在白德尔之役中的惨败,是古莱氏人无法忍受的耻辱,他们的骄傲不容许这一耻辱不被报复。因此,“复仇”成了整个麦加的口号。麦加人甚至禁止哀悼在白德尔被杀的同胞,也禁止赎回在白德尔之役中的俘虏,唯恐穆斯林察觉他们正承受的深重悲痛与哀伤。

The defeat at Badr was an ignominy which the Quraishites pride could not leave unavenged. Revenge was, therefore, the catchword all over Makkah. The Makkans even forbade lamenting over their murdered people, or ransoming their captives at Badr Battle lest the Muslims should realize the grave degree of sadness and feeling of tragedy they were experiencing.

在白德尔战役之后,古莱什人达成一致,开始重新筹备,准备发动全面战争以对抗穆斯林,以挽回其受损的声誉和受伤的自尊。最热衷于再次参战的多神教徒有伊克里马·本·阿布·贾赫勒、萨夫旺·本·欧麦耶、阿布·苏福彦·本·哈尔卜和阿卜杜拉·本·阿比·拉比尔等人。他们决心一劳永逸地摧毁伊斯兰这个共同体。他们派出使者前往各个部落,联合起来对抗正在兴起的信仰。由此,他们成功争取到两个知名部落——奇纳那部落和提哈迈部落的支持,此外还有一些沙漠贝都因人阿哈比什。他们还决定,由阿布·苏福彦率领的那支脱险商队所获利润,共计一千头骆驼和五万第纳尔,应用于为军队提供装备。《古兰经》曾用以下经文提及他们的这一决定:

In the wake of Badr event, Quraish was in common consent and started fresh preparations to launch an overall war against the Muslims in order to restore their blemished prestige and wounded pride. The most enthusiastic polytheists desiring to go into a new battle were ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, and ‘Abdullah bin Abi Rabi‘a. They were determined to crush the commonwealth of Islam once and for all. Emissaries were sent to all the tribes to make common cause against the rising Faith. As a consequence of this, they managed to enlist the support of two well-known tribes Kinana and Tihamah besides some desert bedouins Ahabish. It was also decided that the profits of the escaped caravan headed by Abu Sufyan, which amounted to 1000 camels and 50 thousand Dinars, should be devoted for providing equipment to the army. The Noble Qur’ân has alluded to this decision of theirs in the following words:

“真的，那些不信道的人花费他们的财产，来阻止人们走真主的道路，他们将继续这样花费；然而最终，这将成为他们的悔恨。然后，他们将被战胜。”[8:36]。

• “Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allâh, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcomed.” [8:36].

他们还想出了其他招募手段，包括雇佣诗人煽动各部落与穆斯林作战。Safwan bin Omaiyah 诱使诗人 Abu ‘Azza 从事这项工作，许诺战后给予财富，若他阵亡，则负责供养他的女儿们。顺便一提，这位诗人在巴德尔战役中曾做过穆斯林的战俘，而先知ﷺ宽厚仁慈，免其赎金释放，条件是他不得再与穆斯林作战。Abu Sufyan 对穆斯林的怨恨最深，因为他在 As-Sawiq 远征中损失了大部分物资，更不用说古莱氏人在 Zaid bin Harithah 所率小队所引发的事件之后遭受的沉重经济损失。

They also devised other ways of recruitment including hiring poets to entice the tribes into fighting the Muslims. Safwan bin Omaiyah allured Abu ‘Azza, the poet to work in this context in return for riches after the war or supporting his daughters if killed. Incidentally, this poet was prisoner of war (in the context of the Badr events) in the hands of the Muslims and the Prophet (Peace be upon him) was gracious enough to release him unransomed provided he would not engage in fight against him. Abu Sufyan nursed the most grudge against Muslims because he had lost most of his supplies in As-Sawiq invasion, let alone the heavy economic losses that Quraish had sustained in the aftermath of the events that featured the platoon of Zaid bin Harithah.

在接连的失败之后,古莱什人加快了与穆斯林进行决战的准备。年初时,一切已经就绪,可以出发。麦加人还决定带上他们的妇女同行,因为妇女可能会激励男人们奋勇作战。于是,一支三千名精锐战士组成的军队向麦地那进发,其中七百人身披铠甲,两百名骑兵骑着健马,另有三千头骆驼和十五名妇女。总指挥是阿布·苏福扬·本·哈勒卜,骑兵由哈立德·本·瓦利德率领,并由伊克里马·本·阿布·哲赫勒协助指挥,而白尼·阿卜杜·达尔部族则负责掌旗。

In the light of these successive failures, Quraish precipitated and accelerated their preparations for a decisive battle with the Muslims. At the turn of the year everything was ready for the move. The Makkans also decided to take their women along with them for they might arouse them to fight manfully. Thus a contingent of three thousand pitched warriors, of whom seven hundred were mailed soldiers and two hundred well-mounted cavalry with three thousand camels and fifteen women marched towards Madinah. The general leader was Abu Sufyan bin Harb, the cavalry under the leadership of Khalid bin Al-Waleed assisted by ‘Ikrimah bin Abi Jahl, and Bani ‘Abd Ad-Dar were entrusted with the flag.

长久以来深藏于心的仇恨与怀恨在心的怨愤弥漫于整个局势之中，预示着双方之间将爆发充满血腥、由复仇驱动的殊死战斗。与此同时，阿拔斯·本·阿卜杜勒·穆塔利卜正密切注视着军队的调动与战争的准备，并将这一切写入一封紧急信件派人送给先知ﷺ。先知ﷺ收到此信时正在库巴清真寺。乌拜伊·本·凯尔卜将信读给先知ﷺ听，先知ﷺ吩咐他对信中的严重内容保持缄默。先知ﷺ随即返回麦地那，召集辅士与迁士开会，并与他们就应采取的措施进行了严肃的磋商。

Old deep-seated feelings of hatred, with heart-based grudge enveloped the whole process foreshadowing bitter, bloody revenge-instigated fighting between the two parties. Meanwhile Al-‘Abbas bin ‘Abdul Muttalib, was closely watching the military movements and preparations for war, and these were all included in an urgent message sent by him to Prophet (Peace be upon him) who received it while he was in Qubâ’ Mosque. Ubai bin Ka‘b read the letter to the Prophet (Peace be upon him), who asked him to be reticent with respect to its serious contents. He hurried back to Madinah, convened a meeting with the Helpers and Emigrants and conducted with them serious consultations as regards the measures to be taken.

整个麦地那进入了戒备状态，所有男子即使在礼拜时也全副武装，以防发生任何紧急情况。一群辅士自愿守卫先知（愿主赐福于他并使他平安），整夜守在他的门前，其中有萨阿德·本·穆阿兹、欧赛德·本·胡代尔和萨阿德·本·欧巴德。为免遭到突袭，麦地那人组成武装队伍，开始巡查城市的各个入口和通往城市的道路。为了侦察多神教徒的动向，穆斯林的小分队开始沿路巡逻，以防可能出现的敌人袭击。另一方面，麦加军队仍沿着惯常的西面道路前进。抵达阿布瓦时，艾布·苏福扬的妻子欣德·宾特·欧特白建议挖开先知母亲的坟墓，但军队的首领们因害怕随之而来的后果而拒绝这样做。随后，军队沿着欧盖格山谷行进，向右转，在乌候德山附近一个名为“艾尼尼”的地方扎营。那是伊历3年舍瓦勒月6日，星期五。

The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids. The Makkan army, on the other hand, continued the march along the usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife, suggested that they dig up the grave of the Prophet’s mother, but the leaders of the army refused to do so for fear of the consequent results. The army then followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called ‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.

麦地那侦察队逐步将麦加军队的消息传回。随后,安拉的使者ﷺ召开了军事磋商会议,与众人交换对局势的看法。他向大家讲述了自己做的一个梦。他说:“以安拉起誓,我梦见了——我祈求安拉让它成为吉祥之梦——有牛被宰杀,我的剑尖上有一个缺口,我还把手伸进了一件坚固的铠甲里。”这梦的解释是:“牛”指的是他的一些部下将会阵亡,“剑尖上的缺口”指的是他的家族中将有人受伤,至于“铠甲”,指的就是麦地那。随后,他提议穆斯林不要出城,而应在城内布防。他的看法是,应让敌人暴露在旷野中,使其疲惫不堪,这样穆斯林就无需冒险交战。但如果敌人企图进攻麦地那,穆斯林男子将在巷口迎战,而穆斯林妇女则从屋顶上给予援助。出席会议、作为哈兹拉季部落首领的阿卜杜拉·本·乌拜伊·本·赛勒勒——伪信士的头目——支持先知ﷺ的计划。

The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Messenger of Allâh (Peace be upon him) held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: “By Allâh, I have dreamt of — I implore Allâh to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour.”. The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a suggestion that his Companions should not go out of Madinah and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet ’s plan.

事实上，他的同意并非基于计划的正当性，而是出于个人利益。他不想参战。相反，他暗中打算远离战斗。然而，真主的旨意是要让他暴露并在公众面前蒙羞——这是第一次。真主的旨意是要揭开并拉下遮掩他们不信之心的帷幕。真主的旨意使穆斯林得以认清那些潜伏在他们衣襟之内、袖管之中的毒蛇的真相。感谢真主，穆斯林在他们生命中最危急的时刻之一认清了它们。

As a matter of fact his agreement was not based on the righteousness of the plan but rather on personal benefit. He did not want to fight. On the contrary he secretly aimed at being far away from fight. However it was Allâh’s Will that he should be disclosed and disgraced in public — for the first time. It was His Will that the curtain which concealed their disbelief behind should be uncovered and pulled down. Allâh’s Will enabled the Muslims to recognize the reality of those snakes that were creeping within their garments and inside the sleeves of their clothes. Thanks to Allâh they recognized them in one of the most critical times of their lives.

一些未能参加白德尔战役的杰出圣门弟子建议先知离开麦地那出战，并极力劝他接受他们的意见。其中一人说：“真主的使者啊，我们期盼这一天已经很久了；我们也曾恳求真主让这一天早日到来。感谢真主，如今是应当战斗的时候了。让我们出去与敌人交战吧，免得他们以为我们已经丧失了斗志，不敢与他们作战。”先知的伯父哈姆扎·本·阿卜杜勒·穆塔利卜，在白德尔战役中已用多神教徒的血染红了他的剑饰，他走在那些热切地催促先知出去迎击不信者的人们前面。他对先知ﷺ说：“以赐予你经典的真主发誓，我不吃任何东西，直到我在麦地那城外用我的剑与他们战斗。”

Some of the best honourable Companions, who had missed Al-Jihâd in Badr invasion, suggested that the Prophet (Peace be upon him) should go out of Madinah and urged him to accept their point of view. One of them said: “O, Messenger of Allâh (Peace be upon him), for long time we have been looking forward to this day; and we have implored Allâh to make such a day draw near. Thanks to Allâh it is time to fight. So let us go out and fight our enemies lest they should think that we have lost heart and do not dare to fight them.” Hamza bin Abdul Muttalib the paternal uncle of the Prophet (Peace be upon him), who had already covered the ornaments of his sword with idolaters’ blood in Badr Battle, was ahead of those enthusiastics who urged him to go out and meet the disbelievers. He said to the Prophet (Peace be upon him): “By Allâh, Who has sent the Book down unto you, I will not taste food till I fight them with my sword outside Madinah.”.

在主麻聚礼的讲台上,先知ﷺ在演说中勉励众人奋勇作战。他说:“如果你们坚定不移,就会得到全能者的援助。”随后他命令部下准备战斗。大多数人都非常欢喜。他带领众人做了晡礼。之后,他在两位朋友艾布·伯克尔和欧麦尔的陪同下进入家中。二人帮他穿戴好服饰和头巾。他武装自己,内外穿了两层铠甲,佩带上剑,然后出去见众人。众人正焦急地等待着他。 撒尔德·本·穆阿兹和乌赛德·本·胡代尔责备众人逼迫先知ﷺ。他们说:“你们迫使安拉的使者ﷺ去在麦地那城外迎战敌人。”因此,他们决定把整件事交由先知ﷺ决定,并为自己先前的所作所为而自责。先知ﷺ出来时,他们说:“安拉的使者啊,我们不该与您意见相左。您可以按您的意愿行事。如果您愿意留在麦地那城内,我们就与您一同留下。”安拉的使者ﷺ于是说:“先知一旦穿上铠甲,在安拉对他与敌人之间作出裁决之前,是不应该脱下来的。”

Ascending the pulpit at the Friday congregational prayer, the Prophet (Peace be upon him) urged the people in his sermon to fight courageously. “If you remain steadfast,” he said “you will be helped by the Power of the All- Mighty.” Then he commanded his men to make ready for the battle. Most of them rejoiced greatly. He led the afternoon prwith crowds of people. Then he entered his house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress and wear his headcloth. He armed himself and wore two armours one over the other. He wore his sword and went out to meet people, People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the enemy outside Madinah.” Therefore they were determined to leave the whole matter to the Prophet (Peace be upon him), and blamed themselves for what they had already done. When the Prophet (Peace be upon him) came out, they said: “O Messenger of Allâh, we should have not disagreed with you. So, you are free to do what you desire. If you prefer to stay inside Madinah we will stay with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It does not become a Prophet that once he had put on armour, he should take it off, until Allâh has decided between him and the enemy.”

先知ﷺ将他的军队分成三个支队：

THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE BATTALIONS:

1. 穆哈吉尔营，由穆斯阿布·本·欧麦尔·阿卜杜里指挥。

1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.

2. 奥斯部落的分队由乌赛德·本·胡代尔指挥。

2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.

3. 由哈巴卜·本·蒙迪尔率领的安萨尔-哈兹拉季分队。

3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.

军队由一千名战士组成；其中一百人穿着铠甲；另有五十名骑兵。他任命伊本·乌姆·马克图姆在麦地那带领众人礼拜。出发的消息被宣布，军队向北开拔，两位萨阿德走在军队前面，他们二人都穿着铠甲。

The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the people in prayer in Madinah. Departure was announced and the army moved northwards with the two Sa‘ds, who were armoured, running in front of the army.

当经过瓦达尔山小道时,他看到一支装备精良的部队,他们是从大军主力中分离出来的。先知(愿主赐福他并使他平安)询问他们是谁,有人告诉他,他们是犹太人,是哈兹拉季部落的盟友。他们告诉他,他们想参与对抗多神教徒的战斗。"他们皈依伊斯兰教了吗?"先知(愿主赐福他并使他平安)问道。"没有,"他们说。于是他拒绝接纳他们,并说他不会寻求不信道者的援助来对抗多神教徒。

Upon passing along Al-Wada‘ mountain trail he saw a well-armed battalion, which were detached from the main body of the army. The Prophet (Peace be upon him) inquired who they were and he was told that they were Jews and were allies of Al-Khazraj. They told him that they wanted to contribute to the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace be upon him) asked. “No,” they said. So he refused admitting them and said that he would not seek the assistance of disbelievers against the idolaters.

当他抵达一个名叫沙伊赫罕的地方时,他检阅了军队。他遣返了那些他认为身有残疾或年纪太小、无法参加战斗的人。其中有阿卜杜拉·本·欧麦尔·本·哈塔卜、乌萨马·本·宰德、乌赛德·本·宰海尔、宰德·本·萨比特、宰德·本·阿尔components……

As soon as he reached a location called Ash-Shaikhan, he paraded his army. He dismissed those whom he considered to be disabled or too young to stand the fight. Among them were ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba and Al-Barâ’ bin ‘Azib, Sahih Al-Bukhari pointed out that he had shared in the fight that day.

安拉的使者ﷺ允许拉菲尔·本·哈狄季和萨穆拉·本·朱农德都参加军队，尽管他们年纪太小。前者被证明擅长射箭；后者与前者摔跤并且战胜了他。拉菲尔被录取后，萨穆拉说：“我比他更强壮，我能够胜过他。”先知ﷺ听到这话后，命令他们摔跤。他们照做了。萨穆拉获胜，因此他也被录取了。

The Messenger of Allâh (Peace be upon him) allowed both Rafi‘ bin Khadaij and Samura bin Jundub to join the army — though they were too young. The former proved to be skillful at shooting arrows; the latter wrestled the former and beat him. The admission of Rafi‘ made Samura say: “I am stronger than him, I can overcome him.” When the Prophet (Peace be upon him) heard this saying he ordered them to wrestle. They did. Samura won so he was also admitted.

当夜幕降临时,他们在那里做了日落礼和昏礼,并在那里过夜。选出五十人守卫营地并巡视四周。穆罕默德·本·麦斯莱迈·安萨里是卡布·本·艾什拉夫远征队的英雄,负责指挥守卫。而达克旺·本·阿卜杜·盖斯则专门承担守护先知ﷺ的责任。

As night fell upon them there, they performed both the sunset and the evening prayers and spent the night there as well. Fifty people were chosen to guard the camp and go round it. Muhammad bin Maslama Al-Ansari, the hero of the brigade of Ka‘b bin Al-Ashraf, was in charge of the guards. Whereas Dhakwan bin ‘Abd Qais undertook the responsibility of guarding the Prophet (Peace be upon him), in particular.

在夜深、临近黎明之时,先知(愿主赐其平安)启程,抵达沙特(Ash-Shawt)时,他礼了晨礼。当时他们与敌人的距离近到彼此能够望见。正是在那里,伪信士阿卜杜拉·本·乌拜伊(‘Abdullah bin Ubai)背叛了穆斯林。军队的三分之一随他退出,也就是三百名战士。他说:“我们不知道为什么要让自己去送死。”他声称,他的退出不过是对安拉的使者(愿主赐其平安)表示抗议,因为使者已经拒绝了他的意见,而采纳了其他人的意见。 毫无疑问,那并不是他离开的真正原因。如果真像这个伪信士所说,是因为他的意见被拒绝,那么他加入先知的军队就毫无意义。若果真如此,他从出征之初就应当拒绝随军出发。事实上,这次叛乱、退出和脱离的真正目的,是在这个微妙而尴尬的处境与时刻,在处于敌人视听范围之内的穆斯林军队中制造困惑、思想混乱和秩序紊乱;敌人也正期望看到穆斯林一方的分裂日益加剧,与他们自己一样。他们还意图摧毁信士们高昂的士气。在他们看来,这将加速穆罕默德、他忠实的同伴以及伊斯兰整体的瓦解,从而导致其覆亡。如此一来,那个伪信士便可清除障碍,重新夺回他在伊斯兰进入麦地那后所失去的领导地位。

At the end of the night and just before it was daybreak, the Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the dawn prayer. There he was close enough to the enemy that they could see one another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled against the Muslims. One-third of the army withdrew with him — that is to say three hundred fighters. He said, “We do not know why we shall kill ourselves.” He claimed that his withdrawal was no more than showing protest against the Messenger of Allâh (Peace be upon him) who had already refused his opinion and accepted that of the others.` Undoubtedly that was not the real cause of his detachment. If it had been the refusal of his opinion — as the hypocrite claimed — there would have no sense whatsoever for his joining the Prophetic army. If it had been so, he would have refused to go out with the army from the very beginning of the march. As a matter of fact the real purpose of this rebellion, withdrawal and detachment — at this delicate and awkward position and time — was to produce bewilderment, confusion of mind, and disorder in the Muslims army who were within the sight and hear range of the enemy who were also looking forward to seeing more and more dissension on the side of the Muslims, like themselves. They also aimed at breaking the high morale of the believers. That would accelerate — in their opinion — the breakdown and consequently the death of Muhammad, his faithful Companions and Islam as a whole. The way would then be clear for the reclaim of presidency, which that hypocrite had lost on the advent of Islam into Madinah.

若非安拉的护佑，伪信者的阴谋本可得逞。奥斯部落的哈里萨家族和赫兹拉吉部落的赛莱麦家族，都在一定程度上被伪信者的所作所为所打动。两族都陷入了深深的困惑，几乎准备退出（战场），但安拉的护佑使他们免于这种耻辱。关于他们的这件事，安拉说：

Short of Allâh’s Care, the hypocrite’s plot would have been successful. Banu Haritha of Al-Aws and Banu Salama of Al-Khazraj were partially impressed by the hypocrite’s behaviour. Both of them were overwhelmed by confusion and they had almost started to withdraw, but Allâh’s Care saved them from that disgrace. About their incident Allâh says:

• “当你们中的两派人几乎要失去勇气时，安拉是他们的保护者。信士们应当专心信赖安拉。”{3:122}

• “When two parties from among you were about to lose their heart, but Allâh was their Wali (Supporter and Protector). And in Allâh should the believers put their trust.” [3:122].

带着剩下的战士,安拉的使者ﷺ向敌人进发。伪信徒叛变并撤离之后,士兵人数只剩下七百人。多神教徒的营地位于这样一个地方:通往乌侯德的许多道路几乎都被他们堵住了。于是安拉的使者ﷺ对他的部下说:“你们中间哪一个人能带我们走一条近路,既能到达那些人(即多神教徒)所在之处,又不经过他们的地方?”阿布·凯赛迈说:“安拉的使者ﷺ啊,我就是您需要的人。”于是他选定了一条通往乌侯德的近路,经过哈拉·巴尼·哈里萨及其农田,使多神教徒的军队留在了西侧。

With the remainder of fighters, the Messenger of Allâh (Peace be upon him) moved towards the enemy. After the rebellion and withdrawal of the hypocrites, the number of soldiers was reduced to seven hundred only. The camp of idolaters was situated in such a place that the many roads leading to Uhud were almost blocked by them. So the Messenger of Allâh (Peace be upon him) said to his men: “Which man of you can lead us to where the people (i.e. the idolaters) are, along a short track that does not pass by them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the man you need.” Then he chose a short track that led to Uhud passing by Harrah Bani Harithah and their farms, leaving the idolaters’ army westwards.

他们在途中经过了马尔巴·本·盖兹的田地“哈伊特”（即田地），此人是一个盲目的伪信士。马尔巴感觉到并意识到他们是先知的军队，便开始向他们脸上扔泥土，于是众人急忙要杀他，但先知ﷺ说道：

On their way they passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he started throwing earth at their faces, so they rushed to kill him, but the Prophet (Peace be upon him) said:

“不要杀他。他心里和眼睛都是瞎的。”

• “Do not kill him. He is blind in heart and eyes.”.

安拉的使者ﷺ一直前行，直到走下乌侯德山的小丘，来到山谷的斜坡处。他率领军队在那里扎营，面对麦地那，背后是乌侯德山。于是敌军站在了穆斯林与麦地那之间，形成一道屏障。

The Messenger of Allâh (Peace be upon him) went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

安拉的使者ﷺ动员了他的军队。他把他们排成两行,以备战斗。他挑选了五十名擅长射箭的弓箭手组成一支小队,让他们听从阿卜杜拉·本·朱拜尔·本·安-努尔曼·阿勒-安萨里·阿勒-奥西·阿勒-巴德里的指挥。他向他们下达命令,让他们留在原地——在瓦迪运河(即山谷的一条渠道)南岸的一座山坡上,位于穆斯林营地的东南方,距离伊斯兰军队约一百五十米。后来,这座山被称为"弓箭手山"。

TheMessenger of Allâh (Peace be upon him) mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.

先知穆罕默德ﷺ在他对这支小队的吩咐中阐明了他们的任务。他对其首领说："用箭把马从我们这里赶开，免得它们从背后（后方）攻击我们。无论我们赢得还是输掉这场战斗，你们都要坚守自己的阵地，并牢记不能让敌人从你们这一侧攻击我们。"ﷺ

The Messenger of Allâh (Peace be upon him) clarified the mission of this squad in words he directed to them. He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”.

他接着说道：

He added:

“保卫我们的后方！如果你们看见我们被杀，不要来帮助我们；如果你们看见我们得胜，不要来分享战利品。”

• “Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us.”.

在布哈里的一个版本中，先知ﷺ说："如果你们看到我们被飞鸟叼走撕碎，除非我派人来叫你们，否则不要离开你们的这个位置。如果你们看到我们已经打败了敌人并将他们踩在脚下，除非我派人来叫你们，否则也不要离开你们的位置。"

In a version by Al-Bukhâri the Prophet (Peace be upon him) said: • “If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.”.

随着这支小队的部署，他们被安排在山坡上，并下达了严格的军事命令，真主的使者ﷺ堵住了唯一可能让多神教徒悄悄绕到穆斯林阵线后方、甚至将其包抄围困的山沟。

With the assignment of this squad and locating it on the mountainside and the issuance of those strict military orders, the Messenger of Allâh (Peace be upon him) blocked the only groove that might lead the idolaters stealthily to the rear of Muslim ranks and might even enable them to encircle them in an encompassment procedure.

军队其余岗位与职责的分配由先知ﷺ安排如下:右翼由他任命为阿勒-蒙齐尔·本·阿慕尔。左翼他任命祖拜尔·本·阿瓦姆,并让米格达德·本·阿斯瓦德担任其副手与支援者。祖拜尔的职责是在哈立德·本·瓦利德的骑兵面前坚守阵地。安拉的使者ﷺ挑选了最精锐、最勇敢的一队人,担任军队的先锋。他们以机敏、警觉和勇敢著称,其战斗力据估计相当于数千人。

The assignments of posts and responsibilities for the rest of the army were performed by the Prophet (Peace be upon him) as follows: On the right wing, he appointed Al-Mundhir bin ‘Amr. On the left he appointed Az-Zubair bin Al-‘Awwam, and made Al-Miqdad bin Al-Aswad his assistant and supporter. Az-Zubair’s function was to standfast in the face of Khalid bin Al-Waleed’s horsemen. The Messenger of Allâh (Peace be upon him) selected the top and the most courageous group to be in the vanguard of the army. They were notable for their readiness, alertness and bravery and estimated to be equal to thousands of men.

信使安拉ﷺ禁止穆斯林在没有得到他的命令之前开战。他随后穿上两层铠甲，一件在前，一件在后。他督促同伴们作战，激励他们在战斗中展现耐力与坚定。他开始在他们心中培养勇敢与无畏的精神。为了鼓动和激发同伴们，并使他们在战斗中坚定不移，他拿起一把锋利的剑，握在手中，呼喊他的同伴们，说：“谁愿意拿起这把剑，并将其用在它应得之处？”许多人上前去取。其中有阿里·本·艾比·塔利卜、祖拜尔·本·阿瓦姆和欧麦尔·本·赫塔卜。但这把剑没有给任何人。艾布·杜贾纳·西马克·本·赫尔沙问道：“安拉的使者啊，它的代价是什么？”先知ﷺ说：“是用它击打敌人的面颊，直到剑身弯曲。”艾布·杜贾纳说：“安拉的使者啊，我愿以这个代价取得它。”于是这把剑被交给了他。

The Messenger of Allâh (Peace be upon him) forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: “Who is ready to take this sword and give it its proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I will take it for that price.” and he was given the sword.

阿布·杜贾纳是一位勇敢的人，他在战场上总是昂首阔步。他头上system扎着一条红色的头巾。每当人们看到他扎上头巾，大家便知道他已下定决心，要战斗到死。因此，阿布·杜贾纳一拿到先知ﷺ的剑，便扎上头巾，开始在战士中间昂首挺胸地走来走去。

Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet ’s sword, he banded his head and started strutting amongst the fighters.

看到他这样做，真主的使者（愿主福安之）ﷺ说：“这种走路的方式，除了这种情况，真主是厌恶的。”

Watching him doing that, the Messenger of Allâh (Peace be upon him) said: “This is a sort of walking that Allâh detests except in such a situation.”

多神教徒在动员军队时采用了列阵制度。军队的总指挥权交给了阿布·苏福setup·萨赫尔·本·哈尔卜，他位于军队的中央位置。哈立德·本·瓦利德位于右翼；而阿克勒迈·本·阿布·贾赫勒则位于左翼。萨夫万·本·欧迈耶负责步兵。弓箭手则由阿卜杜拉·本·阿比·拉比阿指挥。

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.

至于旗帜，由banu ‘Abd Ad-Dar家族的一支队伍负责扛举。军队各职位的分配自‘Abd Munaf早已安排妥当，一直沿袭至今。这一安排是从Qusai bin Kilab那里继承下来的，正如我们在本书前面部分已经提及的那样。没有人有权与他们争夺此事。这符合他们从祖先那里承袭下来的传统。

As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.

阿布·苏富扬作为总指挥，提醒他的部下——也就是旗手们——古莱什人在白德尔日（即那场战役）时发生了什么，当时他们的旗手安-纳达尔·本·哈里斯被俘。为了激起他们对穆斯林的愤怒与敌意，他说："哦，阿卜杜·达尔的子孙们！你们被指派为我们的旗手，你们也知道，旗帜是敌人首先攻击的目标。旗帜一旦倒下，我们也就倒下了。因此，我说，你们要么保证它的安全，要么把它交给我们，我们必定会替你们完成这项任务。"

Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.”.

阿布·苏福彦的企图似乎收到了成效。他的讲话使白尼·阿卜杜·达尔部落极为愤怒，他们威胁他，几乎要对他动手。他们对他说：“你想让我们把旗帜的保管权交给你？明天我们与他们交战时，你会看到我们的所作所为。”事实上，他们英勇作战，坚守旗帜，直到全部战死。

Abu Sufyan’s attempt seemed to be fruitful. For his speech made Bani ‘Abd Ad-Dar so extremely angry that they threatened him and almost attacked him for that. Addressing him, they said: “You want us to deliver you the custodianship of the standard? Tomorrow when we fight them, you will witness our deeds.” As a matter of fact, they fought bravely and stoodfast in defence of the standard till they were all killed.

在战役爆发前不久,古莱什人曾试图在穆斯林之间挑拨离间、制造纷争。首先,艾卜·苏福扬派人向圣辅士们传话说:“请你们不要插手,任由我们去与我们的同族表亲作战。如果你们袖手旁观,我们就不会与你们交战,因为与你们作战并不是我们的目标。”然而这一企图徒劳无功。对于那些信仰如山岳般坚定稳固的人来说,这样一个阴险的计谋又能起什么作用呢?圣辅士们的回答无疑令艾卜·苏福扬失望,与他的期望截然相反。

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.

时刻已到,两军渐渐逼近。古赖氏因第一次的失败并未气馁,又做了一次同样目的的尝试,这次借助了一个叛徒,名叫阿布·阿米尔·法西格(Abu 'Amir Al-Fasiq),其名为阿卜杜·阿穆尔·本·赛菲(‘Abd ‘Amr bin Saifi)。他被称为修士,但安拉的使者ﷺ给他起了个绰号"法西格"(即邪恶的越轨者、放荡者)。他在蒙昧时期曾是奥斯部落的首领,伊斯兰来临时,他无法容忍。他公开宣布与安拉的使者ﷺ为敌。他离开麦地那,前往麦加的古莱什人那里,召集他们反对安拉的使者ﷺ,并怂恿他们对他发动战斗。他声称自己在族人中受人服从和尊敬,一旦他们看到他前来,便会立即追随他。

The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh (Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.

因此,他是古莱什部落的乌合之众和奴隶中第一个表示抵抗的人。他呼喊自己的族人,认出了他们,说:“奥斯部落的族人啊!我是阿布·阿米尔。”他们回答说:“愿你这个法西格的模样,谁也不愿看到。”听到他们这样说,他说:“我离开之后,我的族人一定遭遇了什么灾祸。”于是战斗爆发时,他猛烈地与他们作战,也向他的族人投掷石块。

So he was the first one among the mob and slaves of Quraish to show resistance. He called out unto his people, recognized them and said: “O kinfolk of Aws! I am Abu ‘Amir.” Their reply was “No eyes of anybody shall be consoled by viewing you, O Fâsiq.” Hearing them say so, he said: “My people must have been afflicted by an evil after my departure.” Therefore when the fight broke out, he fought them fiercely and pelted his people with stones, as well.

这是古莱什人第二次试图在信士之间播撒分裂的种子。然而，这也暴露出古莱什人尽管在人数和装备上占据优势，内心却深深地充满了恐惧。

That was how the second attempt of Quraish to sow the seeds of discord among people of Faith. This, however, revealed the great terror of the Quraishites cast in their hearts in spite of their supremacy in number and equipment.

古莱什妇女也参加了由艾布·苏福ยान之妻、欣德·宾特·欧特白所率领的这场战役。她们在多神教徒的队列中穿梭往来，敲击手鼓，鼓励男人们作战，激起勇士、持矛者、剑士和勇敢战士的斗志。有一次，她们对旗手们喊话： Note: I should correct a typo in my output: the name should read 艾布·苏福扬 (Abu Sufyan). Corrected translation: 古莱什妇女也参加了由艾布·苏福扬之妻、欣德·宾特·欧特白所率领的这场战役。她们在多神教徒的队列中穿梭往来，敲击手鼓，鼓励男人们作战，激起勇士、持矛者、剑士和勇敢战士的斗志。有一次，她们对旗手们喊话：

Quraishi-women participated in the battle led by the wife of Abu Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped on tambourines, encouraged men to fight, inflamed the emotions of heroes, lancers, swordsmen and brave fighters. At one time they addressed the standard-bearers:

“哦，阿卜杜·达尔的子孙们！”

• “O Bani ‘Abd Ad-Dar!.

哦，守卫家园的勇士们， 挥动你们锋利的剑吧……

O home defenders, Strike with your sharp swords …”.

然而在另一些时候，他们会用歌咏来煽动人们的热情。

And at another time they would wage people’s zeal by singing:

“如果你们奋勇作战，我们就会拥抱。

• “If you fight (bravely), we will embrace.

并铺开垫子欢迎你。

and unfold mats to welcome you.

“但如果你们从战场上逃跑，我们就会离弃你们，不再爱你们。”

But if you flee from the battlefield, we leave you, Desert you and no more love you.”

两方逐渐靠近,彼此非常接近。战斗的各个阶段开始了。第一位出战的是旗手塔勒哈·本·艾布·塔勒哈·阿卜达里,他是当时最杰出的多神教徒,也是古莱氏战士中最勇猛的人之一。穆斯林给他起了个绰号,叫“军队的公羊”。他骑着骆驼出来,向穆斯林挑战单打独斗。由于他的勇猛,人们都不敢迎战他;但祖拜尔·本·阿瓦姆上前应战。他不给“公羊”任何出手的机会,像狮子扑向骆驼背上的猎物一样扑向他,将他拽下地来,并用剑将他杀死。

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.

正当使者（愿主福安之）目睹那奇妙的一幕时，他高呼：“安拉至大（Allâhu Akbar），”意思是“安拉是最伟大的”，穆斯林们也跟着高呼“安拉至大”。他赞扬了祖拜尔，说道：

The Messenger of Allâh (Peace be upon him) who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

“每位先知都有一位门徒，而祖拜尔是我的门徒。”ﷺ

• “Every Prophet has a disciple and Az-Zubair is a disciple of mine.”.

随后全面交战爆发,战场各处双方的厮杀都变得异常激烈。战斗的焦点集中在旗帜的持有者身上。在他们的首领塔勒哈·本·艾比·塔勒哈阵亡之后,阿卜杜·代尔部族轮流承担这一使命。塔勒哈的兄弟奥斯曼冲上前去,夺起倒在其兄遗体旁的旗帜,高声吟道:“持旗者有权用鲜血染红旗杆,直到旗杆在他手中被折断。”哈姆扎·本·阿卜杜勒·мутталиб扑上前去,给了他一击,砍断了他的手臂和肩膀,刀势一直劈到肚脐,露出了他的肺。

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: “The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.

旗帜随后又被阿布·萨德·本·阿比·塔勒哈再次举起;但萨德·本·阿比·瓦卡斯一箭射中了他,箭矢正中咽喉,使他舌头垂出,气绝身亡。另一种传述说,阿布·萨德举起旗帜,向穆斯林挑战,要他们与他交战。阿里·本·阿比·塔利卜出阵迎战,二人交换了两击。随后阿里给了他致命的一击,结果了他的性命。

The standard was raised up again by Abu Sa‘d bin Abi Talha; but Sa‘d bin Abi Waqqas shot him with a deadly arrow that hit him at his throat and made his tongue hang out breathing his last. In another version it was narrated that Abu Sa‘d lifted the standard up and challenged the Muslims to fight him. ‘Ali bin Abi Talib went forth. They exchanged two blows. Then ‘Ali gave him a terminal blow that finished him off.

哈姆扎的刺客瓦哈什·本·哈尔卜描述了他如何杀死哈姆扎。他说：

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:

“我曾是朱拜尔·本·穆特ʿim的奴隶，他的伯父图ʿaima·本·阿迪在白德尔战役中受伤。因此，当古莱什人向乌侯德进军时，朱拜尔对我说：‘如果你暗中杀死穆罕默德的叔叔哈姆扎，你就会获得自由。’”

“I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”.

“于是我与众人一同出征乌侯德。”他常这样形容自己：“我是擅长投矛的好手。”“当两军交战时，我便出去寻找哈姆扎。我看见他在混战的人群中，他像一匹黑白条纹的骆驼，以剑猛烈击打，无人能挡他的去路。以安拉发誓！当我准备好，并设法抓住合适的时机用矛刺他时，我有时藏在树后或岩石后，希望他能走近，进入投矛的range之内——就在那时，我看见西巴·本·阿卜杜·阿尔-乌扎向他靠近。哈姆扎看到他，便说：‘来吧！你这个割礼妇的儿子！’——因为他的母亲曾是位行割礼的妇人。接着他挥出一剑，有力的一击几乎不可能落空，正中他的头部。”

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head.”.

瓦希希说:“然后我掂了掂我的长矛,挥动它直到我满意为止,接着我刺向他,长矛穿入他的腹部,从他的两腿之间穿出。他想向我走来,却因伤势而倒下。我就把长矛留在他的肠子里,留他在那里直到他死去。然后我走到他跟前,拔出我的长矛,返回营地。我留在那里,没有外出,因为他是我唯一要找的人。我杀他只是为了让自己获得自由。所以我一回到麦加,就成了自由人。”

Wahshi said: “Then I balanced my spear and shook it till I was content with it, then I speared him and it went down into his stomach and issued out between his legs. He attempted moving towards me but he was overcome by his wound. I left him there with the spear in his entrails till he died. Then I came to him, pulled out my spear and returned to the encampment place. I stayed there and did not go out, for he was the only one I sought. I only killed him to free myself. So as soon as I got back to Makkah, I became a free man.”

虽然安拉及其使者的雄狮——哈姆扎·本·阿卜杜勒·穆塔利卜——的殉难是一大损失，穆斯林在战场上仍然完全掌控了局势。那一天，艾布·伯克尔、欧麦尔·本·哈塔卜、阿里·本·艾比·塔利卜、祖拜尔·本·阿瓦姆、穆斯阿卜·本·欧麦尔、塔勒哈·本·欧拜杜拉、阿卜杜拉·本·贾赫什、萨阿德·本·拉比尔和阿纳斯·本·纳笃尔等人，以及其他人，都奋勇作战，既猛烈又有效，以至于他们击碎了多神教徒的坚强意志，并将他们驱散。

Although the death of Asad (Lion) of Allâh and His Messenger — Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full control over the whole situation on the battlefield. On that day, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas bin An-Nadr and others — all of them fought so fiercely, effectively and efficiently that they broke the strong will of the idolaters and scattered them.

当日那些勇敢的战士中有一位是哈宰莱·安-加西勒。他就是哈宰莱·本·艾布·阿米尔。艾布·阿米尔就是那位被称为“Al-Fâsiq”（即放荡作恶者）的修士，也正是我们前面刚刚提到的那个人。哈宰莱刚刚结婚，听到圣战的号召后，便离开了妻子的床榻，为圣战（为主道而战）而出发。他一听到圣战的号召就立即动身。当他在战场上与多神教徒对阵时，他冲过他们的队列，直到抵达他们的首领艾布·苏福扬·赛赫尔·本·哈尔卜。他几乎就要杀死对方了，如果不是注定他要成为殉道者的话。因为就在那一刻，他被沙达德·本·艾斯沃德看见，后者一击将他打死。

One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed ‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

当Allah的使者（愿主赐他平安）安排的弓箭手小队驻守在弓箭手山上时，他们在指挥战事方面占据了优势，使战况有利于穆斯林军队。麦加的骑兵由Khalid bin Al-Waleed指挥，并得到Abu ‘Amir Al-Fâsiq的支持，曾三次进攻穆斯林军队的左翼，意图击溃该翼，然后渗透到后方，在穆斯林的队伍中制造混乱和慌乱，进而给他们以沉重打击。但由于弓箭手们的灵活应变和英勇努力，三次进攻均被挫败。

The archers squad whom the Messenger of Allâh (Peace be upon him) located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.

战斗持续激烈地进行，穆斯林全面掌控着整个军事局势，直到多神教徒最终踉跄后退、溃逃，把所谓的傲慢与矫饰的尊严抛诸脑后。他们的军旗被战士们的脚踩在地上，再无一人有勇气上前去扶起。仿佛那三千名多神教徒所对抗的不是区区几百人，而是三万名穆斯林。

War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

伊本·易司哈格说:“然后，安拉降下祂的援助给穆斯林，并应验了祂对他们的许诺。他们追击多神教徒，把他们赶出了营地。这无疑是一场确定的败北。”在阿卜杜拉·本·祖拜尔的一个版本中，他的父亲说：“我以安拉发誓，我看见欣德·宾特·乌特芭的仆人和她的女伴们提着衣裙逃跑，没有人阻止我们俘获她们。”

Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah bin Az-Zubair that his father had said: “By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them.”.

在另一个版本中，阿尔-巴拉·本·阿兹布（Al-Barâ’ bin ‘Azib）——见于《圣训实录》（Sahih Al-Bukhâri）——他说：“当我们与他们交战时，他们逃跑了，他们的妇女可以被看见在山上逃跑，脚环露出，双腿暴露。”穆斯林追击敌人，将他们杀死，并收取战利品。

In another version by Al-Barâ’ bin ‘Azib — mentioned in Sahih Al-Bukhâri — he said: “When we fought them, they fled, and their women could be seen fleeing in the mountains with their anklets and legs revealed.” The Muslims pursued the enemies putting them to sword and collecting the spoils.

当伊斯兰的小小军队正在书写对麦加人的第二次绝对而明确的胜利时——这一胜利在荣耀与光辉上不逊于巴德尔之役的第一次胜利——山丘上的大多数弓箭手犯下了一个致命的错误，使整个局势急转直下，并成为穆斯林遭受重大损失的根源。这几乎导致了先知ﷺ被杀害，也给他们在巴德尔战役中理应赢得的声誉与尊严留下了非常不好的印象。

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet (Peace be upon him), and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.

我们已经谈到过，弓箭手们曾被明确命令坚守阵地，无论主战场局势如何发展。尽管有这些严格的命令，他们的指挥官——‘Abdullah bin Jubair——也发出了警告，但仍有四十名弓箭手擅离岗位，他们被过早响起的胜利欢呼声所诱惑，也被对战利品的世俗贪欲所driven。其余的人，共九人，连同他们的指挥官‘Abdullah，决定遵守先知ﷺ的命令，留在原地，直到获准离开或战至最后一人。结果，山隘口的防守变得不足。精明的Khalid bin Al-Waleed抓住这一千载难逢的良机，迅速迂回至穆斯林军队的后方，对其形成包围。他消灭了Ibn Jubair及其小组后，迅速从穆斯林后方发起攻击，他的骑兵发出呐喊，标志着新的军事态势已经形成。多神教徒再次回身，反击穆斯林。一名叫做‘Umra bint ‘Alqama Al-Harithiyah的多神教女子冲到倒在地上的旗帜旁，拾起并将其高高举起。多神教徒们聚集在旗帜周围，彼此呼喊，直至将穆斯林包围，并坚定地准备再次作战。

We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war. The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended . The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.

因此，穆斯林被夹在两块磨石之间。

THE MUSLIMS CONSEQUENTLY GOT ENTRAPPED BETWEEN TWO MILLSTONES.

在那一刻，安拉的使者ﷺ身边只有一小队战士，共九人，他们位于军队后方，一边观察战事，一边守护着穆斯林战士。哈立德及其部下完全出乎他的意料地袭来，迫使他在两种选择之中作出抉择。

The Messenger of Allâh (Peace be upon him) was then among a small group of fighters — nine in number at the rear of the army, watching the engagement and braving the Muslim fighters. Khalid and his men took him by utter surprise, and obliged him to follow either of two options:

在伊ब्न·萨坎倒下之后,安拉的使者ﷺ身边只剩下那两位古莱氏人。在艾布·奥斯曼的一个版本中——该版本被《两部圣训集》所认可——他说:"当时,先知ﷺ身边只有塔勒哈·本·欧拜杜拉和萨德·本·艾比·瓦卡斯。那是先知ﷺ最为尴尬、最为危险的时刻,但对于多神教徒来说,这却是难得的良机,他们迅速加以利用。他们将攻击集中在先知ﷺ身上,期望能杀死他。"

After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon him) remained alone with only those two Quraishites. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace be upon him), but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet (Peace be upon him) and looked forward to killing him.

“‘Utbah bin Abi Waqqas用石头投掷他。一块石头落在他的脸上，他右下方的门牙Ruba‘iya（即位于犬齿与门牙之间的那颗牙）受伤。他的下唇也受了伤。‘Abdullah bin Shihab Az-Zuhri也袭击了他，劈开了他的额头。‘Abdullah bin Qami’a（Qami’a意为“受辱的女人”）是一名固执而强悍的骑士，他用剑狠狠地砍在他的肩上；这一击使安拉的使者ﷺ痛了一个多月，虽然它不足以砍破他的两层铠甲。他又重重地击中他的脸颊，力量之大，使他头盔上的两圈铁环嵌入了他神圣的脸颊。“接受我这一击吧，我是Ibn Qami’a。”他在用剑击打使者ﷺ时说道。安拉的使者ﷺ一边擦拭脸上流淌的血，一边回答道：“我祈求安拉使你受辱。”（即Aqma’aka Allâh）。在《布哈里圣训集》中记载，他的门牙断了，头被劈开，他开始擦去血迹，并说：“（我不知道）那些割破其先知ﷺ面容、打断其门牙的人，而先知ﷺ是召唤他们崇拜安拉的人，这样的人怎能繁荣或成功呢？”关于这一事件，至高无上的安拉降下了一节古兰经文，说：

‘Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh (Peace be upon him) for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take this stroke from me, I am Ibn Qami’a.” He said while striking the Messenger with his sword. The Messenger of Allâh (Peace be upon him) replied — while he was wiping the blood flowing on his face: “I implore Allâh to humiliate you.” (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: “(I wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?” About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

• “{不论他（真主）是宽恕他们，还是惩罚他们，这事与你无关（穆罕默德ﷺ），决定权属于真主；他们确是不义者（多神教徒、悖逆者和作恶者）。}”[3:128]

• “Not for you [O Muhammad (Peace be upon him) but for Allâh] is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zâlimûn (polytheists, disobedients, and wrong-doers).” [3:128].

“当乌侯德日发生时，先知（愿主祝福他）被留在后面，我是第一个回去看他的人。在他面前，我看到一个人正在为他挡开敌人。我心里想：‘我希望那是塔勒哈。愿我的父母为你牺牲。（主啊）让他是塔勒哈吧！愿我的父母为你牺牲！’途中，阿布·欧拜德·本·哲拉赫追上了我，他当时像鸟一样迅速前行。我们两人都赶忙去包扎先知ﷺ的伤口。”

“When it was Uhud Day and at the time that the Prophet (Peace be upon him) was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet ’s wounds.

那里我们看到塔勒哈身受重伤，躺在安拉的使者面前。先知说：“去照顾你们的兄弟吧，他的功修使他有资格进入乐园的居所。”我注意到，那顶铁环头盔的两个铁环已穿进了他的脸颊。于是我上前想把它们拔出来，但艾布·欧拜代说：“以安拉起誓，艾布·伯克尔啊，我恳求你，让我自己来做吧。”他怕伤到先知，便极其缓慢而小心地用嘴拔出其中一个铁环。接着，他也用嘴把箭拔了出来。结果，他的一颗门牙也因此掉落了。随后我又去拔第二个铁环，但艾布·欧拜代恳求我留给他：“艾布·伯克尔啊，我凭安拉请求你，让我来做吧。”他又极其缓慢而小心地用嘴拔出第二个铁环，直到它被拔出。安拉的使者说：“去照顾你们的兄弟吧，他已证明自己配得上住进乐园。”我们走近塔勒哈想为他医治，却发现他身上有大约十处刀伤。（这表明塔勒哈在那一天奋战和拼搏得多么英勇。）

There we found Talha suffering from serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet (Peace be upon him) said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet (Peace be upon him) he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh (Peace be upon him) said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. (This showed how efficiently Talha had fought and struggled on that day).”.

在那些艰难的时刻，一群穆斯林英雄聚集在先知ﷺ身边，组成一道盾墙，保护他免受多神教徒的伤害。其中有艾布·杜贾纳、穆斯阿卜·本·欧麦尔、阿里·本·艾比·塔利卜、萨赫勒·本·哈尼夫、艾布·赛义德·胡德里之父马立克·本·西南、乌姆·阿玛拉、努赛白·宾特·凯尔卜·马齐尼雅、戛塔达·本·努尔曼、欧麦尔·本·赫塔卜、哈推卜·本·艾比·巴勒泰阿和艾布·塔勒哈。

At those awkward moments of that day, a group of Muslim heroes gathered around the Prophet (Peace be upon him) forming a shield to protect him from the idolaters. Some of them were Abu Dujana, Mus‘ab bin ‘Umair, ‘Ali bin Abi Talib, Sahl bin Haneef, Malik bin — Sinan the father of Abu Sa‘îd Al-Khudri, Umm‘Amara, Nusaiba bint Ka‘b Al-Mâziniya, Qatada bin An-Nu‘man, ‘Umar bin Al-Khattab, Hatib bin Abi Balta‘a and Abu Talha.

但之后另一名麦加骑士，名叫阿卜杜拉·本·哲巴尔，袭击了哈里斯·本·阿·希马，一剑砍在他的肩上，他被抬回穆斯林的营地，伤势严重。然而，那名多神教徒最终并未逃脱死亡：阿布·杜贾纳——那位头缠红巾的英雄和勇士——重重一击，将他的头砍了下来。

But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.

在这场激烈的战斗中,穆斯林们被一种睡意所笼罩——这是一种安全与安宁,正如《古兰经》在此语境中所言,以帮助祂的仆人穆斯林。艾布·塔勒哈说:“在吾侯德日,我是那些被睡意所困扰的人之一。那一天,我手中的剑好几次掉落。一次又一次地掉下去,我又一次又一次地把它捡起来。”

During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up.”.

在有序的撤退中，穆斯林以极大的勇气和胆识，最终退到了乌侯德山的掩护之下。随后，其余的军队也跟随他们来到了那个安全的位置。就这样，穆罕默德ﷺ的谋略挫败了哈立德·本·瓦利德的谋略。

In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.

伊本·伊斯哈格传述说:“当安拉的使者ﷺ正在登上小丘时,乌拜伊·本·赫莱夫跟在他后面,说道:‘穆罕默德ﷺ在哪里?要么我杀了他,要么我被他杀。’穆罕默德的同伴们说:‘安拉的使者啊,如果我们中有一人去与他搏斗,您介意吗?’但安拉的使者ﷺ说:‘让他过来!’当他走近时,安拉的使者ﷺ从哈里斯·本·艾斯·西玛手中拿过长矛。他剧烈地颤抖,以至于在场的人都猛烈而冲动地向四面八方散开。然后他面对乌拜伊,透过铠甲宽大的开口与颈部被护住的部分之间的空隙,看到了他的锁骨。他就用长矛刺向那个部位。这一击的力量非常大,使他从马上翻滚下来,一次又一次。当他回到古莱什人那里时,他们发现他颈部只有一道小小的擦伤。然而当血液淤积时,他说:‘以安拉起誓,穆罕默德杀了我。’人们听他这样说,便说:‘以安拉起誓,你是害怕死亡了。以安拉起誓,你是被恶魔附体了。’他回答说:‘他在我们还在麦加时就已经告诉过我:“我要杀你。”以安拉起誓,即使他只是向我吐唾沫,也会杀死我。’最终,这个安拉的敌人在他们把他带回麦加的途中,于一个名叫萨里夫的地方断了气。”在阿布·阿斯沃德转述的、经由欧尔沃传述的一个版本中:他像公牛一样吼叫,并说:“以掌握我灵魂的主起誓,如果我现在所承受的痛苦被分给麦加周边地区的人,足以使他们全部死去。”

Ibn Ishaq related that: “When the Messenger of Allâh (Peace be upon him) was going up the hillock, he was followed by Ubai bin Khalaf who was saying: ‘Where is Muhammad (Peace be upon him)? Either I kill him or I will be killed.’ The Companions of Muhammad (Peace be upon him) said: ‘O Messenger of Allâh, do you mind if one of us combats with him?’ But the Messenger of Allâh (Peace be upon him) said: ‘Leave him!’ So when he drew nearer, the Messenger of Allâh (Peace be upon him) took the spear from Al-Harith bin As-Simma. He shivered violently in such a way that made all of them scatter in all directions violently and impulsively. Then he faced him, observed his clavicle through a gap between the wide opening of the armour and the part of his neck enclosed by. He speared him in that spot. The effect of the stroke was so strong that it made him roll off his horse over and over. When he returned to Quraish, they found that he had only had a small scratch in his neck. So when blood became congested he said: ‘By Allâh, Muhammad has killed me.’ Hearing him say so, they said: ‘By Allâh you are afraid to death. By Allâh, you are possessed by a devil.’ He replied: ‘He had already told me when we were in Makkah: ‘I will kill you.’ By Allâh, had he spate on me, he would have killed me.’ Eventually, the enemy of Allâh breathed his last at a place called Sarif, while they were taking him back to Makkah.” In a version by Abul-Aswad, on the authority of ‘Urwa: He was lowinglike a bull and saying: “By the One in Whose Hand is my soul, if (the pain) I am suffering from now were distributed among the people of Al-Majaz, it would cause them to die.”.

那是多神教徒对先知ﷺ发动的最后一次进攻。他们几乎确信先知ﷺ已经死去，便返回营地，开始准备回麦加。他们中的一些人着手残害阵亡的穆斯林，他们的妇女也参与其中。妇女和男子割下殉道者的耳朵、鼻子和生殖器，甚至剖开他们的腹部。例如，欣德·宾特·乌特巴剖开哈姆扎的肝脏并咀嚼，但觉得味道难闻，便吐了出来。她还把穆斯林的耳朵和鼻子做成脚环和项链。在战斗的最后几个小时里发生了两件事，清楚地表明穆斯林为了安拉的道路准备战斗和牺牲到了何种程度：

That was the last attack made by the idolaters against the Prophet (Peace be upon him). Being almost certain of his death, the idolaters returned to their camp and started preparations to go back to Makkah. Some of them involved themselves in mutilating the killed Muslims, and so did their women. Women and men cut off the ears, the noses, the genitals of the martyrs. They even cut open their bellies. Hind bin ‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but finding it unpleasant, she spat it out. She even made the ears and noses of Muslims into anklets and necklaces. Two incidents occurred during the last hours of the fight. Which revealed for certain how far the Muslims were ready to fight and sacrifice in the way of Allâh:

1. 卡卜·本·马立克说:我是在乌候德战役中参战的穆斯林之一,也目睹了多神教徒残害阵亡者遗体的野蛮行径,但我因为无法忍受而绕开了他们。随后我看见一个全副武装、身材魁梧的偶像崇拜者穿过穆斯林的队伍,说道:“把他们收拢起来,像赶羊群一样聚在一起,然后宰掉。”同样,我也看见一名武装的穆斯林在等候着他。我朝他们走去,一直走到那人身后站定。比较二人,我发现那个不信道者在武器和体格上都胜过对方。我一直注视着他们,直到两人开始单打独斗。那穆斯林挥剑刺向不信道者,剑从他的臀部穿下去,将其劈成两半。当那穆斯林揭开面纱时,他说:“怎么样,卡卜?我是艾卜·杜贾纳。”

1. Ka‘b bin Malik said: I was one of those Muslims who fought in Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead bodies, but I passed them because I couldn’t stand it. Then I saw an armed stout idolater pass through the Muslims and say: “Gather them up and combine them in the way that sheep are gathered and slaughtered.” Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him. Comparing both of them, I found that the disbeliever was better than the other in arms and figure. I kept on watching them till they were engaged in single combat. The Muslim thrust at the disbeliever with his sword that went down his hip and split it into two. When the Muslim unveiled his face, he said: “What about that, Ka‘b. I am Abu Dujana.".

2. 战役结束后，一些穆斯林妇女来到了战场。安代斯说：我看见阿伊莎·宾特·艾布·伯克尔（愿真主喜悦她）和乌姆·苏莱姆在一起。她们的衣裙被撩起，我能看见她们的脚环。她们肩上背着水囊，把水倒进人们的口中。然后她们回去装满水，再回来做同样的事。欧麦尔说：“乌姆·萨利特在乌候德日曾为我们背水囊。”

2. Some Muslim women came to the battlefield when the fight was over. Anas said: I saw ‘Aishah bint Abu Bakr (May Allah be pleased with him) with Umm Sulaim. Their garments were gathered up so I could see their anklets. They carried water bags on their shoulders and emptied them into the mouths of people. Then they would go back to fill them and come back to do the same. ‘Umar said: “Umm Saleet used to carry water bags to us on Uhud Day.”.

当乌姆·艾曼——她是那些看到战败的穆斯林战士进入麦地那的穆斯林妇女之一——看到他们时，她便向他们脸上扬土，斥责道："这里有纺车，拿去吧！别再扛剑了。"随后她奔向战场，在那里给受伤者饮水。希班·本·阿尔-阿盖尔向她射了一箭，她倒下了，衣服也被掀开。真主的敌人看到此景，竟放声大笑。这一幕使真主的使者ﷺ心中不悦，于是他把一支没有箭头的箭交给赛尔德·本·艾比·瓦嘎斯，说："射吧。"赛尔德射了出去，箭刺穿了那个多神教徒的喉咙。他倒下了，身体的一些部位也暴露出来。真主的使者ﷺ随即笑得露出了臼齿。赛尔德为她报了仇，真主也应允了她的祈祷。

真主的使者ﷺ监督了殉道者的安葬，并说："我作证：凡在真主之道上受伤的人，真主复活他时，他的伤口仍在流血，血色如血，香气如麝香。"

The Messenger of Allâh (Peace be upon him) supervised the martyrs’ burial and said: “I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent.”.

一些圣门弟子把在战争中阵亡的同伴遗体运回麦地那,但安拉的使者ﷺ下令将他们送回阵亡之地安葬。他下令不要为他们清洗遗体,而是在剥去他们的铠甲和皮革衣物后,照原样埋葬。他常常把每两三位殉道者合葬于同一墓穴中,甚至让两个人共用一件衣服合葬,并问道:“谁对《古兰经》更有学识?”谁先被指出,就先将其放入墓中。他说:“我在复活日为这些人作证。”由于‘Abdullah bin ‘Amr bin Haram和‘Amr bin Al-Jamuh生前彼此十分亲爱,他将二人合葬于同一墓穴中。

Some of the Companions carried their men killed in the war to Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they should be sent back in order to be buried where they were killed. He ordered that they should not be washed but buried as they were after stripping them off their armours and leather clothes. He used to bury every two or three martyrs together in one grave and even join two men in one garment while saying: “Who is the more learned of the Qur’ân?” and he would commit him to earth first. He would say: “I bear witness to those on the Day of Resurrection.” He buried both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the affection they used to possess to each other.

他们找不到哈桑拉的棺木，后来寻找，发现它在附近一处地方，上面还在滴水。安拉的使者ﷺ告诉他的圣门弟子，天使正在为他洗身，并说：“你们去问他的妻子。”他们去问她，她证实他当时处于大净（需要沐浴）的状态。因此，哈桑拉被称为“Ghaseel Al-Malâ’ikah”（即被天使洗净的人）。

They missed the coffin of Hanzalah, they sought it and found that it was on a spot nearby with water dripping off it. The Messenger of Allâh (Peace be upon him) told his Companions that the angels were washing him and said: “Ask his wife”. They asked her and she confirmed that he had been in a state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel Al-Malâ’ikah’ (i.e. the one washed by the angels).

当安拉的使者ﷺ看到他的叔叔兼乳兄哈姆扎遭受肢解时,他万分悲痛。当他的姑姑萨菲耶来看望她的兄弟哈姆扎时,安拉的使者ﷺ命令她的儿子祖拜尔带她离开,以免她看到她兄弟所遭遇的一切。她拒绝了,并说:"我为什么要离开呢?我已得知他们肢解了他。但只要这是为了安拉之道,他所遭遇的一切都让我们满意。我说:安拉足矣,如果安拉意欲,我将忍耐。"她走近前去,看着他,为他向安拉祈祷,并说:"我们都属于安拉,我们必将归向他。"她恳求安拉宽恕他。随后,安拉的使者ﷺ下令将他与阿卜杜拉·本·贾赫什合葬——阿卜杜拉既是他的侄子,也是他的乳兄弟。 伊本·麦斯欧德说:我们从未见过安拉的使者ﷺ像为哈姆扎·本·阿卜杜勒·穆塔利布那样哭得如此厉害。他让哈姆扎面向克尔白,然后站在他的葬礼前,痛哭失声。

When the Messenger of Allâh (Peace be upon him) saw how his uncle and foster brother, Hamzah, was mutilated, he was extremely grieved. When his aunt Safiyah came to see her brother Hamzah, the Messenger of Allâh (Peace be upon him) ordered her son Az-Zubair to dismiss her in order not to see what happened to her brother. She refused and said, “But why should I go away. I have been informed that they have mutilated him. But so long as it is in the way of Allâh, whatever happens to him satisfies us. I say: Allâh is Sufficient and I will be patient if Allâh wills.” She approached, looked at him and supplicated Allâh for him and said: “To Allâh we all belong and to Him we will verily return.” and she implored Allâh to forgive him. Then the Messenger of Allâh (Peace be upon him) ordered that he should be buried with ‘Abdullah bin Jahsh — who was his nephew as well as his foster brother. Ibn Mas‘ud said: We have never seen the Messenger of Allâh (Peace be upon him) weeping so much as he was for Hamzah bin ‘Abdul Muttalib. He directed him towards Al-Qiblah, then he stood at his funeral and sobbed his heart out.

先知（愿主赐福于他并使他平安）当夜思虑着当前的局势。他担心，多神教徒在仍途经返回麦加的路上时，可能会在意识到自己并未从那场胜利中获得任何收益之后，考虑调转方向前往麦地那。他们或许会心生悔意，并决定以攻打麦地那作为一种补偿。因此，安拉的使者（愿主赐福于他并使他平安）下定决心，要出兵追击麦加的军队。

The Messenger of Allâh (Peace be upon him) on his part, spent the night pondering over the situation. He feared that the idolaters might think — while they were still on their way to Makkah — of reversing their way and diverting to Madinah after they had realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as a compensation. Therefore the Messenger of Allâh (Peace be upon him) was determined to go out in pursuit of the Makkan army.

先知(愿主赐他平安)召集众人，命令他们出发迎战伊斯兰的敌人。那是在星期天早晨，次日即前往乌侯德，时间是沙瓦勒月初八。他说："除了曾经参加过乌侯德之战的人，任何人都不得出征参战。"阿卜杜拉·本·乌俾伊说："我愿意与你们一同出征。"先知(愿主赐他平安)说："不，你不能去。"

The Prophet (Peace be upon him) called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody will march to the fight except those who have already participated in Uhud fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophet (Peace be upon him).

当穆斯林承受着剧烈的伤痛和深切的忧虑时,他们积极响应了他的号召。杰比尔·本·阿卜杜拉请求先知ﷺ允许他加入这次新的出征,因为他一向喜欢见证先知ﷺ所参与的每一场战役。他之前没有参加吴侯德之役,是因为父亲让他留在麦地那照顾姐妹们。他的愿望最终得到了满足。

Whilst the Muslims were suffering a lot from painful pains and deep anxiety, they responded to his call positively. Jabir bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophet (Peace be upon him) was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters . And he was granted his wish.

穆斯林们出发了，直到抵达一个名叫哈姆拉·艾萨德的地方，距离麦地那约八英里。他在那里扎营。在那个地方，麦阿德·本·阿比·麦阿德来到安拉的使者ﷺ面前，宣布皈依伊斯兰教。有人说，他仍然是一个拜偶像者；他只是出于对呼扎阿部落与banu哈希姆部落之间盟约的遵守，想要向使者提出一些忠告。他说：“穆罕默德ﷺ啊！凭安拉发誓，我们对发生在您和您的同伴身上的事情深感悲痛。我们真心希望您不会再遭受这样的磨难。”于是，安拉的使者ﷺ建议他去追赶艾卜·苏福扬，劝阻他停止其邪恶的企图。

The Muslims marched out until they reached a place called Hamra’ Al-Asad — about eight miles from Madinah. He encamped there. In that place Ma‘bad bin Abi Ma‘bad came to the Messenger of Allâh (Peace be upon him) and professed Islam. Some people said that he remained an idolater; he simply desired to give the Messenger some advice out of abidance by a covenant between Khuza‘ah (his tribe) and Bani Hashim. He said “O Muhammad (Peace be upon him)! By Allâh, we feel great sorrow for what had happened to you and to your Companions. We really hope you will not suffer again.” So, the Messenger of Allâh (Peace be upon him) suggested that he overtake Abu Sufyan and discourage him from pursuing his evil intentions.

一个名叫穆阿维叶·本·穆吉拉的麦加间谍也被判处死刑。这名间谍是阿卜杜勒·马立克·本·麦尔旺母亲一方的外祖父。当多神教徒在乌侯德战役后返回时，穆阿维叶来到他的堂兄奥斯曼·本·阿凡（愿真主喜悦他）那里。奥斯曼在请示了先知ﷺ的许可后收留了他，条件是如果他在那里被发现超过三天，就将被处死。但他没有遵守这一约定，因此当穆斯林军队离开麦地那后，他在那里停留了三天以上，期间他一直在为古莱氏人充当间谍。等到军队返回时，穆阿维叶逃出了麦地那。先知ﷺ因此下令宰德·本·哈里萨和阿玛尔·本·亚西尔去追捕并杀死他。于是他被杀了。

A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him) ‘Uthman gave him shelter — after securing the Prophet ’s permission — on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for Quraish. So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed.

毫无疑问，哈姆拉·阿萨德之役并非一场独立的战役，而是乌侯德战役的一部分，更确切地说，是乌侯德战役的延续。

Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate invasion, but rather a part, or more specifically, a sequel to Uhud.

那便是乌侯德之役的全部阶段与细节。学者与研究者对此早已多有讨论：这究竟是不是一场失败？毫无疑问，在战役第二阶段，军事上的优势属于多神教徒，他们成功地掌控了战事的走向，给穆斯林造成了惨重的生命损失。诚然，一部分信士明显地遭受了挫败，但这绝不能被视为麦加人的胜利。

That was Uhud Invasion with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favour of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a part of the believers were clearly defeated, but this could never be considered a Makkan victory.

麦加军队未能占领穆斯林的营地。麦地那军队的大部分人,尽管局面混乱,却并未逃走,相反,他们表现出无与伦比的英勇抵抗,并成功地重新聚集在指挥部周围,奋勇作战。此外,他们也不允许麦加人追击他们。麦加人既没有俘获穆斯林的俘虏,也没有获得任何战利品。伊斯兰的敌人也太过怯懦,不敢进行第三阶段的战斗,以在战场上显示其优势;相反,他们甚至比穆斯林更急于撤离战场。麦地那作为穆斯林的首都,离敌军阵线仅一箭之遥,且暴露在外、极易受袭,然而多神教徒却没有足够的胆量去攻占它,以劫掠其财富或俘获其中的穆斯林妇女。

The Makkan army failed to occupy the camp of the Muslims. The greater bulk of the Madinese army, chaos and confusion notwithstanding, did not take to escape, on the contrary they showed matchless and heroic resistance and managed to gather themselves again around their headquarters fighting bravely and courageously. They, moreover, did not allow the Makkans to run after them in pursuit. Neither Muslim captives were taken nor spoils were gained by the Makkans. The enemies of Islam were also too cowardly to conduct the third phase of war, and impress their superiority on the battlefield, on the contrary, they were in hot haste to evacuate the field even before the Muslims did. Madinah itself, the capital of the Muslims, was only a stone’s throw from the lines of the enemy, and vulnerably exposed, yet the polytheists were not bold enough to storm it to plunder its wealth or capture the Muslim women therein.

一些古兰经经文被降示，用以阐明这场战役中最具决定性阶段的情况，清楚地说明导致那次惨重损失的原因，并揭示一些信士心中仍然存在的薄弱之处——他们在履行责任、坚定立场方面仍有不足，而穆斯林社团正是为了实现那些崇高目标而创建，并理应为之努力。《古兰经》还谈到了自称信仰者的人的态度，阐明了他们对安拉和使者ﷺ所怀有的敌意与仇恨。安拉的言辞也消除了伪信者及其盟友犹太人——阴谋与诡计的策划者——所散布的一切暧昧和流言的痕迹，而这些东西仍在一些意志薄弱的穆斯林心中发挥作用。

Some Qur’ânic verses were revealed to shed light on the most decisive phases of the battle successively, adduce quite clearly the cause that led to that heavy loss, and illustrate the vulnerable areas that were still persisting in the souls of some believers as regards their duties in forging a decisive attitude with respect to the noble objectives for which the Muslim Community, was created and was supposed to accomplish. The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made clear the hostility and hatred that they harboured against Allâh and His Messenger. The Words of Allâh managed as well to erase all traces of ambiguities and insinuations, raised by the hypocrites and their allies, the Jews — the authors of conspiracy and intrigue hatching — and which were still in active operation in the hearts of some weak-of-heart Muslims.

乌侯德战役所蕴含的值得称道的智慧与长远的目标，也是《古兰经》详细论述的另一个话题。与该战役相关的六十节经文被降示下来，全面叙述了这场战役的第一阶段。

The laudable judgement and long-sought objectives that were attributable to the battle of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses relevant to the battle were revealed giving full account of the first phase of the battle:

“而（你应当记住）当你[穆罕默德ﷺ]清晨离开家人，为信士们安排在各自的阵地上，准备迎战（乌侯德之役）时的情景。”[3:121]

• “And (remember) when you [Muhammad Peace be upon him) ] left your household in the morning to post the believers at their stations for the battle (of Uhud).” [3:121].

最后以对其结果与道德意义的全面评述作结：

And to end in a comprehensive commentary on its results and moralities:

• “安拉不会让信士们保持你们现在的状况，直到祂把邪恶者与善良者区分开来。安拉也不会将幽玄之事告诉你们，但安拉从祂的使者中拣选祂所喜悦的人。所以你们应当信仰安拉和祂的使者。如果你们信仰并敬畏安拉，你们将获得重大的报酬。”[3:179]

• “Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allâh disclose to you the of the Ghaib (unseen), but Allâh chooses of His Messengers whom He pleases. So believe in Allâh and His Messengers. And if you believe and fear Allâh, then for you there is a great reward.” [3:179].

伊本·盖伊姆曾专门提到乌侯德之役，并充分阐明了其中所蕴含的真主的恩惠与道德意义。一些穆斯林学者引述伊本·哈哲尔的话说：乌侯德之役的失利，是由于弓箭手忽视了先知ﷺ明确的命令，离开了他们奉命守卫到最后的阵地。换言之，穆斯林的胜利取决于他们对先知ﷺ的服从。只要他们遵行先知ﷺ的命令，真主就会在他们面对各种困境时予以佑助；但当他们为追求世俗财富而置先知ﷺ的命令于不顾时，他们必定会遭受挫折。 另一个意义重大的相关问题是：真主惯例中，众先知都会受到各种磨难，然而最终的结局必定对他们有利。如果穆斯林始终获胜，许多假装信仰的人将涌入伊斯兰的门下，真信者与伪信者之间清晰的界限就会变得模糊。反之，如果穆斯林始终失败，先知们传教的最终目标便无法实现。因此，明智的做法是将成功与失败结合起来，以便分辨出真正的穆斯林与伪信者。在乌侯德之役之后，伪信者在言行上都暴露了他们的真实意图，于是穆斯林得以认识到，在他们自己的家园中，有这些暗中活动的邪恶分子；当然，适当的应对措施会在适当的时候采取。

Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit command of the Prophet (Peace be upon him), and leaving the spot which they were ordered to safeguard to the end. In other words, the success of the Muslims depends upon their obedience to the Prophet (Peace be upon him). As long as they carry out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches, they are bound to come to grief. Another relevant issue of great significance says that it is customary for Prophets to be tried with different adversities; nevertheless, the final outcome is positively in their favour. Should the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of Islam, and consequently the clear line of demarcation between true believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine both success and failure so that sifting between true Muslims and hypocrites could be realized. In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.

第三点是,在某些地区有意推迟胜利,以抑制灵魂的骄傲,并教导信士在逆境中如何完全地忍耐。安拉降下考验和试炼,是为了让真正的信士配得上在美好的后世占据自己的居所。殉教是真正的安拉之友所能达到的最高品级,安拉赐予殉教,作为一张由主授予、通往乐园的通行证。简而言之,为安拉而战,对真正的信士而言是洗清罪过的黄金机会;对不信者和安拉的敌人而言,则是安拉所安排的事件,使他们因其不信、暴虐和越轨而面临毁灭与灭绝的报应。

A third point in this context refers to purposeful deferment of victory in some areas in order to check the pride of the soul and teach the believers how to observe full patience in times of adversity. Trials and tests are provided by Allâh in order that the true believers could deservedly occupy their abode in the blessed Hereafter. Martyrdom, the highest ranks that the true friends of Allâh could occupy, is provided by Allâh to function as a passport, granted by the Lord, leading to Paradise. In brief, fight in the cause of Allâh is a golden opportunity for the true believers to have their sins effaced, and a Divinely-devised event for the disbelievers and enemies of Allâh to face destruction and annihilation in recompense for their disbelief, tyranny and transgression.