呜哈德之役的不幸给穆斯林的声誉和军事威望留下了恶劣的影响。他们在人们眼中的尊严与力量受到了损害。麻烦与危险在麦地那内外四处蔓延。犹太人、伪信者和贝都因人公开宣布与穆斯林为敌，各方都急于贬低穆斯林，最终要将他们的整个存在彻底消灭。 这场战役过去将近两个月时，白努·艾萨德部落开始准备袭击麦地那。欧戴勒和嘎拉部落于公元4年（伊历4年）萨法月密谋对付穆斯林，杀害了先知ﷺ的十位圣门弟子。同样，白努·阿米尔也策划了对穆斯林的阴谋，在麻奴阿井之役中，七十位圣门弟子遇害。在那段时期，白努·奈迪尔不断宣示其敌意，并参与了一项在伊历4年赖比尔·敖外勒月谋害先知ﷺ的阴谋。白努·غطفان部落则准备在伊历4年主马达·欧拉月进攻麦地那。

Uhud’s misfortune left a bad impact on both the credibility and military reputation of the Muslims. Their dignity and power in people’s eyes were impaired. Troubles and dangers spread everywhere in and out of Madinah. The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims and each party was keen on degrading and, in the final place, exterminating their whole existence. Two months had almost passed after this battle, when Banu Asad made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against the Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet ’s Companions. Similarly Banu ‘Amir plotted against them too, and seventy Companions were killed in the battle of Ma‘una Well. During that period, Banu Nadeer kept on announcing their enmity and were involved in a plot to kill the Prophet Muhammad (Peace be upon him) in Rabi‘ Al-Awwal in 4 A.H. Banu Ghatfan were about to attack Madinah in Jumada Al-Ula in 4 A.H.

因此可见,穆斯林在乌侯德战役中失去军事威望之后,便成为了诸多潜在危险的诱人目标。穆罕默德ﷺ以极为明智的方式,成功地遏制了所有这些敌对势力,并且挽回了穆斯林失去的尊严,使他们重新获得了新的荣耀与崇高地位。在这一过程中,他采取的第一项举措是哈姆拉·艾萨德追击行动,借此维护了穆斯林的军事声誉。他成功地恢复了信徒们的尊严与令人敬畏的地位,其方式令犹太人和伪信士都为之惊讶,甚至震惊。随后,他又派遣军事使命与任务,以此为其成功的努力画上圆满的句号。

Thus we see that the Muslims turned into an attractive target of several potential dangers after they had lost their military credibility in the battle of Uhud. Muhammad (Peace be upon him) most wisely managed to hold all those hostile currents at bay, and even redeem the lost dignity of the Muslims and gain them anew fresh glory and noble standing. The first initiative he took in this process was Hamra’ Al-Asad pursuit operation, whereby he could retain the Muslim military reputation. He succeeded in recovering his followers’ dignity and awe-inspiring position in such a manner that astonished or even astounded both the Jews and hypocrites, alike, then he proceeded to crown his successful attempts by despatching military errands and missions:

在乌侯德之役的失利之后，第一批拿起武器对抗穆斯林的人是白努·艾萨德·本·胡栽买部落。麦地那的“情报队”报告说，胡拉伊德之子塔勒哈和萨拉迈正在召集志愿者，准备与安拉的使者ﷺ作战。先知ﷺ立即派遣了一支由辅士和迁士组成的一百五十人小队，由艾布·萨拉迈统率。这位穆斯林领袖在白努·艾萨德·本·胡栽买人自己的家园中出其不意地袭击了他们，挫败了他们的企图，驱散了他们，并俘获了他们的牲畜。艾布·萨拉迈回来后，他在乌侯德之役中所受旧伤复发发炎，不久便因此去世。此次远征发生在伊历第四年穆哈兰月一日。

The first people to take up arms against the Muslims in the aftermath of Uhud reverse were Banu Asad bin Khuzaimah. “The Intelligence Corps” of Madinah reported that Talhah and Salamah, sons of Khuwailid have mustered some volunteers to fight the Messenger of Allâh (Peace b upon him). The Prophet (Peace be upon him) immediately despatched a 150-man-platoon of Helpers and Emigrants headed by Abu Salamah. The Muslim leader took Bani Asad bin Khuzaimah by surprise in their own homeland, neutralized their attempts, dispersed them and captured their cattle. On his return, Abu Salamah had an inflammation of a previous wound he sustained in Uhud, and caused him to die soon after. This expedition took place on Muharram 1st, 4 A.H.

在同月穆哈兰姆的第五天，即公元纪元后第四年（伊历四年），有消息传来说，胡宰勒人哈立德·本·苏夫扬正在纠集一伙人，准备袭击穆斯林的驻地。遵照先知ﷺ的吩咐，阿卜杜拉·本·乌奈斯出发去消灭这些敌人。

On the fifth day of the same month Muharram, 4 A.H., it was reported that Khalid bin Sufyan Al-Hudhali was gathering some mob to raid the Muslim positions. ‘Abdullah bin Unais, at the behest of the Prophet (Peace be upon him) set out to destroy the enemies.

这位穆斯林军事领袖离开了十八天，在此期间成功完成了任务，杀死了叛乱者的首领，并于穆哈兰月结束前七天的星期六将其首级带回麦地那。先知ﷺ作为奖赏，赐给他一根木杖，并说："这将成为你我在复活日的相认标志。"在临终之际，阿卜杜拉请求将这根木杖与他一同裹在寿衣中。

The Muslim military leader stayed away for eighteen days during which he successfully fulfilled his task, killed the head of the rebels and brought his head back to Madinah on Saturday, seven days before the end of Muharram. The Prophet (Peace be upon him), as a reward, gave him a stick saying “This will function as a sign of recognition for you and me on the Day of Resurrection.” On his death bed, ‘Abdullah requested that the log be with him in his shroud.

公元四年赛法尔月,来自 ‘Udal 和 Qarah 两个部落的使团来到麦地那,请求先知ﷺ派遣一批圣门弟子去教导他们宗教知识,声称他们之中有一些穆斯林。先知ﷺ派出了六位圣门弟子,另一说法是十人,由 Murthid bin Abi Murthid Al-Ghanawi 率领;而据 Al-Bukhari 的记载,则由 ‘Asim bin Thabit 率领,他是 ‘Asim bin ‘Umar bin Al-Khattab 的祖父。当他们抵达位于 Rabigh 与 Jeddah 之间、名为 Ar-Raji‘ 的地方时,Banu Lihyan 部落的一百名弓箭手包围了这里并发动袭击。穆斯林使团躲到一处高地 Fudfud 上,贝都因人向他们保证不会杀害他们。‘Asim 拒绝下来,而是继续与他们战斗,直到他和六位同伴被杀。剩下三人,即 Khubaib、Zaid bin Ad-Dathna 和另一人。贝都因人再次提出保证他们安全,他们接受了。当他们下来时,贝都因人背信弃义地将他们捆绑起来。第三人斥责他们的不诚实并进行反抗,于是他们杀了他。另外两人中,曾在 Badr 杀死古莱氏一些显要人物的,被押送并在麦加出售。第一个是 Khubaib,他被关押了一段时间,之后众人一致决定将他钉死在十字架上。他被从圣地带到 At-Tan‘im 去处决。他请求宽限,以便做两拜拜功。礼毕之后,他转向行刑者说:“如果我不是怕你们认为我是畏惧死亡,我会祈祷更长的时间。”Khubaib 便是第一个定下在被处决前做两拜拜功这一传统的人。随后他说道:

In Safar of the fourth year A.H., a delegation from the tribes of ‘Udal and Qarah came to Madinah and asked the Prophet (Peace be upon him) to send a group of Companions to instruct them in religion, claiming the existence of some Muslims among them. He sent six of his Companions, in another version, ten headed by Murthid bin Abi Murthid Al-Ghanawi, or, according to Al-Bukhari, ‘Asim bin Thabit, the grandfather of ‘Asim bin ‘Umar bin Al-Khattab. When they reached a spot called Ar-Raji‘ between Rabigh and Jeddah, a hundred archers of Banu Lihyan clan surrounded the place and attacked them. The delegation of Muslims took shelter on some high ground, Fudfud, and the bedouins offered them a pledge that they would not be killed. ‘Asim refused to come down, instead he fought them until he and six of his companions were killed. Three men were left, Khubaib, Zaid bin Ad-Dathna and another one. Once again, the bedouins offered them a guarantee of safety and they accepted. When they descended, the bedouins treacherously bound them. The third man rebuked them for their insincerity and resisted them so they killed him. The other two men who had killed some notables of Quraish at Badr were taken and sold in Makkah. The first was Khubaib who was detained for some time and then it was unanimously decided to crucify him. He was taken from the Holy Sanctuary to At-Tan‘im for crucifixion. He requested a respite to offer a two-Rak‘a prayer. After the final greeting, he turned to his executioners, and said: “Had I not been afraid that you would think that I was afraid of death, I would have prayed for a long time.” It was then that Khubaib first set the tradition of praying two Rak‘a before being executed. He then said:

"主啊！请逐一清点他们，将他们一个不剩地消灭。"

• O Lord! Count them one by one, exterminate them to the last one.”.

他接着吟诵了几首诗句,这些诗句生动地叙述了他所遭受的残酷迫害,并在这受苦的时刻见证了他对安拉的信仰。

He then recited some verses of poetry which speak eloquently of the atrocities borne by him, and testify to his Faith in Allâh at this hour of suffering:

联军已经召集了他们的部落来对付我。

The confederates have gathered their tribes around me.

马乌纳惨案紧接着发生在同一个月，其惨烈程度甚至超过了盖迪·拉吉尼事件。阿布·巴拉'——即'阿米尔·本·马立克，绰号“持矛者”——来到麦地那，拜见安拉的使者ﷺ。安拉的使者ﷺ召请他皈依伊斯兰，他既未应允，也未拒绝。他说：“安拉的使者啊，如果您派遣一些门徒前往奈季德人那里，召请他们信仰伊斯兰，我期望他们会接受。”使者ﷺ说：“我担心奈季德人会杀害他们。”他回答：“我会保护他们。”伊本·伊斯哈格证实，被派去的有四十人；但《萨希哈》记载是七十人。统领这支队伍的是比尼·萨伊达的穆齐尔·本·阿慕尔，绰号“誓死者”。这些人都是《古兰经》和教法方面最优秀、最有学识的人。

Ma‘una Well tragedy, which was even more horrible than that of Ar-Raji‘, took place in the same month. Abu Bara’ — ‘Amir bin Malik — nicknamed ‘Spear Player’ came to the Messenger of Allâh (Peace be upon him) in Madinah. The Messenger of Allâh (Peace be upon him) called him to embrace Islam but he neither agreed nor refused. He said: “O Messenger of Allâh, if you dispatch some of your Companions to the people of Najd to call them to Islam, I expect them to accept.” “I am afraid the people of Najd willkill them.” Said the Messenger. But he replied, “I will protect them.” Ibn Ishaq confirms that forty men were sent to them; but As-Sahih states that they were seventy — Al-Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ — commanded that group, who were the best and most learned in the Qur’ân and jurisprudence.

他们前往纳季德的途中，白天采集柴火，换取食物，施舍给“阿赫勒·苏夫法”（Ahl As-Suffah）的人们；夜晚则学习，并思考《古兰经》的含义。他们一直这样做，直到抵达马乌纳井（Ma‘una Well）。该井位于白尼·阿米尔（Bani ‘Amir）、哈largeur拉（Harrah）和白尼·萨利姆（Bani Saleem）之间。他们在那里停留，并派遣哈勒姆·本·米勒汉（Haram bin Milhan，乌姆·苏莱姆的兄弟）携带先知ﷺ的信件前往真主的敌人阿米尔·本·图法利（‘Amir bin At-Tufail）处。阿米尔不理会信件，反而命令一人从背后用长矛刺穿哈勒姆。长矛刺入哈勒姆的身体，他看见血流出，便说：“安拉至大！我以克尔白的主发誓，我已获胜！”随后，真主的敌人立即召集白尼·阿米尔，前去杀害其余的人。白尼·阿米尔拒绝了，因为他们受到阿布·巴拉（Abu Bara'）的庇护。于是他转而向白尼·萨利姆求援。乌赛耶（‘Usaiyah）、里‘尔（Ri‘al）和达克旺（Dhakwan）的人们，即白尼·萨利姆的部族，响应了他的号召。先知ﷺ的圣门弟子被多神教徒包围，他们一直战斗，直至全部牺牲。唯一的幸存者是卡尔布·本·宰德·本·安-奈贾尔（Ka‘b bin Zaid bin An-Najjar），他身受重伤，被从阵亡者中抬了出来。他后来在壕沟之役（Al-Khandaq）中殉难。

On their way to Najd they used to gather firewood to buy food for the people of ‘Ahl As-Suffah’ as charity by day and study, meditate on the meanings of the Qur’ân by night. They kept on doing that till they arrived at Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and Bani Saleem. They stayed there and sent the Message of the Prophet (Peace be upon him) with Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin At-Tufail. ‘Amir did not heed the Message but rather ordered a man to spear Haram in the back. When the spear penetrated Haram’s body, he saw the blood and said: “Allâhu Akbar! (i.e. Allâh is the Greatest) By Lord of Al-Ka‘bah I have won!” Then the enemy of Allâh, promptly, called out Bani ‘Amir to fight the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions of the Prophet (Peace be upon him), who were encompassed by idolaters, kept on fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin An-Najjar who was carried wounded from among the dead. It was in Al-Khandaq (the trench) Battle that he was killed.

我们之前已经谈到犹太人的可耻行为：尽管他们曾向先知（愿主赐他平安）立下盟约和誓言，却始终渴望流穆斯林的血，并破坏伊斯兰的事业。在白努·盖努嘎尔事件和卡ʿ卜·本·艾什拉弗被杀之后，他们的态度时而屈服、时而懈怠；在乌侯德战役之后，他们则转而反叛，并暗中秘密地与古莱氏和伪信士勾结，企图结成同盟对抗穆斯林。由于不熟悉战争的策略，他们便诉诸阴谋与密谋策划。他们首先公然表明仇恨与敌意，并选择种种可能伤害穆斯林的诡计，但又十分小心，避免发动任何可能使他们卷入公开战争的敌对行动。

We have already spoken about the disgraceful behaviour of the Jews and how they were always thirsting to shed the blood of the Muslims and undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet (Peace be upon him). Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching. They first of all declared open hatred and enmity, and chose to play all sorts of tricks that might harm the Muslims, but were very careful not to initiate any sort of hostilities that might involve them in open war.

先知(愿主赐福于他并使他平安)ﷺ在这方面展现了最高程度的忍耐,但他们的挑衅行为愈发过分,尤其是在Ar-Raji‘和Ma‘una Well事件之后;他们甚至企图谋害他的性命。ﷺ

The Prophet (Peace be upon him), on his part, exercised the highest degree of patience with them but they went too far in their provocative deeds, especially after Ar-Raji‘ and Ma‘una Well events; they even made an attempt on his life.

有一次,先知ﷺ与几位圣门弟子前往拜尼·奈迪尔部落,希望他们帮助筹集先知ﷺ需要支付给拜尼·凯勒卜的血金。这笔血金是因为阿慕尔·本·欧迈耶·达姆来误杀了两个人而产生的。这一切都符合双方已经签订的条约条款。他们听了先知ﷺ的诉说后,表示愿意分担血金,并请先知ﷺ和他的同伴艾布·伯克尔、欧麦尔、阿里等人在他们房屋的一面墙下坐下等候。犹太人短暂地私下商议,密谋杀害先知ﷺ。他们中最邪恶的阿慕尔·本·贾赫什自告奋勇,要爬上墙去,把一块大磨石扔到先知ﷺ的头上。他们中的萨拉姆·本·麦什卡姆劝阻他们不要犯下这样的罪行,并预言真主会把他们的阴谋告诉先知ﷺ,还说这种行为明显违反了他们与穆斯林所订立的盟约。

Once the Prophet (Peace be upon him) with some of his Companions set out to see Banu Nadeer and seek their help in raising the blood-money he had to pay to Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had killed by mistake. All of that was in accordance with the clauses of the treaty that both parties had already signed. On hearing his story they said they would share in paying the blood-money and asked him and his Companions Abu Bakr, ‘Umar, ‘Ali and others to sit under a wall of their houses and wait. The Jews held a short private meeting and conspired to kill the Prophet (Peace be upon him). The most wicked among them, ‘Amr bin Jahsh, volunteered to climb up the wall and drop a large millstone on his head. One of them, Salam bin Mashkam, cautioned them against perpetrating such a crime, predicting that Allâh would divulge their plot to him, and added that such an act would constitute a manifest violation of the pact concluded with the Muslims.

事实上,加百列确实降临,向先知ﷺ启示了他们邪恶的犯罪企图,于是他带着同伴们匆忙返回麦地那。在途中,他把神圣的启示告诉了同伴们。

随着穆斯林在班尼·奈迪尔远征中取得和平的胜利，他们对麦地那的控制确立无疑，伪信者也沉寂下来，不再公开耍弄他们的诡计。因此，先知（愿主赐其平安）得以有充裕的时间，将全部精力和人力用于镇压沙漠中的贝都因人，遏制他们的挑衅和恶劣行径，包括杀害先知的传教者，甚至企图进攻麦地那本身。与此同时，穆斯林的侦察小队报告说，麦地那周围有穆哈里布部落和葛法凡部落的塔阿拉巴部落的贝都因军队正在集结。先知（愿主赐其平安）便与穆斯林一道匆忙出发，惩戒这些新的作乱者，使他们心生恐惧，阻止他们进一步作恶。这些震慑行动多次进行，并确实取得了成效。那些叛逆、心硬的沙漠贝都因人被吓得逃入山区，麦地那则完全不受他们的袭扰。 在这些远征的背景下，有一场重要的远征值得特别提出——即“褴褛之役”（Dhat Ar-Riqa‘）。一些学者认为，这次远征发生在纳季德（阿拉伯半岛上一片广阔的高原地带）的第四年（伊历4年）的Rabi‘ Ath-Thani或Jumada Al-Ula月。他们论证说，为了应对与多神教徒的约定会战，即伊历4年Sha‘ban月的小型白德尔之役，从战略上讲有必要进行此次远征，以平定叛乱的贝都因人。然而，最可靠的观点认为，褴褛之役发生在攻克海巴尔之后。支持这一观点的依据是，艾卜·胡莱赖和艾卜·穆萨·艾什尔里（愿安拉喜悦他们）亲身见证了这场战役。 阿布·胡莱赖在海巴尔战役前几天才皈依伊斯兰教,阿布·穆萨·阿什尔里从阿比西尼亚(埃塞俄比亚)回来后,在海巴尔与先知ﷺ会合。先知ﷺ在宰特·里格战役中所遵行的恐惧拜规定,是在阿斯番远征时降示的,这一点毫无疑问,发生在公元5年末、壕沟战役之后。

With the peaceful victory that the Muslims achieved at Bani An-Nadeer invasion, their control over Madinah was undisputedly established, and the hypocrites receded to a state of silence and stopped their artful machinations publicly. Consequently the Prophet (Peace be upon him) had ample time to direct all his energies and human resources towards suppressing the desert bedouins and curbing their harmful provocations and wicked malicious practices of killing his missionaries and even contemplating an invasion of Madinah itself. Meanwhile, the Muslim scouting groups reported building up of bedouin troops of Bani Muharib and Tha‘labah of Ghatfan around Madinah. The Prophet (Peace be upon him), with the Muslims, hurriedly set out to discipline those new outlaws, cast fear into their hearts and deter them from perpetrating further wicked practices. These deterring operations were carried out repeatedly and did produce effective results. The rebellious hard-hearted desert bedouins were terrorized into the mountains, and Madinah remained completely immune against their raids. In the context of these invasions, it is interesting to draw some prominence to a significant one ¾ Dhat Ar-Riqa‘ (rags) campaign ¾ which some scholars claim, took place in Najd ( a large area of tableland in the Arabian Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate their claim by saying that it was strategically necessary to carry out this campaign in order to quell the rebellious bedouins in order to meet the exigencies of the agreed upon encounter with the polytheists, i.e. minor Badr Battle in Sha‘ban, 4 A.H. The most authentic opinion, however, is that Dhat Ar-Riqa‘ campaign took place after the fall of Khaibar. This is supported by the fact that Abu Hurairah and Abu Musa Al-Ash‘ari (May Allah be pleased with her) witnessed the battle. Abu Hurairah embraced Islam only some days before Khaibar, and Abu Musa Al-Ash‘ari came back from Abyssinia (Ethiopia) and joined the Prophet (Peace be upon him) at Khaibar. The rules relating to the prayer of fear which the Prophet (Peace be upon him) observed at Dhat Ar-Riqa‘ campaign, were revealed at ‘Asfan Invasion and this beyond a shadow of doubt took place after Al-Khandaq (the trench) Battle in late 5 A.H.

当穆斯林摧毁了阿拉伯沙漠部落的势力，并防范了他们的恶行之后，便开始筹备迎战他们的大敌。自他们在乌侯德与古莱氏交战已过去一年。于是是时候与他们再次相遇，重开战端，以决定两方中谁更配得生存。伊斯兰历4年舍尔邦月，即公元626年1月，安拉的使者ﷺ率领一千五百名战士和十匹战马出征白德尔，以阿里·本·艾比·塔利卜为旗手。先知ﷺ不在时，麦地那的事务委托给阿布杜拉·本·拉瓦哈。穆斯林抵达白德尔后，便在那里等候多神教徒到来。阿布·苏富扬的军队由两千名步兵和五十名骑兵组成。他们抵达距麦加有一段路程的玛尔·宰赫兰，并在一处名为米贾奈的水源地扎营。阿布·苏富扬因不愿参战，对即将到来的战斗后果极为畏惧，心生怯意，便向族人提出各种怯懦而站不住脚的借口，以劝阻部下出征，他说："古莱氏的部族啊！你们现在的处境，唯有一个丰收之年才能改善——那一年里，你们的牲畜可以吃到草木，并给你们提供奶水。而我看到今年是无雨之年，因此我现在要返回，并建议你们与我一同返回。"看来他的军队也怀有同样的恐惧与忧虑，因为他们毫不迟疑地立即服从了他。

When the Muslims destroyed the power of the Arab-desert tribes and guarded themselves against their evils, they started preparations to encounter their great enemy. A year elapsed since they fought Quraish at Uhud. So it was due time to meet them and start war again in order to determine which of the two parties was worthy of survival. In Sha‘ban 4 A.H., January 626 A.D., the Messenger of Allâh (Peace be upon him) set out to Badr accompanied by one thousand and five hundred fighters and ten mounted horsemen, and with ‘Ali bin Abi Talib as standard bearer. ‘Abdullah bin Rawahah was given authority over Madinah during the Prophet ’s absence. Reaching Badr, the Muslims stayed there waiting for the idolaters to come. Abu Sufyan’s forces comprised two thousand footmen and fifty horsemen. They reached Mar Az Zahran, some distance form Makkah, and camped at a water place called Mijannah. Being reluctant, discouraged and extremely terrified of the consequences of the approaching fight, Abu Sufyan turned to his people and began to introduce cowardice-based flimsy pretexts in order to dissuade his men from going to war, saying: “O tribe of Quraish! Nothing will improve the condition you are in but a fruitful year — a year during which your animals feed on plants and bushes and give you milk to drink. And I see that this is a rainless year, therefore I am returning now and I recommend you to return with me.” It seems that his army were also possessed of the same fears and apprehensions, for they readily obeyed him without the least hesitation.

当时在白德尔的穆斯林等待敌人，停留了八天。他们利用这段停留的时间做买卖，从中获得了双倍的利润。当多神教徒拒绝作战时，力量的天平转而倾向穆斯林一方，他们因此重新赢得了军事声望与尊严，并使自己令人敬畏的存在震慑了整个阿拉伯半岛。简而言之，他们掌控了全局。

The Muslims, who were then at Badr, stayed for eight days waiting for their enemy. They took advantage of their stay by selling goods and earning double as much the price out of it. When the idolaters declined to fight, the balance of powers shifted to rest in favour of the Muslims, who thus regained their military reputation, their dignity and managed to impose their awe-inspiring presence over the whole of Arabia. In brief, they mastered and controlled the whole situation.

这次远征有多个名称。它被称为“约定之badr”、“第二次Badr”、“后期Badr”以及“小Badr”。

This invasion had many a name. It is called ‘Badr the Appointment’, ‘Badr, Second’, ‘Badr, the Latter’, and ‘Badr Minor’.

随着使者从白德尔凯旋，整个地区恢复了和平与安宁，伊斯兰的中心麦地那也获得了完全的安全。于是先知ﷺ认为应当前往阿拉伯半岛最遥远的地区，以压制一切敌对势力，迫使友敌双方都无可争辩地承认伊斯兰的地位。

With the Messenger’s return from Badr, peace and security prevailed the whole area; and the Islamic headquarters, Madinah, enjoyed full security. The Prophet (Peace be upon him) then deemed it fit and appropriate to head for the most distant areas of Arabia in order to subdue all hostile elements in order to force undisputed recognition out of friend and enemy alike.

在经过六个月的军事平静期之后,有报告称,在叙利亚边境的杜麦特·吉丹达尔(Doumat Al-Jandal)附近,一些部落参与了拦路抢劫和掠夺,并正在赶来集结部队,准备袭击麦地那本城。先知ﷺ立即任命西巴·本·阿尔法塔·阿尔-吉法里(Siba‘ bin ‘Arfatah Al-Ghifari)在他不在期间处理麦地那的事务,并于公元5年(伊历5年)拉比尔·阿瓦勒月下旬,率领一千名穆斯林出发,并带上了一名来自白尼·欧兹拉(Bani ‘Udhrah)、名叫马德胡尔(Madhkur)的人作为向导。

After a six-month lull of military activities, the Prophet (Peace be upon him) was reported that some tribes, in the vicinity of Doumat Al-Jandal, on the borders of Syria, were involved in highway robbery and plundering, and were on their way to muster troops and raid Madinah itself. He immediately appointed Siba‘ bin ‘Arfatah Al-Ghifari to dispose the affairs of Madinah during his absence, and set out at the head of 1000 Muslims in late Rabi‘ Al-Awwal, 5 A.H. taking with him a man, named Madhkur, from Bani ‘Udhrah, as a guide.

在前往杜麦特·贾丹德尔的路上,他们白天隐藏、夜间行军,以便出其不意地攻击敌人。接近目的地时,穆斯林发现拦路劫匪已经转移到别处,于是俘获了他们的牲畜和牧人。杜麦特·贾丹德尔的居民也纷纷为保命而逃往四面八方,撤离了他们的住所。先知ﷺ在那里停留了五天,期间派出远征军搜寻敌人,但未发现任何敌人。随后他返回麦地那,途中与乌耶奈·本·希斯达成了和约。杜麦特·贾丹德尔距离麦地那约十五天的行程,距离大马士革约五天的行程。

On their way to Doumat Al-Jandal, they used to march by night and hide by day, so that they might take the enemy by surprise. When they drew near their destination, the Muslims discovered that the highway men had moved to another place, so they captured their cattle and shepherds. The inhabitants of Doumat Al-Jandal had also fled in all directions for their lives and evacuated their habitations. The Prophet (Peace be upon him) stayed there for 5 days during which he despatched expeditionary forces to hunt for the enemy personnel but they detected none. He then returned to Madinah but en route he entered into a peace treaty with ‘Uyainah bin Hisn. Doumat Al-Jandal is located at about a distance of fifteen days march from Madinah and five from Damascus.

凭借这种果断而稳健的推进和周密审慎的谋略,先知(愿主赐他平安)成功地在整个地区建立了安全,掌控了局势,使和平得以占据主导。他还通过减少不断的内外部纷扰,扭转了事态走向,为穆斯林的福祉创造了条件。伪信士被压制;一个犹太部落被迁离,而另一个部落则继续假装友善睦邻,表面上忠实遵守盟约;沙漠中的游牧阿拉伯人被制服;最终,宿敌古莱氏也不再热衷于攻击穆斯林。这种稳固的战略态势,为穆斯林恢复其传播伊斯兰、向万世宣达主的讯息的正常进程,创造了最理想的条件。

With this decisive and steady progress and wise strict plans, the Prophet (Peace be upon him) managed to spread security, control the situation and make peace prevail the whole area. He also succeeded in shifting the course of events for the welfare of the Muslims by reducing the incessant internal and external troubles. The hypocrites were silenced, a tribe of the Jews evacuated while the other continued to fake good neighbourliness and seemingly faithful adherence to the covenants, the desert bedouins subdued and finally the archenemy Quraish no longer keen on attacking the Muslims. This secure strategic attitude created optimum circumstances for the Muslims to resume their logical course in propagating Islam and communicating the Messages of the Lord to all worlds.