1. 穆哈吉尔历6年舍尔邦月，一支由阿卜杜·拉赫曼·本·奥夫率领的远征军被派往杜迈特·贾丹德，攻击banu Kalb部落的居住地。出发前，先知ﷺ召见阿卜杜·拉赫曼，将手放在他的手上，为他祈求真主的祝福，并嘱咐他在战斗中要宽厚待人。先知ﷺ还告诉他，如果那些人服从他，就可以迎娶国王的女儿。阿卜杜·拉赫曼在那些人中间停留了三天，邀请他们皈依伊斯兰教，他们积极回应。随后，他果然迎娶了国王的女儿塔玛杜尔·宾特·阿斯巴格。

1. A military expedition led by ‘Abdur Rahman bin ‘Auf was despatched to the habitation of Bani Kalb in Doumat Al-Jandal in Sha‘ban 6 Hijri. Before setting out, the Prophet (Peace be upon him) summoned ‘Abdur Rahman, and placed his hand on the latter’s hand invoking Allâh’s blessings and giving him commandments to act magnanimously during the war. He told him to marry the king’s daughter if they obeyed him. ‘Abdur Rahman stayed among those people for three days, invited them to Islam and they responded positively. He then did marry the king’s daughter Tamadur bint Al-Asbagh.

2. 同一个月、同一年，阿里·本·阿比·塔利卜奉命率领一支小分队前往名叫法德克之地的赛阿德·本·巴克尔部落的居住地。先知穆罕默德ﷺ曾得到报告，说那些人集结起来支持犹太人。穆斯林战士白天行军，夜间潜伏。途中，他们俘获了一名敌方探子，探子承认自己受派前往海拜尔部落，以他们的椰枣为代价向其提供支援。阿里和同伴们袭击了他们的营地，俘获了五百头骆驼和两千只山羊，但赛阿德部落及其首领瓦卜尔·本·阿利姆已经逃走了。

2. In the same month and year, ‘Ali bin Abi Talib was despatched at the head of a platoon to the habitation of Bani Sa‘d bin Bakr in a place called Fadk. Prophet Muhammad (Peace be upon him) had been reported that those had rallied ranks to support the Jews. The Muslim fighters used to march in the day and lurk at night. On their way, they captured an enemy scout who admitted being sent to Khaibar tribe, to offer them support in return for their dates. ‘Ali and his companions raided their encampment, captured five hundred camels and two thousand goats, but Banu Sa‘d, with their chieftain Wabr bin ‘Aleem had fled away.

3. 由阿布·伯克尔·艾斯-西迪格或宰德·本·哈里萨率领的一支远征队，于伊斯兰历6年斋月被派往瓦迪·阿尔-古拉，原因是法扎拉部族曾企图刺杀先知ﷺ。晨礼之后，这支队伍接到了袭击敌人的命令。其中一些人被杀，另一些人被俘。俘虏中有乌姆·奇尔法及其美丽的女儿，女儿被送往麦加，用以交换当地被关押的一些穆斯林囚犯。乌姆·奇尔法企图刺杀先知ﷺ的阴谋反过来害了她自己，她所聚集并供养、用以实施恶毒计划的三十名骑士全部被杀。

3. An expedition led by Abu Bakr As-Siddiq or Zaid bin Haritha was despatched to Wadi Al-Qura in Ramadan 6 Hijri after Fazara sept had made an attempt at the Prophet’s life. Following the morning prayer, the detachment was given orders to raid the enemy. Some of them were killed and others captured. Amongst the captives, were Umm Qirfa and her beautiful daughter, who was sent to Makkah as a ransom for the release of some Muslim prisoners there. Umm Qirfa’s attempts at the Prophet’s life recoiled on her, and the thirty horsemen she had gathered and sustained to implement her evil scheme were all killed.

4. 安斯·本·马立克传述：一些来自欧赖奈部落的人来到安拉的使者ﷺ那里，假装信奉伊斯兰教。他们在麦地那住下，但觉得那里的气候不适应，于是先知ﷺ让他们到附近的牧场去扎营。他们照做了，身体也恢复了健康。之后，他们袭击了先知ﷺ的牧人并将其杀害，背弃伊斯兰教，还赶走了骆驼。这个消息传到了先知ﷺ那里，他便派出一支由卡尔兹·本·哲比尔·菲赫里率领的二十人穆斯林队伍去追捕他们。他们被抓获后交到先知ﷺ面前。先知ﷺ为了惩罚他们的所作所为，下令砍去他们的手和脚，挖去他们的眼睛，然后把他们扔在石头地上，直到他们死去。

4. Anas bin Malik reported that some people belonging to tribe of ‘Uraina came to Allâh’s Messenger (Peace be upon him) and made pretensions to Islam. They stayed in Madinah but found its climate uncongenial, so they were asked to pitch their tents in the pastures nearby. They did so and were all right. They then fell on the Prophet’s shepherd and killed him, turned apostates from Islam and drove off the camels. This news reached the Prophet (Peace be upon him), who sent a group of twenty Muslims led by Karz bin Jabir Al-Fihri on their track. They were brought and handed over to him. He had their hands and feet cut off, their eyes gouged out in recompense for their behaviour, and then they were thrown on the stony ground until they died.

传记作家还记载，‘Amr bin Omaiya Ad-Damari 和 Salamah bin Abi Salamah 曾受派遣去刺杀古莱什部族的首领 Abu Sufyan，此前他已派遣一名贝都因人去刺杀先知ﷺ。这次由两人执行的任务失败了，途中只有三名多神教徒被杀。值得注意的是，前述所有远征都不意味着真正激烈的战斗，它们更多是小规模交锋或惩戒性的军事行动，旨在震慑仍未被征服的某些敌人。深入思考战争形势的发展便可发现，伊斯兰的敌人士气不断崩溃，他们逐渐意识到自己已无力遏制伊斯兰的宣教，也无力削弱其积极的推进力量。这种局面在侯代比亚和约中达到顶点：交战双方，即信士与不信士，缔结了停战协议，这明显表明伊斯兰的力量在不断增长，并明确记载了这一天启宗教在整个阿拉伯半岛上的永续长存。

• Biographers also reported ‘Amr bin Omaiya Ad-Damari and Salamah bin Abi Salamah to have been sent on an errand to kill Abu Sufyan, the chief of Quraish, who had already sent a bedouin to kill the Prophet (Peace be upon him). The two-men mission failed except for three polytheists killed on the way. It is noteworthy that all the foregone invasions did not imply real bitter fighting, they were rather skirmishes or punitive military manoeuvres carried out to deter some enemies still unsubdued. Deep meditation on the development of war circumstances reveal the continuous collapse of the morale among the enemies of Islam, who had come to understand that they were no longer in a position to contain the Islamic call or weaken its active drive. This state of affairs reached its climax in Al-Hudaibiyah Treaty when the two belligerent parties, believers and disbelievers, entered into a truce agreement that pointed markedly to the ever-growing power of Islam, and recorded unequivocally the perpetuity of this heavenly religion in pan-Arabia.

当阿拉伯半岛开始见证有利于穆斯林的巨大而令人瞩目的转变时，伊斯兰圣召伟大征服与成功的先驱者们，逐渐在人口地理的地平线上显现出来，而真正的信士们也恢复了他们在神圣圣地礼拜的无可争议的权利。

When Arabia began to witness the large impressive sweep in favour of the Muslims, the forerunners of the great conquest and success of the Islamic Call started gradually to loom on the demographic horizon, and the true believers restored their undisputed right to observe worship in the sacred sanctuary.

大约在希吉拉历第六年，先知（愿主赐他平安）仍居住在麦地那时，梦见自己与众门徒平安地进入了麦加的圣地，并在那里履行了小朝（‘Umrah）的仪式。他们的头被剃光，头发被剪下。先知ﷺ将梦境告知部分圣门弟子后，他们心中充满喜悦，因为他们从中看到了自己深切渴望的实现：在离乡流亡六年之后，能够参加朝觐及其神圣的仪式。

It was about the sixth year Hijri when the Prophet (Peace be upon him) saw in a dream, while he was still in Madinah, that he had entered the sacred sanctuary in Makkah in security with his followers, and was performing the ceremonies of ‘Umrah (lesser pilgrimage). Their heads were being shaved and hair cut off. As soon as he informed some of his Companions the contents of his dream, their hearts leapt up with joy since they found in it the actualization of their deep longing to take part in pilgrimage and its hallowed rites after an exile of six years.

先知ﷺ洗净了他的衣物,骑上骆驼,率领一千五百名穆斯林向麦加进发,其中包括他的妻子乌姆·赛莱麦。一些信仰并不坚定的沙漠贝都因人落在后面,并找借口推托。他们除了带着入鞘的剑之外没有携带任何武器,因为他们并无作战的打算。先知ﷺ不在期间,伊本·乌母·马克图姆被委派处理麦地那的事务。他们接近麦加时,在一个名叫祗·胡莱法的地方,先知ﷺ下令给献祭的牲畜挂上花环,所有信士都穿上朝觐者的服装——戒衣。他派出一名侦察员去探察敌情。这人回来告诉先知ﷺ,大批奴隶和庞大的军队已聚集起来对抗他,通往麦加的道路已被完全封锁。先知ﷺ与他的同伴们协商,他们的意见是,除非被阻止完成朝觐,否则他们不会与任何人交战。

The Prophet (Peace be upon him) had his clothes washed, mounted his camel and marched out towards Makkah at the head of fifteen hundred Muslims including his wife Umm Salamah. Some desert bedouins whose Faith was lukewarm hung back and made excuses. They carried no weapons with them except sheathed swords because they had no intention of fighting. Ibn Umm Maktum was mandated to dispose the affairs of Madinah during the Prophet’s absence. As they approached Makkah, and in a place called Dhi Hulaifa, he ordered that the sacrificial animals be garlanded, and all believers donned Al-Ihrâm, the pilgrim’s garb. He despatched a reconnoiterer to hunt around for news of the enemy. The man came back to tell the Prophet (Peace be upon him) that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked. The Prophet (Peace be upon him) consulted his Companions, who were of the opinion that they would fight none unless they were debarredfrom performing their pilgrimage.

古莱什人方面也召开了一次会议，研究了整个局势，并决定不惜一切代价抵制先知的使命。他们派出由哈立德·本·瓦利德率领的两百名骑兵，打算在宰欧赫（午后）拜时突袭穆斯林。然而，与此同时，有关畏惧拜（Salat al-Khawf）的规定降示了，因此哈立德和他的部下错失了良机。穆斯林避开了那条路，选择了一条崎岖多石的道路。哈立德则返回古莱什，向他们通报最新的情况。

The Quraishites, on their part, held a meeting during which they considered the whole situation and decided to resist the Prophet’s mission at all costs. Two hundred horsemen led by Khalid bin Al-Waleed were despatched to take the Muslims by surprise during Zuhr (the afternoon) prayer. However, the rules of prayer of fear were revealed meanwhile and thus Khalid and his men missed the chance. The Muslims avoided marching on that way and decided to follow a rugged rocky one. Here, Khalid ran back to Quraish to brief them on the latest situation.

正是在条约书写期间，苏海勒之子阿布·詹达勒出现了。他身上戴着残酷的镣铐，因困苦和疲惫而步履蹒跚。先知ﷺ和他的同伴们对他心生怜悯，并设法为他争取释放，但苏海勒态度坚决，说道："为了表明你们信守合约，机会刚刚到来。"先知ﷺ说："但是你的儿子进入营地时，条约尚未签署。"对此，他爆发出来说："但是条约的条款已经达成一致了。"这确实是令人焦虑的时刻。一方面，阿布·詹达勒高声哀叹："穆斯林们啊！难道要把我送回多神教徒那里，让他们诱使我背弃我的宗教吗？"另一方面，遵守诺言也被视为压倒一切其他考虑的必要之事。先知ﷺ的心中涌起同情，但他想不惜一切代价信守自己的承诺。他安慰阿布·詹达勒说："请你忍耐，顺从真主的旨意。真主将为你和那些无助的同伴提供解脱与逃脱的途径。我们已经与他们缔结了和平条约，并以真主之名立下了誓约。因此，我们无论如何都不准备违背它。"欧麦尔·本·哈塔卜无法抑制内心深处的痛苦，他站起身来，说出了充满深深憎恨和极度愤慨的话语，并要求阿布·詹达勒拿起他的剑杀死苏海勒，但这个儿子饶恕了父亲。然而，阿布·詹达勒只能默默接受，戴着镣铐被带走了。

It was during this time while the treaty was being written that Abu Jandal, Suhail’s son, appeared on the scene. He was brutally chained and was staggering with privation and fatigue. The Prophet (Peace be upon him) and his Companions were moved to pity and tried to secure his release but Suhail was adamant and said: “To signify that you are faithful to your contract, an opportunity has just arrived.” The Prophet (Peace be upon him) said: “But the treaty was not signed when your son entered the camp.” Upon this, he burst forth and said, “but the terms of the treaty were agreed upon.” It was indeed an anxious moment. On the one hand, Abu Jandal was lamenting at the top of his voice, “Am I to be returned to the polytheists that they might entice me from my religion, O Muslims!” but, on the other hand, the faithful engagement was also considered to be necessary, above all other considerations. The Prophet’s heart welled up with sympathy, but he wanted to honour his word at all costs. He consoled Abu Jandal and said, “Be patient, resign yourself to the Will of Allâh. Allâh is going to provide for you and your helpless companions relief and means of escape. We have concluded a treaty of peace with them and we have taken the pledge in the Name of Allâh. We are, therefore, under no circumstances prepared to break it.” ‘Umar bin Al-Khattab could not help giving vent to the deep-seated agony of his heart. He rose to his feet uttering words implying deep hatred and extreme indignation and requested Abu Jandal to take his sword and kill Suhail, but the son spared his father. However, in silent resignation was therefore, Abu Jandal borne away with his chains.

当和约缔结之后,先知ﷺ命令他的同伴们宰杀他们的牲畜,但他们因沮丧而不愿动手。先知ﷺ就此事三次下达指示,但得到的都是消极的回应。他把同伴们的这种态度告诉了他的妻子乌姆·赛俩玛。她建议他亲自行动,自己宰杀牲畜并剃头。众穆斯林见状,心中痛苦,开始宰杀牲畜并剃头。他们因悲痛几乎互相残杀。先知ﷺ为剃头的人祈祷了三次,为剪短头发的人祈祷了一次。一头骆驼为七个人代牲献祭,一头牛也为同样数目的人代牲献祭。先知ﷺ宰杀了一头骆驼,这头骆驼原属阿布·贾赫勒,在白德尔战役中被穆斯林作为战利品缴获,此举使多神教徒大为愤怒。在侯代比叶战役期间,先知ﷺ允许因病而处于朝觐小朝(仪式性的圣洁状态)中的凯卜·本·欧居拉剃头,条件是他需要宰一只羊、斋戒三天或供养六名贫困者作为补偿。关于此事,降示了以下经文: {或者有病或头上有患,就应以斋戒、施舍或宰牲来赎罪。}

When the peace treaty had been concluded, the Prophet (Peace be upon him) ordered his Companions to slaughter their sacrificial animals, but they were too depressed to do that. The Prophet (Peace be upon him) gave instructions in this regard three times but with negative response. He told his wife Umm Salamah about this attitude of his Companions. She advised that he himself take the initiative, slaughter his animal and have his head shaved. Seeing that, the Muslims, with rended hearts, started to slaughter their animals and shave their heads. They even almost killed one another because of their distress. The Prophet (Peace be upon him) prayed three times for those who shaved their heads and once for those who cut their hair. A camel was sacrificed on behalf of seven men and a cow on behalf of the same number of people. The Prophet (Peace be upon him) sacrificed a camel which once belonged to Abu Jahl and which the Muslims had seized as booty at Badr, thus enraging the polytheists. During Al-Hudaibiyah campaign, the Prophet (Peace be upon him) permitted Ka‘b bin ‘Ujrah, who was in a state of Ihram (state of ritual consecration of the pilgrim) for ‘Umrah (lesser pilgrimage) to shave his head due to illness, on the condition that he will pay compensation by sacrificing a sheep, fasting for three days or feeding six needy persons. Concerning this, the following verse was revealed:

一系列事件证实了和约的深远智慧和卓越成果,安拉称之为"明显的胜利"。事情本应如此,因为古莱士人已经承认穆斯林在阿拉伯政治生活舞台上的合法存在,并开始与信徒平等相待。依据和约条款,古莱士人实际上间接放弃了其宗教领导权的主张,承认他们不再关心古莱士以外的人,并表示不再干预阿拉伯半岛的宗教未来。穆斯林并没有打算通过血腥战争夺取人们的财产或杀害他们,也从未考虑在传播伊斯兰的努力中采用任何强制手段;相反,他们唯一的目标是在信仰或宗教方面提供一种自由的氛围:

A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allâh called “a manifest victory”. How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion:

“然后，谁愿意，就让他信；谁愿意，就让他不信。”[18:29]。

• “Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” [18:29].

另一方面,穆斯林得以将伊斯兰传播到此前未曾涉足的地区。停战之后,战争被废止,人们彼此会面、相互商议,没有人能够在不皈依伊斯兰的情况下理性地谈论伊斯兰;在和约缔结后的两年内,皈依伊斯兰的人数是此前的两倍。事实也证明了这一点:先知ﷺ前往胡代比亚时只带了1400人,而两年后他出发解放麦加时,身边已有10000人。

The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet (Peace be upon him) went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Makkah, two years later, he had 10,000 men with him.

该和约中关于停止敌对行动十年的条款，直接表明古莱什及其盟友所行使的政治傲慢彻底失败，也证明了这场战争的挑起者已经溃败、无力再战。

The article of the treaty pertaining to cessation of hostilities for ten years points directly to the utter failure of political haughtiness exercised by Quraish and its allies, and functions as evidence of the collapse and impotence of the war instigator.

不过，他们不得不为了一项看似对其有利、实则对穆斯林并无实际损害的条款而放弃那些优势，即：将未经监护人同意而投奔穆斯林的信仰男子交还古莱氏的条款。乍看之下，这是一项令人十分痛心的条款，在穆斯林阵营中也被视为不可接受。然而，事态的发展证明，它实为大福。被送回麦加的穆斯林不太可能放弃伊斯兰的恩泽；相反，这些穆斯林后来却成为传播伊斯兰的影响中心。他们不可能背教或叛变，这是难以想象的。这项停战协议背后的智慧，在随后发生的一些事件中充分显现出来。先知ﷺ抵达麦地那后，曾逃离古莱氏的艾布·巴绥尔以穆斯林的身份来到他面前。古莱氏派了两个人前来要求将他遣回，于是先知ﷺ将他交给了他们。在前往麦加的途中，艾布·巴绥尔设法杀死了其中一人，另一人则逃回麦地那，艾布·巴绥尔紧追其后。他到达先知ﷺ面前时说：“您的责任已经结束，安拉已经解除了您的义务。您已经如约将我交给了他们，是安拉将我从他们手中救了出来。”先知ﷺ说：“他的母亲该哭了，如果他身边还有其他人，他就会挑起一场战争。”他听后明白自己将被送回去，便逃离麦地那，一直逃到赛夫·拜哈尔。其他在麦加受压迫的穆斯林也开始逃往艾布·巴绥尔那里。阿布·贾丹等人也加入了他，最终形成了一个相当规模的聚居地，他们很快便开始向古莱氏复仇，并拦截古莱氏的商队。麦加的多神教徒发现自己无法控制这些流亡的聚居者，便恳请先知ﷺ废除规定引渡的那项条款。 他们以真主并以血缘关系恳求他,请他召回那群人,并表示凡加入麦地那穆斯林行列的人都将免受他们的侵害。于是先知ﷺ召回了那群人,他们也如期积极地予以回应。