斯兰是上主为人类确立的尊贵信仰。

What is worse, when these people feel unable to change the miserable conditions of today’s Muslims, or face up to international forces hostile to Islam, they do not see that their weakness is the result of their moving away from Islam. On the contrary, they persistently try to attribute their own weakness and defeat to Islam, the noble faith God has laid down for mankind.

这些所援引的经文属于临时性的规定,是针对某一特定情况而作的。那种情况可能会再次出现。在这种条件下,临时性的裁定可以被适用,因为穆斯林社会所处的境况与当初这些经文所针对的情况相似。但这并不意味着这些就是最终的裁定,也不意味着它们所遵循的做法就是伊斯兰所提供的最终做法。它的含义是,穆斯林社会需要坚持努力改善自身的处境,清除阻碍其前进的各种障碍,直到能够适用这最后一章经文中所给出的最终裁定。不言而喻,那些最终裁定所针对的是一种与临时性裁定所针对的情况截然不同的境况。

The texts to which they resort are provisional ones, addressing a particular situation. The state of affairs they addressed may happen again. In such conditions, the provisional rulings may be applied because the Muslim community lives a similar situation to the one they addressed the first time. But this does not mean that these are the ultimate rulings, and the approach they follow is the final one Islam provides. What it means is that the Muslim community needs to persist in trying to improve its situation, removing any impediments standing in its way, until it can apply the final rulings given in this last sūrah. Needless to say, these addressed a situation entirely different from that addressed by the provisional ones.

关于多神教徒，最终的论断是：

In relation to the idolaters, the final statements say:

{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 Gods 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 Gods 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)} Note: the passage above is a Qur'an quotation; per the translation rules it is rendered as the original text, but if you want, I can provide the Chinese translation of the Qur'an text instead.

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 Gods 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 Gods 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)

关于有经典的民众，最终的裁定是：“你们应当与那些虽被赐予经典、却不信真主和末日、不以真主和使者所禁止的为禁物、也不遵奉真理宗教的人作战，直到他们在被降卑之后，甘心纳税。”（第29节）

And in relation to the people of earlier revelations, the final rulings are: “Fight against those who — despite having been given scriptures — do not truly believe in God and the Last Day, and do not treat as forbidden that which God and His Messenger have forbidden, and do not follow the religion of truth, till they [agree to] pay the submission tax with a willing hand, after they have been humbled.” (Verse 29)

如果今天的穆斯林，在当前的处境下，无法执行这些终极的裁决，那么他们目前暂时无须履行这些裁决。因为真主不会要求任何人承担超过其能力的责任。他们可以采用过渡性的裁决，循序渐进，直到有能力执行这些终极的裁决为止。但他们不得歪曲终极经文，使其看起来与过渡性的裁决相一致。他们不得将自身的软弱强加于神圣的信仰之上，而这信仰是坚定而强大的。让他们敬畏真主，不要以展示伊斯兰是和平的宗教为借口，削弱真主的信仰。伊斯兰确实是和平的宗教，但这种和平必须建立在将全人类从臣服于真主以外的任何人之中解救出来的基础上。伊斯兰是真主赐予人类的法典，使人类提升自己，配得上它，并享受它的美好果实。它并非出自任何人的设计。因此，它的倡导者不必羞于宣告，他们的终极目标是摧毁一切阻碍伊斯兰的势力，使人类摆脱任何妨碍其自由选择皈依伊斯兰的枷锁。

If the Muslims today, in their present situation, cannot implement these final rulings, then they are not, now and for the time being, required to do so. For God does not charge anyone with more than he or she can do. They may resort to the provisional rulings, approaching them gradually, until such a time when they are able to implement these final rulings. But they may not twist the final texts in order to show them as consistent with the provisional ones. They may not impose their own weakness on the divine faith, which remains firm and strong. Let them fear God and not attempt to weaken God’s faith under the pretext of showing it to be a religion of peace. It is certainly the religion of peace, but this must be based on saving all mankind from submission to anyone other than God. Islam is the code God has given to mankind so that they may elevate themselves to be worthy of it, and to enjoy its good fruits. It is not devised by any human being. Hence, its advocates must not be ashamed of declaring that their ultimate goal is to destroy all forces that stand in its way of liberating mankind from any shackle that prevents the free choice of adopting Islam.

当人们遵循人造的准则、以人为制定的法律来规范自己的生活时,每一种学说和准则都有权在其自身范围内和平地生存,只要它不对他人构成侵犯。在这种情况下,不同信仰、不同政权和不同社会秩序的共存应当是常态。但是,当存在一种神圣的准则,要求人们完全顺服于唯独的真主,而与之并存的却是主张顺服于人的、人造的制度和状况时,情况就根本不同了。在这种情况下,神圣的制度理应跨越各种藩篱,把人们从他人的奴役中解放出来。届时,人们便能在唯独顺服于真主的局面下,自由地选择自己的信仰。

When people follow human codes and apply man-made laws to regulate their lives, every doctrine and code has the right to live in peace within its own area, as long as it does not entail aggression against others. In this case, coexistence of different creeds, regimes and social orders should be the norm. But when there is a divine code requiring complete submission to God alone, and there are alongside it systems and conditions that are man-made, advocating submission to human beings, the matter is fundamentally different. In this case, it is right that the divine system should move across barriers to liberate people from enslavement by others. They will then be free to choose their faith in a situation where people surrender themselves to God alone.

那些失败主义者歪曲经文，以此逃避他们想象中的尴尬——即试图解释为何伊斯兰教要超越其最初的疆界，把人类从服从God以外任何人的境况中解救出来。他们忘记了一个伟大的真理：一种以唯独服从God为基础的神圣制度，与人为制度相对立，而在人为制度之下，人们彼此服从。

Those defeatists twist texts in order to save themselves from their imagined embarrassment in trying to explain why Islam moves beyond its original borders to save mankind from submission to anyone other than God. They forget the great truth of a divine system based on submission to God alone facing man-made systems under which people submit to one another.

从伊斯兰的观点来看，圣战有其自身的正当理由，这一理由源自其自身的体系。失败主义者最好仔细审视这一理由。或许当他们这样做时，真主会赐予他们更多的力量，以及祂已应许给敬畏祂的仆人们的辨别之准则。

From the Islamic point of view, jihād has its own justification, derived from its own system. Defeatists will be well advised to examine this justification. Perhaps when they do so, God will give them added strength and a criterion which He has promised to His God-fearing servants.

最后，与其他所有章不同，这一章在奥斯曼时期所写的原始定本中，开头并没有我们通常在每一章开头见到的那句话。

Finally, unlike all other sūrahs, this one does not have the usual phrase we find at the beginning of each sūrah in the original master copies written at the time of `Uthmān.

据提尔米兹基（al-Tirmidhī）记载，穆圣的一位亲近且博学的圣门弟子阿卜杜拉·伊本·阿拔斯（`Abdullāh ibn `Abbās）曾问第三任哈里发奥斯曼·伊本·阿凡（`Uthmān ibn `Affān）。人们普遍公认，正是奥斯曼授权编纂了我们今天所见的古兰经文本。他问道：第8章《战利品》（al-Anfāl）不足100节，为何被置于第9章《忏悔》（al-Tawbah）之前？后者超过100节，而且与其他章不同，它没有通常的开篇用语“以至仁至慈的真主之名”。他还问道：为何第8章与前面七个长章归为一组？

Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired of him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān]?

`Uthmān回答说:“先知(愿主赐福并平安于他)有时会同时接收到几个章的经文或段落。他会召唤书记员,吩咐他们把特定的经文放在各自章节的指定位置。《Al-Anfāl》是在麦地那最早降示的章之一,而《al-Tawbah》是最晚降示的章之一,但它们的主题非常相似,以至于我怀疑它们可能是同一章。先知在世时没有就这一点作出说明。因此,我将它们前后相连地放置,中间没有分隔。”这段记载最能合理解释为何这两章相连排列,中间没有用通常的“奉至仁至慈的真主之名”来分隔。它也明确告诉我们:每节经文在各章中的位置,以及各章在《古兰经》中的排列顺序,都是依据先知本人的指示而定。在降示过程中,可能有不止一章同时处于降示之中。因此,当一节或多节经文降示以应对某种特定情况,或为确定的律例作铺垫时,依照伊斯兰的实践方法与行事原则,先知会下令将这些经文安放在它们应当归入的那一章中的特定位置。如此,每一节经文都有其位置,每一章都有其应有的次序。

`Uthmān answered, “The Prophet (peace be upon him) used to receive verses or passages from several sūrahs at the same time. He would call the scribes and instruct them to put specific verses at specified places in their respective sūrahs. Al-Anfāl was one of the earliest sūrahs revealed in Madinah while al- Tawbah was one of the latest, but their subject matter was very similar that I suspected they might be one sūrah. The Prophet passed away without clarifying this particular point. Therefore, I placed them one after the other without separation.” This report is the most acceptable explanation for the juxtaposition of the two sūrahs without separating them by the normal line of In the name of God, the Compassionate, the Merciful. It also gives us a clear statement that the position of each verse in all sūrahs and the order they were placed in the Qur’ān was made on the basis of instructions given by the Prophet himself. More than one sūrah might be in the process of revelation at the same time. Hence, when one or more verses were revealed to address a particular situation or to outline or prepare for a definitive ruling, according to Islam’s practical approach and method of action, the Prophet would order that these verses be placed in their particular position in the sūrah in which they should be included. Thus, every verse was given its position, and every sūrah was given its proper order.

我们已多次说明，每一章（sūrah）都有其自身的特点与风格。

We have repeatedly said that each sūrah has its own character and features.

此外，每一部分都有其独特的氛围，并运用特定的措辞，充分凸显其特质与显著特征。或许前一段以及其前所引用的圣训，正可解释这一清晰可见的古兰经现象。

Moreover, each has its own ambience, and employs particular phrases that bring out in full relief its character and distinctive features. Perhaps the preceding paragraph and the ĥadīth quoted before it explain this clear Qur’ānic phenomenon.

根据较为可信的观点,第110章《胜利》(Sūrah an-Naṣr)是最后降示的一章。

1 According to the weightier opinion, Sūrah 110, Victory, was the last to be revealed.

这里所说的“阶层”，与“社会阶层”一词狭义上的含义并不相同。这些阶层完全基于伊斯兰的价值标准，例如最早的穆斯林中的穆哈吉尔（迁士）与安萨尔（辅士），白德尔之役的参战者，以及向先知ﷺ宣誓效忠、愿为其献出生命的人；还有在侯代比亚和约之前或之后作战并慷慨施舍的人；与之相对的，则是没有参加圣战的人、伪信者等等。

2 The classes we are referring to here are not the same as the narrow sense of the term ‘social classes’suggests. These are classes based on purely Islamic values, as in the case of the very early Muslims among the Muhājirīn and the Anşār, the People of Badr, and those who pledged their lives to the Prophet, those who fought and donated generously before the al-Hudaybiyyah peace treaty or after it, and, by contrast, the people who did not join campaigns of jihād, the hypocrites, etc.

关于此问题的完整讨论，请参阅第七卷第四章中对第8:72-75节经文的注释。

3 For a full discussion of this, refer to the commentary of Verses 8: 72-75, in Vol. 7, Chapter 4.

事实上他们是72人，但阿拉伯人在表述数字时常常取整。

4 The fact is that they were 72, but the Arabs often round their figures.

5 在al-Bayhaqī的版本中,“他是七十人中最年轻的,除了我之外。” 6 由Ibn Kathīr在其著作《Al-Bidāyah wal-Nihāyah》中引用,Maktabah al-Ma`ārif出版,贝鲁特及利雅得,1996年,第3卷,第159页,出自Imām Ahmad的转述。此段圣训有多个版本,由圣训学者记录。

5 In al-Bayhaqī's version, ‘He was the youngest of the 70 apart from me.' 6 Reported by Ibn Kathīr in his book Al-Bidāyah wal-Nihāyah, Maktabah al-Ma`ārif, Beirut and Riyadh, 1996, Vol. 3, p. 159, as related by Imām Ahmad. There are several versions of this ĥadīth, reported by Ĥadīth scholars.

7 伊本·古耶姆（Ibn al-Qayyim），《定命之粮》（Zād al-Ma`ād），黎巴嫩贝鲁特：Mu'assasah al-Risālah 出版社，1994年，第3卷，第158-161页。

7 Ibn al-Qayyim, Zād al-Ma`ād, Mu'assasah al-Risālah, Beirut, 1994, Vol. 3, pp. 158-161.

《忏悔》（Al-Tawbah）序言

历史视角

早期的弱点迹象

融合的过程

优势与劣势

圣战及其最终裁决

最终的裁决与暂行的裁决

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