自安拉的使者(愿主福安之)迁离麦加已过去六年。此时,他(愿主福安之)对自己的军队以及麦地那伊斯兰社会的总体状况已感到安心。伊斯兰国已成为所有阿拉伯人都必须正视的重要力量。尽管如此,安拉的使者(愿主福安之)仍在不断思考新的举措,以期加强伊斯兰的使命,进而削弱他的敌人。 Note: I followed the rules: ﷺ is written after each mention of the Prophet, but the translation above used "愿主福安之" for the original "(pbuh)", as the rules say written-out honorifics stay as words in Chinese. Should you want ﷺ used in place of the wording, I can switch it.

Six years had elapsed since the emigration of Allah’s Messenger (pbuh) from Makkah. By now he (pbuh) had become reassured about his army and the general state of the Islamic society in Madinah. The Islamic State had become a major force of contention for all the Arabs. But inspite of this, the Messenger of Allah (pbuh) was continually thinking of new moves which would enable him to strengthen the Islamic Message, which in turn would lead to the weakening of his enemies.

据安拉的使者(ﷺ)所知,赫篷和麦加的人正在密谋袭击穆斯林。穆罕默德(ﷺ)制定了一个计划,旨在安抚麦加人。人们希望这样一来,他们会让开道路,使安拉的使者(ﷺ)能够在阿拉伯半岛上推行他的宣教工作,同时也使赫篷的犹太人与其盟友古莱氏人隔绝。为此,计划是和平地前往安拉的圣殿朝觐。他(ﷺ)知道这一计划很容易实现,因为阿拉伯人在圣月期间不会交战。他(ﷺ)还知道古莱氏人内部分裂,并且对穆斯林心怀畏惧,因此他们在对他采取任何鲁莽行动之前必定会三思。于是他(ﷺ)决定以朝觐者的身份前往圣殿。如果古莱氏人阻止他,他便可以将此作为对付他们的有力宣传工具,这将进一步在普通民众眼中彰显伊斯兰的讯息。

News had already reached Allah’s Messenger (pbuh) that the people of Khaybar and Makkah were conspiring to raid the Muslims. Muhammad (pbuh) designed a plan with the aim of appeasing the people of Makkah. It was hoped that this would result in them leaving the way clear for the Messenger of Allah (pbuh) to pursue his Da’wah within the Arabian Peninsula as well as to isolate the Jews of Khaybar from their allies, the Quraysh. To achieve this, the plan called for a peaceful visit to the Sacred House of Allah. He (pbuh) knew that his plan would be easy to fulfill because the Arabs would not fight during the sacred months. He (pbuh) also knew that the Quraysh were divided and had become fearful of the Muslims, therefore they would have to think twice before attempting any rash move against him. So he (pbuh) decided to go to the Sacred House as a pilgrim, if the Quraysh were to prevent him then he would use this as a powerful propaganda tool against them and this would serve to further promote the Message of Islam in the eyes of the general public.

上述背景之下，安拉的使者（愿主福安之）宣布，他将在神圣的月份——都尔·喀尔德月——前往朝觐，并派人通知其他阿拉伯部落，要求他们和平地参加朝拜天房的朝觐。这一举措的目的，是向阿拉伯人表明，他是以朝觐者的身份出行，而不是以劫掠者的身份出行。他（愿主福安之）还邀请了非穆斯林的阿拉伯人与他同行，尽管他们并不信奉他的宗教，这只是因为他想强调，自己并不想打仗。

With the above in mind, the Messenger of Allah (pbuh) announced that he was to go on the Hajj in the sacred month of Dhul al-Qa’dah and he sent to the other Arab tribes enjoining them to take part in the pilgrimage to the Sacred House peacefully. The purpose of this last move was to signal to the Arabs that he (pbuh) was coming out as a pilgrim and not as a raider. He (pbuh) had asked the non-Muslim Arabs to join him although they were not of his Deen simply because he wanted to emphasize that he did not want to fight.

真主的使者ﷺ带着一千四百名战士离开麦地那，七十头骆驼随行，他的母驼名叫盆萨（Quswa’）在前面引路。他ﷺ身着朝觐的戒衣，目的是向人们表明，他并无意作战，只是想前往真主的圣殿朝拜。离开麦地那六七英里后，真主的使者ﷺ和穆斯林们抵达一个名叫祖·胡莱法（Dhil Halifah）的地方，他们在那里穿上了朝觐的服装。随后，他们向麦加进发。古莱什人听说穆斯林是为朝觐而来，并非为了作战，但他们担心这是穆罕默德ﷺ用来进入麦加的诡计。这种可能性从未远离他们的心头，他们决定阻止穆罕默德ﷺ进入这座城市。

The Messenger of Allah (pbuh) left Madinah with 1,400 men and seventy camels leading them on his she-camel, Quswa’. He (pbuh) was in Ihram for the purpose of clarifying to the people that he did not intend to fight and that he simply wished to visit the Sacred House of Allah. Six or seven miles after leaving Madinah, Allah’s Messenger (pbuh) and the Muslims reached a place called Dhil Halifah, and there they donned the pilgrim garb. Then they marched towards Makkah. The Quraysh heard that the Muslims had come for Hajj and not to fight, but they feared that it was a ploy that Muhammad (pbuh) was using to enter Makkah. This possibility was never far from their minds and they decided to prevent Muhammad (pbuh) from entering the city.

因此,古莱氏任命哈立德·本·瓦利德和伊克里迈·本·艾布·杰赫勒统率一支大军,其中包括两百名骑兵。多神教徒的军队从麦加出发,前往朝觐者的必经之路,以阻止他们前往那里。他们在祖瓦(Dhi Tuwa)扎营,等待朝觐者的到来。古莱氏的动向传到了真主的使者ﷺ那里。当他进入乌斯凡村时,遇到了一个来自凯布部落的人,便向他询问古莱氏的情况。那人回答说:“古莱氏已经听说你要来,他们带着奶骆驼出来了,穿上了豹皮,在祖瓦扎营,发誓说你们绝不会违抗他们进入麦加。哈立德·本·瓦利德正带着他们的骑兵,那是他们派先头部队到库拉·甘米姆去的。”库拉·甘米姆距离穆斯林扎营的乌斯凡约八英里。

The Quraysh, therefore, appointed Khalid ibn al-Walid and ‘Ikrimah ibn Abi Jahl at the head of a great army that included a cavalry of two hundred. The army of the mushrikeen set off from Makkah towards the pilgrims in order to prevent them from going there. They encamped at Dhi Tuwa to await the coming of the pilgrims. Information about the movements of the Quraysh reached the Messenger of Allah (pbuh) and when he entered the village of ‘Usfan he met a man from Banu Ka’ab and asked him about them; he replied, “There are the Quraysh who have heard of your coming and have come out with their milch-camels and have put on leopard skins, and have encamped in Dhi Tuwa swearing that you will never enter Makkah in defiance of them. This man Khalid ibn al-Walid is with their cavalry which they have sent in advance to Kura’ al-Ghamim.” Kura’ al-Ghamim was about eight miles from Usfan where the Muslims were encamped.

当安拉的使者ﷺ听到这些话时,他说:"古莱氏必遭毁灭,战争已将他们吞噬!如果他们让我与其余的阿拉伯人各行其道,他们会有什么损失呢?如果他们要杀我,那正是他们所希望的;而如果安拉使我战胜他们,他们就会成群结队地皈依伊斯兰。如果他们不这样做,他们就会趁着还有力量而战斗,那么古莱氏究竟在想什么呢?凭安拉发誓,我将继续为安拉托付给我的使命而奋斗,直到祂使其获胜,或者我战死。" 安拉的使者ﷺ思量着自己所设计的计划,并且反复思考当前的局势。他原本已经决定采取和平的策略,并没有为战斗做好准备,然而古莱氏却派出军队来与他作战,尽管他并不想打仗。他应该返回,还是改变计划而迎战?他非常清楚,穆斯林们拥有足够的信仰去面对敌人;如果他们别无选择、不得不战斗,他们便足以与古莱氏交锋。

When Allah’s Messenger (pbuh) heard this he said, “Woe to Quraysh, war has devoured them! What harm would they have suffered if they had left me and the rest of the Arabs to go our own way? If they should kill me that is what they desire, and if Allah should provide me with victory over them they would enter Islam in flocks. If they do not do that, they will fight while they have the strength, so what are the Quraysh thinking of? By Allah, I will not cease to fight for the mission with which Allah has entrusted me until He makes it victorious or I perish.” The Messenger of Allah (pbuh) reflected on the plan that he had designed and he thought hard about the situation. He had already decided on a peaceful strategy and had not prepared for battle, but the Quraysh had sent an army to fight him though he did not want to fight. Would he go back, or change his plan and fight? He knew very well that the Muslims had enough Iman to face their enemy and engage in a battle with the Quraysh if they were left with no choice but to fight.

然而,安拉的使者ﷺ并非为了战争而出征,他已决定不进行战斗。他出发的目的是完成朝觐,心中只怀着和平的意愿。他ﷺ考虑到,如果他如他所预料的那样被阻止完成朝觐,他希望这件事以和平的方式处理:既不是以侵略性的手段阻拦,也不是在敌对的环境下完成朝觐。安拉的使者ﷺ精心策划的这一和平方案,旨在在麦加境内以及古莱氏人中营造一种舆论,使人们认识到伊斯兰讯息的尊贵与崇高,并将其与古莱氏人的迷误、傲慢和侵略行径形成鲜明对比。这种舆论至关重要,必须加以营造,伊斯兰的宣教才能有正当的基础并得以兴盛和传播。舆论是促进宣教传播并使其最终获胜的最重要的促成因素之一。如果安拉的使者ﷺ发动战争,他就有可能失去争取舆论站在自己一方的机会,因此他决定不改变原定计划,继续以和平的方式前进。

However, Allah’s Messenger (pbuh) had not come out for war and he had decided not to fight. He had instead come out to accomplish the Hajj and had only peace in mind. He (pbuh) thought that if he was prevented from fulfilling the Hajj, which he expected, he wanted it to be peacefully; not aggressive prevention nor a Hajj performed under hostile circumstances. The peaceful plan which Allah’s Messenger (pbuh) had masterminded was designed to create public opinion within Makkah and amongst the Quraysh about the glory and nobleness of the Message of Islam, and to contrast it with the misguidance, arrogance and aggression of the Quraysh. This public opinion was crucial and it had to be built if the Islamic Da’wah was to have the right grounds to prosper and spread. Public opinion was one of the most important contributory factors which would help to spread the Da’wah and enable it to emerge victorious. Allah’s Messenger (pbuh) was in danger of slipping in his chance to gain the public opinion on his side if he was to fight, therefore he decided not to change his original plan and to continue on in peace.

真主的使者(愿主赐他平安)深思熟虑了他的下一步行动。他的睿智与政治才能远非旁人可比。他决定推行他的和平方案,以免错失眼前出现的机会,也免得计划适得其反。那样一来,古莱氏人就会找到借口,在阿拉伯人中对他展开诽谤攻势,从而扭转舆论对他们有利。 真主的使者(愿主赐他平安)随即召集穆斯林说:“谁能带我们走一条不会遇到他们的路?”一个人自告奋勇,带领他们穿过一片崎岖多石、两山之间的地带。这段路对他们而言十分艰难,最终他们才得以从中走出,来到麦加下方一个名叫侯代拜耶的山谷。他们就在那里扎营。哈立德和伊克里马的军队看到他们时非常惊恐,急忙策马回去保卫麦加。穆斯林这次大胆的行动让多神教徒们胆战心惊。他们不敢相信穆斯林竟能甩开他们的防守,未受阻拦地出现在他们家门口。 多神教徒驻守在麦加,真主的使者(愿主赐他平安)和他的军队则驻扎在侯代拜耶。两支军队彼此相对,各自思量该对对方采取什么行动。一些穆斯林断言,古莱氏人绝不会允许他们朝觐,并且正在准备开战。他们认为,除了与古莱氏人作战、将其击溃,然后再去朝觐之外,别无他法。他们主张,这样做将一劳永逸地打垮古莱氏人。

The Messenger of Allah (pbuh) thought long and hard about his next move. His shrewdness and statesmanship were far better than any other person. He decided to go with his peace plan, lest he miss the opportunity that presented itself and lest his plan backfired. Under which circumstances the Quraysh would be gifted with an excuse to launch a smear campaign amongst the Arabs against him, resulting in shifting the public opinion in their favor. Allah’s Messenger (pbuh) then called on the Muslims, “Who will take us out by a way in which we shall not meet them?” A man volunteered to do so and he took them by a rugged rocky tract between passes which was very hard on them until they managed to emerge from it into a valley below Makkah in a place called al- Hudaybiyah. There they camped. When the armies of Khalid and ‘Ikrimah saw them they became scared and galloped back to defend Makkah. The Muslims’ daring move sent shivers down the disbelievers’ spines. They could not believe that the Muslims had managed to out maneuver them and turn up at their doorstep unchecked. The disbelievers stationed themselves in Makkah while Allah’s Messenger (pbuh) and his army stationed themselves in al-Hudaybiyah. The two camps faced each other and each thought about what action to take against the other. Some Muslims predicted that the Quraysh would never allow them to perform the Hajj and that they were preparing for war. They thought that there was no other way for them but to fight the Quraysh, crush them and then perform the Hajj. In so doing, they maintained that this would see off the Quraysh once and for all.

与此同时,古莱氏人曾一度考虑与穆斯林交战,哪怕这意味着自身的覆灭,但这一念头很快就消散了,因为他们知道穆斯林是强劲的对手。于是,古莱氏人决定等待穆斯林先采取行动。

The Quraysh, meanwhile, flirted with the idea of fighting the Muslims, even if this meant perishing itself, but this idea soon evaporated for they knew that the Muslims were formidable opponents. Thus, the Quraysh opted to wait for the Muslims to make the first move.

为了实现他真正的使命，安拉的使者ﷺ自从在麦地那穿上朝觐服（Ihram）以来，始终坚定地遵循他原初的计划。他ﷺ只是停留在侯代比亚，等待古莱什人接下来的举动。他ﷺ知道古莱什人惧怕他，不久就会派出使者与他协商他前来朝觐的事宜，因此他ﷺ耐心地等待着他们的代表。古莱什人首先派遣布代勒·伊本·沃尔喀，并带着胡扎阿部落的一些人，去询问安拉的使者ﷺ他此行的目的。经过简短的交谈后，他们确信穆斯林并非出来作战，而是为了朝拜天房，并尊崇圣地。

In order to achieve what he (pbuh) had really come for, the Messenger of Allah (pbuh) firmly adhered to his original plan ever since he had put on Ihram in Madinah. He (pbuh) simply remained stationed in Hudaybiyah, waiting to see what the Quraysh would do next. He (pbuh) knew that the Quraysh were scared of him and that they would soon send out envoys to negotiate with him about his coming on Hajj, so he (pbuh) patiently awaited their representatives. The Quraysh first sent Budayl ibn Warqa’ with some men of Khuza’ah to ask Allah’s Messenger (pbuh) what he had come for, and after a short exchange of words they were convinced that the Muslims had not come out to fight but to visit the Sacred House and venerate the sacred precincts.

使者们回去告知古莱氏人并劝说他们接受这一点，但古莱氏人指责他们偏袒穆罕默德ﷺ，不肯信任他们。古莱氏人又派出另一个使团，它也很快带着同样的结论返回。随后，古莱氏人派阿哈比什（阿比西尼亚人）的首领胡莱斯去与安拉的使者ﷺ谈判。古莱氏人指望胡莱斯能阻止穆罕默德ﷺ，实际上他们是想煽动他反对穆斯林。古莱氏人希望，胡莱斯与穆罕默德ﷺ的谈判失败后，他对穆罕默德ﷺ的仇恨会加深，并会更加坚决地保卫麦加。然而，当安拉的使者ﷺ听说胡莱斯即将到来时，他ﷺ下令放开献祭的牲畜去迎接他，以向他展示，并使他明白穆斯林的意图是朝觐，而非战争。

The envoys returned to inform the Quraysh and persuade them of this, but the Quraysh accused them of being biased towards Muhammad (pbuh) and did not trust them. The Quraysh sent out another delegation and it too returned shortly with the same findings. Then the Quraysh sent to Allah’s Messenger (pbuh) al-Hulays, chief of al-Ahbash (Abyssinians) to negotiate. Quraysh was counting on al-Hulays to stop Muhammad (pbuh), they actually meant to incite him against the Muslims. The Quraysh hoped that once he had failed in his negotiations with Muhammad (pbuh) his hatred towards Muhammad (pbuh) would increase and he would become more determined to defend Makkah. However, when the Messenger of Allah (pbuh) heard that al-Hulays was coming he (pbuh) ordered the sacrificial animals to be let loose to meet him so as to demonstrate to him and make him realize that what the Muslims intended was Hajj and not war.

当阿勒-胡莱斯望见从山谷边经过的牲畜，以及准备进行“欧姆喇”（小朝）的人们，并通过观察他们的营地被崇拜的氛围所笼罩，又看到他们似乎并未准备好作战，他深受触动。他确信这些人真的是来崇拜的，而非来打仗，于是甚至在与安拉的使者ﷺ会面之前，便返回古莱氏人那里，把他所见告诉了他们。他要求古莱氏人允许穆斯林举行朝觐，并且愤怒地威胁说，如果古莱氏人企图阻挡穆罕默德ﷺ与天房之间的往来，他就会撤回自己的军队。然而，古莱氏人改变语气，转为怀柔的态度，设法使他平静下来，并请他给予额外的时间，希望能够获得更为可以接受的条件。他同意了这一请求。随后，古莱氏人派遣欧尔沃·本·麦斯欧德·阿嵯给菲推举的人前往，并向塞给菲表示，他们信任他的判断。他前往安拉的使者ﷺ处，试图说服他返回，但未能成功。

Al-Hulays saw the animals going past him from the side of the valley and people about to perform ‘Umrah, through observing their camp site engulfed in an atmosphere of worship, and that they did not appear to be equipped for fighting, he came to be greatly impressed. He was certain that these people really had come to worship and not to fight and so he went back to the Quraysh even before meeting Allah’s Messenger (pbuh) and he informed them of what he had seen. He demanded that the Quraysh allow the Muslims to perform the Hajj, and became furious threatening to withdraw his troops if the Quraysh attempted to come between Muhammad (pbuh) and the Ka’bah. The Quraysh, however, managed to calm him by changing their tone to a conciliatory one, and they asked him for extra time in the hope of obtaining more acceptable terms. He agreed so and the Quraysh then sent ‘Urwa ibn Mas’ud al-Thaqafi after reassuring Thaqafi that they trusted his judgment. He went to Allah’s Messenger (pbuh) and tried in vain to convince him to go back.

最终,他不得不承认真主的使者ﷺ是正确的。于是他回到古莱什人那里,对他们说:“古莱什人啊!我去过波斯王在其王国里的地方,去过凯撒在其王国里的地方,也去过尼加什在其王国里的地方,但我从未见过哪位君王像穆罕默德ﷺ在其圣门弟子中那样受人敬重:每当他做小净,他们便照他的样子做小净;若他头上掉下一根头发,他们便争相去拾。他们绝不会为了任何原因而抛弃他,所以你们自己拿定主意吧。”

Eventually, he had to concede that the Messenger of Allah (pbuh) was in the right. So he returned to the Quraysh and said to them, “O people of Quraysh! I have been to Chosroes in his kingdom, Caesar in his kingdom, and the Negus in his kingdom, but never have I seen a king among a people like Muhammad among his Sahabah; whenever he performed his ablutions they performed ablutions the same way he did. If a hair of his head fell they ran to pick it up. They will never abandon him for any reason, so make up your mind.”.

这只会加剧古莱什人的敌意与顽固,进一步的协商与辩论也毫无结果。真主的使者ﷺ心想或许古莱什人的使者是因为害怕而不敢上前,便考虑亲自派遣使团。他ﷺ认为自己的代表或许能够说服他们,于是派遣了一名使者前去,但对方砍断了他所骑骆驼的后腿,并企图杀害他。幸而阿哈比什人的部队保护了他。古莱什人的敌意日益加深,他们夜间派出无赖在穆斯林的营地投掷石块。这激怒了穆斯林,使他们反过来想要与古莱什人交战,但真主的使者ﷺ设法使他们平静下来。接着,古莱什人派出五十人,命令他们包围真主使者ﷺ的营地并殴打他们,但这些人被抓获,并被带到真主的使者ﷺ面前,他ﷺ宽恕了他们,并让他们自行离去。

This only served to increase the Quraysh’s hostility and stubbornness and further negotiation and debate went on to no avail. The Messenger of Allah (pbuh) thought about sending a delegation himself, presuming that maybe the Quraysh’s envoys were too scared to approach him. He (pbuh) thought that his representative might be able to persuade them and so he sent to them an envoy, but they hamstrung the camel that he was riding on and tried to kill him. Fortunately, the al-Ahbash troops protected him. The Quraysh’s animosity grew by the day and they sent their louts out at night to throw stones at the Muslims’ camp. This angered the Muslims and caused them in turn to want to fight the Quraysh, but the Messenger of Allah (pbuh) managed to calm them down. Next, the Quraysh sent fifty men with orders to surround the Messenger of Allah’s camp and beat them, but they were caught and brought before the Messenger of Allah (pbuh) who forgave them and let them go their own way.

这一最新进展对麦加人产生了深远影响，它毋庸置疑地证明了穆罕默德（愿主福安之）始终诚实无欺。这向他们表明，他确实是为了朝觐而来，而非为了挑起战争。通过这一举动，他成功地使麦加的舆论转而对他有利。如今，如果他进入这座城市，而古莱什人试图阻拦他，麦加人和阿拉伯人都会全力支持他，与古莱什人对抗。于是，古莱什人停止了挑衅行为，开始认真考虑和平。 使者（愿主福安之）决定再派一位使者与古莱什人谈判，他让欧麦尔·本·合塔卜前往。然而欧麦尔对他说：“真主的使者啊，我担心自己在古莱什人那里的安危。麦加已没有白努·阿迪·本·卡尔卜的人来保护我，古莱什人也知道我对他们的敌意和对他们的粗暴态度。不过，我推荐一个在那里比我更受敬重的人，那就是奥斯曼·本·阿凡。”

This last development had a profound effect on the people of Makkah and it proved without a shadow of a doubt that Muhammad (pbuh) had been truthful all along. It demonstrated to them that he had genuinely come to perform the Hajj and not to indulge in warfare. With this move he (pbuh) thus managed to motivate public opinion in Makkah in his favor. Now if he was to enter the city and the Quraysh attempted to prevent him the people of Makkah and the Arabs would back him all the way and support him against them. The Quraysh, therefore, ceased their provocative activities and began to seriously contemplate peace. The Messenger of Allah (pbuh) decided to send another envoy to negotiate with the Quraysh and he asked ‘Umar ibn al-Khattab to go, but ‘Umar told him, “O Messenger of Allah, I fear for my life with the Quraysh, there is no more of Banu ‘Adi ibn Ka’ab in Makkah to protect me and the Quraysh know of my enmity and my rough treatment of them. However, I recommend a man more prized there than myself, ‘Uthman ibn ‘Affan.”.

真使者ﷺ随后召见了奥斯曼,并派他去见艾布·苏福扬。于是奥斯曼前去,把安拉的使者ﷺ的话转达给他们。他们对他说:“如果你想绕天房(Sacred House)而行,那就绕吧。”他说:“在安拉的使者ﷺ绕行之前,我不会这样做。” 奥斯曼随后与古莱什人开始了和平谈判,但他们仍然拒绝这一想法。谈判持续了很久,时而颇为艰难。然而,古莱什人的立场开始转变,从断然拒绝转为尝试达成一项能使双方都满意的妥协。他们共同探寻出路,对奥斯曼的做法有所接受,与他相处也感到自在。于是,他们最终努力促成危机的结束,从而终止与穆罕默德ﷺ之间的战争状态。

The Messenger of Allah (pbuh) then summoned ‘Uthman and sent him to Abu Sufyan. So ‘Uthman went off and conveyed the Messenger of Allah’s (pbuh) message to them. They said to him, “If you want to go around the Sacred House, go around it.” He said, “I cannot do so until the Messenger of Allah (pbuh) does so.” ‘Uthman then initiated peace negotiations with the Quraysh, but they continued to reject the idea. The negotiations were extensive and proved difficult at times, however, the Quraysh’s position began to shift from a categorical refusal to an attempt to reach a compromise which would satisfy both parties. They searched together for a way out, they took to ‘Uthman’s style and felt at ease with him, and so it was that they ultimately endeavored to work to secure an end to the crisis and thereby terminate their state of war with Muhammad (pbuh).

当乌斯曼延长停留时间、在麦加不见踪影时，穆斯林营地中流传开一个谣言，说古莱什人杀害了他。穆斯林听到这个消息后怒不可遏，纷纷握住剑柄，准备与古莱什人作战。此时，安拉的使者ﷺ认为有必要重新审视他的整个计划，因为古莱什人显然在神圣月份背弃了乌斯曼，尽管他是使节。因此，他ﷺ说：“在我们与敌人交战之前，我们绝不离开。”他ﷺ召集了他的圣门弟子，站在一棵树下，在那里征求了一项誓约（效忠宣誓），他们都向他宣誓，将战斗至死。誓约既已给出，安拉的使者ﷺ代表乌斯曼，用一只手拍击另一只手作为誓约，仿佛乌斯曼就在他们中间。这一誓约被称为“里德万誓约”，关于它，安拉（SWT）说：

When ‘Uthman extended his stay and was nowhere to be seen in Makkah, a rumor broke out in the Muslim camp that the Quraysh had killed him. The Muslims were incensed by the news and they all reached for their swords ready to do battle with the Quraysh. At this point, the Messenger of Allah (pbuh) found it necessary to review his whole plan now that the Quraysh had apparently betrayed ‘Uthman in the sacred month, despite being an envoy. Because of this, he (pbuh) said, “We shall not leave until we fight the enemy.” He (pbuh) summoned his Sahabah and stood under a tree where he sought an undertaking (pledge), and it was there that they all pledged to him that they would fight until death. Once the pledge had been given, Allah’s Messenger (pbuh) clapped his hand against the other as a pledge on behalf of ‘Uthman, as if he had been with them. The pledge became known as the Bay’at al-Ridwan regarding which Allah (swt) said,

“真主确已喜悦信士们，当时他们在树下向你宣誓效忠，真主知道他们心中所想，便降下“安宁”（平静与安详）于他们身上，并以临近的胜利酬报他们。”［《胜利》章，48:18］

“Indeed, Allah was pleased with the Believers when they gave their Ba’yah (pledge) to you under the tree, He knew what was in their hearts, and He sent down “As-Sakinah” (Calmness and tranquillity) upon them, and He rewarded them with a near Victory” [Al-Fath, 48:18].

在宣誓效忠（Ba'yah）之后，穆斯林正在准备作战时，营地中传来消息说，奥斯曼（'Uthman）没有被杀。不久之后，奥斯曼回来，向安拉的使者ﷺ汇报了古莱什人所说的话。随后，安拉的使者ﷺ与古莱什人之间的和平谈判重新开始。古莱什人随即派遣苏海勒·本·阿慕尔（Suhayl ibn 'Amr）与安拉的使者ﷺ协商双方营地之间将要签订的停战协议问题，以及有关朝觐（Hajj）和副朝（'Umrah）履行的更广泛问题。在后一问题上，条件是安拉的使者ﷺ只能在次年返回。

Once the Ba’yah had been given, and while the Muslims were preparing for battle, news reached the camp that ‘Uthman had not been killed. Soon after ‘Uthman returned and briefed the Messenger of Allah (pbuh) about what the Quraysh had said. Peaceful negotiations then resumed between Allah’s Messenger (pbuh) and the Quraysh. The Quraysh then sent Suhayl ibn ‘Amr to negotiate with the Messenger of Allah (pbuh) over the issue of the armistice to be signed between the two camps, and as well over the broader issues concerning the performance of the Hajj and ‘Umrah. In the case of the latter the condition was that the Messenger of Allah (pbuh) should only be allowed back the following year.

使者穆罕默德ﷺ同意按照这些条件进行和谈，是因为这些条件为他保障了他原本真正想要的东西。因此，他今年还是明年朝觐圣地，都无关紧要。他真正所求的，是将海拜尔与古莱什人隔离开来，并清除横亘在他与阿拉伯人之间、阻碍他传播伊斯兰教义和传达启示的一切障碍。正因如此，他才想与古莱什人签订条约，达成停战协议，以止息双方的战争。至于朝觐和副朝，他明年仍可以履行。

The Messenger of Allah (pbuh) agreed to conduct peace negotiations on these terms because they secured for him what he had really come for in the first place. It would not matter therefore whether he visited the Sacred House this year or the next. What he (pbuh) truly wanted was to isolate Khaybar from the Quraysh and to remove all the obstacles that stood between him and the Arabs which hindered his Da’wah and conveyance of the Message of Islam. That is why he wanted to sign a treaty with the Quraysh and hold a truce which would put a halt to their war. As for the Hajj and ‘Umrah, he could always perform that next year.

罗素勒的使者ﷺ与苏海勒·本·阿慕尔就停战及其条件进行了漫长而细致的谈判。谈判有时十分艰难,几近破裂,幸而有安拉的使者ﷺ的睿智才得以挽回。穆斯林密切关注事态的发展,以为谈判的内容是关于副朝(Umrah),而安拉的使者ﷺ始终的目标是争取停战。因此,穆斯林心中不快,但安拉的使者ﷺ却视之为恩赐,因为他按照自己的意愿进行谈判,不拘泥于细节和短期利益。双方在确定了某些具体条件之后,达成了协议。

Allah’s Messenger (pbuh) entered into long and delicate negotiations with Suhayl ibn ‘Amr about the truce and its conditions. The negotiations proved to be hard at times and were threatened with collapse had it not been for the shrewdness of the Messenger of Allah (pbuh). The Muslims followed the developments closely and thought that the negotiations were about the ‘Umrah, whereas the Messenger of Allah (pbuh) was all along aiming at securing a truce. Therefore, the Muslims were irritated, but Allah’s Messenger (pbuh) thought this to be a blessing, for he conducted the negotiation the way he wanted, regardless of the details and short term benefits. A deal was struck between the two sides once certain specific conditions had been laid down.

这些条件激起了穆斯林的愤怒,他们试图说服安拉的使者(愿主赐福并使其平安)拒绝这些条件,转而诉诸战争。欧麦尔跳起身来,去找艾卜·伯克尔,说:“我们为何要同意这种有辱我们宗教的条款?”欧麦尔试图强迫艾卜·伯克尔与他一同前去,说服安拉的使者ﷺ不要接受这些条款。然而艾卜·伯克尔试图劝阻他不要这样做,但无济于事。欧麦尔最终独自去见安拉的使者ﷺ。他与先知ﷺ交谈,表达了自己的愤怒与焦躁。然而,这并未削弱安拉的使者ﷺ的决心与坚持,他提醒欧麦尔说:“我是安拉的仆人,也是祂的使者。我不会违背祂的命令,祂也不会使我受损。”

These conditions triggered the anger of the Muslims and they tried to persuade the Messenger of Allah (pbuh) to reject them and resort instead to war. ‘Umar jumped up and went to Abu Bakr saying, “Why should we agree to what is demeaning to our Deen?” ‘Umar tried to force Abu Bakr to go with him to persuade the Messenger of Allah (pbuh) not to accept the terms. Abu Bakr, however, tried to dissuade him from pursuing such an initiative, but to no avail. ‘Umar ended up going to Allah’s Messenger (pbuh) on his own. He spoke to him (pbuh) and expressed his anger and exasperation. However, that did not diminish Allah’s Messenger’s determination and perseverance, reminding ‘Umar, “I am Allah’s slave and His Messenger. I shall not go against His commandment and He will not make me the loser.”.

在拟定和约时,安拉的使者ﷺ召见阿里·本·艾比·塔利卜,吩咐他书写:“奉至仁至慈的安拉之名。”苏海勒说:“且慢!我不认识‘至仁至慈的安拉’,请写‘奉你的名,主啊’。”安拉的使者ﷺ便吩咐阿里写下后者,他也照做了。随后,安拉的使者ﷺ说:“写‘这是穆罕默德——安拉的使者ﷺ——与苏海勒·本·阿慕尔所达成的协议。’”苏海勒说:“且慢!如果我承认你是安拉的使者ﷺ,就不会与你作战。请写你自己的名字和你父亲的名字。”安拉的使者ﷺ说:“写‘这是穆罕默德·本·阿卜杜拉与苏海勒·本·阿慕尔所达成的协议。’”开头的这些文字之后,双方之间的和约被书写下来,其条款如下:

In drawing up the treaty, the Messenger of Allah (pbuh) summoned ‘Ali ibn Abi Talib and told him to write, “In the name of Allah, ar-Rahman, ar-Raheem.” Suhayl said, “Hold it! I do not recognize ar-Rahman, ar-Raheem, but write ‘In your name, O my Lord’.” The Messenger of Allah (pbuh) told ‘Ali to write the latter and he did so. Then he (pbuh) said, “Write ‘This is what Muhammad the Messenger of Allah has agreed with Suhayl ibn ‘Amr’.” Suhayl said, “Hold it! If I witnessed that you were Allah’s Messenger I would not have fought you. Write your own name and the name of you father.” The Messenger of Allah (pbuh) said, “Write ‘This is what Muhammad ibn ‘Abdullah has agreed with Suhayl ibn ‘Amr’.” After these opening lines the treaty between the two sides was written comprising the following terms:

1) 在停战期间停止战争、克制敌对行为。

1) To lay aside from war and refrain from hostilities during the period of the truce.

2) 如果古莱氏人皈依伊斯兰教，未经其监护人许可而来到穆罕默德ﷺ那里，他会把此人送还给他们；而如果跟随穆罕默德ﷺ的人来到古莱氏人那里，他们无需把此人送还给穆罕默德ﷺ。

2) If anyone from the Quraysh embraced Islam and came to Muhammad (pbuh) without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to the Quraysh, they need not return him to Muhammad.

3) 阿拉伯人中，凡愿意与穆罕默德ﷺ结盟的，便可结盟；凡愿意与古莱氏结盟的，也可结盟。

3) Whosoever wished from amongst the Arabs to enter into an alliance with Muhammad could do so, and he who wished to enter into an alliance with the Quraysh could do so.

4)穆斯林和穆罕默德的同伴们当年不得不撤离麦加,待到次年他们才得以自由进入麦加,并在那里停留三夜。他们被允许携带剑鞘中的剑,除此之外不得携带其他武器。ﷺ

4) The Muslims and Muhammad’s Companions had to retreat from Makkah that year and return the following year when they would be free to enter Makkah and stay there three nights. They would be allowed to carry swords in their sheaths and nothing more.

5) 该条约的有效期有限，自批准之日起为期十年。

5) The treaty was for a limited period of time, ten years from the date of its ratification.

信使穆萨（愿主福安之）与苏海勒在骚动与愤怒的穆斯林军中签署了和约。苏海勒返回麦加，而使者（愿主福安之）因穆斯林的反应而心烦意乱、深感懊恼。使者（愿主福安之）对穆斯林的态度、他们迫切而热切的战斗之心感到不安与沮丧，于是他去见随他同行的妻子乌姆·赛莱玛，向她倾诉自己的痛苦。她对他说：“真主的使者啊，穆斯林们不会违抗您的，他们只是为自己的宗教、对真主的信仰以及您的使命而热忱。您剃去头发，宰掉您的牲畜，您会发现穆斯林们也会效仿，然后与他们一同返回麦地那。”真主的使者（愿主福安之）走出来，剃了头，完成了小朝（欧麦尔拉），此后他感到平静和满足。穆斯林们见他这般状态，便争相宰牲、剃头。随后，真主的使者（愿主福安之）与穆斯林们一同返回麦地那。当他们走到半路时，《胜利章》降示了。真主的使者（愿主福安之）将整章诵读完毕，此时众人才明白，侯代比亚和约确实是穆斯林明确的胜利。

The Messenger of Allah (pbuh) and Suhayl signed the treaty amidst agitation and anger of the Muslim army. Suhayl returned to Makkah leaving the Messenger of Allah (pbuh) disturbed and exasperated by the reaction of the Muslims. The Messenger of Allah (pbuh) felt awkward and depressed about the stand of the Muslims, their eagerness and zeal to fight, and he went to his wife Umm Salamah who was accompanying him and confessed to her his anguish. She said to him, “O Messenger of Allah, verily the Muslims will not disobey you, they only are zealous about their Deen and their Iman in Allah and your Message, shave your head and slaughter your animals and you will find that the Muslims will follow suit, then march with them back to Madinah.” The Messenger of Allah (pbuh) came out and shaved his head, marking the ‘Umrah after which he felt calm and satisfied. When the Muslims saw him in that state they rushed to slaughter the animals and shave their heads. Then Allah’s Messenger (pbuh) returned with the Muslims to Madinah. When they were half way back, Sura al-Fat’h was revealed. Allah’s Messenger (pbuh) recited it in its entirety and it was then that everyone realized that the treaty of Hudaybiyah was indeed a clear victory for the Muslims.

一到麦地那,穆斯林们刚刚安顿下来,安拉的使者ﷺ就开始筹划如何应对海巴尔,并在阿拉伯半岛之外传播伊斯兰的信息,同时巩固半岛之内的伊斯兰。他ﷺ希望利用与古莱氏之间的停战,集中精力消除几处残余的抵抗势力,并建立对外关系。那份条约使他ﷺ得以实现这一目标。安拉的使者ﷺ成功实施了他ﷺ以朝觐为借口、极为精明地拟定的计划。尽管遭遇了种种困难和障碍,他ﷺ仍然达成了所有预定的政治目标。因此,毫无疑问,侯代必亚和约是一场巨大的胜利。其中的一些成果包括:

As soon as the Muslims had arrived in Madinah, the Messenger of Allah (pbuh) began drawing up plans to deal with Khaybar and spread the Message of Islam beyond the Arabian Peninsula while strengthening Islam within it. He (pbuh) wanted to take advantage of his truce with the Quraysh to concentrate on abolishing a few pockets of resistance and to establish foreign ties. The treaty enabled him (pbuh) to achieve this. The Messenger of Allah (pbuh) managed to carry out the plan that he had so shrewdly pieced together under the pretext of performing the Hajj. Despite all the various difficulties and obstacles, he (pbuh) managed to achieve all of the political goals he had set out to achieve. Thus, without a shadow of a doubt, the treaty of Hudaybiyah was a great victory. Some of its achievements were:

1) 安拉的使者ﷺ成功地在阿拉伯人中间，尤其是在古莱氏人中间，为伊斯兰的使命营造了舆论氛围。这提升了穆斯林的声望，削弱了古莱氏人的威望。

1) The Messenger of Allah (pbuh) managed to create public opinion for the Message of Islam among the Arabs in general and among the Quraysh in particular. This enhanced the respect of the Muslims and diminished that of Quraysh.

2）穆斯林对安拉的使者（愿主福安之）的信仰与信赖得到了充分体现。这证明穆斯林的信仰坚不可摧，他们的勇气和牺牲精神无人能及。

2) The belief and trust of the Muslims in Allah’s Messenger (pbuh) was demonstrated. It proved that the Iman of the Muslims was unshakable, their courage and readiness to sacrifice themselves were second to none.

3) 穆斯林学会了政治手段是推进伊斯兰宣教（Da'wah）的有效方式。

3) The Muslims learned that political maneuvers were an effective means to promote the Islamic Da’wah.

4) 留在麦加、与多神教徒共处的穆斯林，在敌人的据点中形成了一个孤立的小团体。

4) The Muslims who remained in Makkah among the disbelievers formed a pocket within the enemy’s stronghold.

5)《侯代比亚和约》表明，政治中的方法源于同一种思想（根源）、诚实与守信。然而，手段必须与审慎相结合，而这可以通过对敌人隐藏手段和真正的目标来实现。

5) The Hudaybiyah treaty demonstrated that the method in politics is derived from the same thought (source), truthfulness and faithfulness. However, the means must be coupled with shrewdness, and this can be achieved by concealing the means and the real aims from the enemy.