对先知（愿主赐他平安）的伽匝瓦（Ghazawat，远征战役）、使命以及他所组建和派遣的军队进行思考，必定会让我们和所有人对此留下真实而清晰的印象：先知ﷺ是全世界最伟大的军事统帅，同时也是最正直、最有洞察力、最警觉的人。就军事方面而言，他并非凭借卓越的天赋，但就先知身份和天启讯息而言，他是所有使者中的领袖和最伟大者。此外，他所参与的一切战役，在严格、勇敢和良好安排方面，都符合战争的要求与条件。他所参与的任何一场战役都不是因缺乏智慧或军队动员及战略部署上的其他技术失误而失败的。他的任何一场战役的失利，都不是因为对占据最佳、最合适的战场判断失误，也不是因为选错了作战指挥官，因为他已证明自己是一位独特的领袖，有别于我们这个世界所知晓和经历过的任何领袖。至于乌侯德（Uhud）和侯奈尼（Hunain）之役，侯奈尼之役的失利是由于一些军事力量的薄弱，乌侯德之役则是由于违背命令。他们不遵循智慧和作战计划，在那两次战役的进程中起了消极作用。在穆斯林战败时，他的天才在这两场战役中清楚地显现出来：他坚定地面对敌人，并凭借超凡的智慧挫败了敌人的企图，乌侯德之役便是如此。同样，他也设法将侯奈尼之役中穆斯林的失败转变为胜利。尽管严重的军事行动局势通常会给军事领袖留下最糟糕的印象，并诱使他们为求生而逃跑。
Meditation on the Prophet’s Ghazawat, missions, and the battalions he formed and dispatched, will certainly give us and everybody a true and clear impression that the Prophet (Peace be upon him) was the greatest military leader in the whole world as well as the most righteous, the most insightful and the most alert one. He was not a man of superior genius for this concern but he was also the Master and the greatest of all Messengers as far as Prophethood and Heavenly Message are concerned. Besides, all the battles that he had fought were standard in their application to the requirements of strictness, bravery, and good arrangements that fitted the terms and conditions of war. None of the battles he fought was lost as a consequence of shortage of wisdom or due to any other technical error in army mobilization or a location in a wrong strategical position. The loss of any of his battle was not due to misjudgement about occupying the best and the most appropriate sites of battles, nor was it due to a mischoice of leaders of the fight, for he had proved himself to be a peculiar sort of leader that differs from any of those leaders that our world had known and experienced. As regards Uhud and Hunain events, there were consequences of weakness in some military elements in Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom and the plan of the battle played a passive role in the course of those two invasions. His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.
到目前为止，我们讨论的只是这些远征的军事指挥层面。另一方面，通过这些远征，他得以建立安全、确立和平、消除纷争，并在伊斯兰与多神崇拜之间的不懈斗争中摧毁敌人的军事力量。先知ﷺ还具有深刻的洞察力，能够分辨信士与伪信者和阴谋者。
We have, so far, discussed the mere aspects of military leadership of the invasions. On the other hand, through these invasions he was able to impose security, institute peace, diffuse dissension and destroy the military might of the enemies through relentless struggle between Islam and paganism. The Prophet had also profound insight and could differentiate the faithful from the hypocrites and plotters.
伟大的军事领袖群体在沙姆和伊拉克的战场上击败了波斯人和拜占庭人，并在作战谋略和指挥战斗方面表现卓越。这些继承穆罕默德ﷺ之后的领袖，成功地将伊斯兰的敌人赶出了他们的土地和国家、他们的花园与泉水、他们的田园。他们把敌人从其尊贵的居所，以及敌人所拥有和享受的恩泽与给养中驱逐出去。那些穆斯林领袖都是穆罕默德ﷺ的门徒，他们在先知ﷺ的引领下，充满了伊斯兰的精神。
Great was the group of military leaders who fought and excelled the Persians and the Byzantines in the battlefields of Ash-Sham and Iraq with respect to war strategy and leading the fight procedures. The very leaders, who succeeded Muhammad (Peace be upon him) , managed to drive off the enemies of Islam, from their lands and countries, their gardens and springs, and their farms. They drove them off their honourable residence and from the grace and provisions they owned and enjoyed. Those Muslim leaders were all Muhammad’s men. They were imbued with the spirit of Islam at the hand of the Prophet (Peace be upon him).
正是借着这些战役,先知穆罕默德ﷺ为所有穆斯林安排了住所,确保了土地,并提供了工作机会。他还多方过问那些当时既无房屋、也无财产的难民问题。他为军队配备了武器、战马和经费。他做到这一切,却没有丝毫的不公正。先知ﷺ改变了伊斯兰前战争的准则与目标。那时的战争不过是抢劫、杀戮、掠夺、暴政和侵略性的战争。那些战争以夺取胜利为目的,压迫弱者,摧毁他们的房屋和建筑。对于他们而言,战争是他们可以凌辱或暴露妇女、残害弱者、婴儿和幼童、毁坏农田和牲畜、在大地上散布腐败的手段。伊斯兰的战争不同于伊斯兰前的战争。在伊斯兰中,"战争"即是圣战(Jihad)。也就是说,它是为了在安拉的道路上建立穆斯林社会而进行的高尚神圣的奋斗,这一社会旨在把人从压迫、暴政和侵略中解放出来。这是一个任何地方、任何时代的人都应为之骄傲的社会。伊斯兰彻底颠覆了蒙昧时期的思想与传统。那些传统对弱者是如此严酷,以至于他们不得不祈求安拉,使他们能够脱离那种伊斯兰前的环境,并说道:
Thanks to these battles, the Messenger of Allâh (Peace be upon him) managed accommodation, secured land and provided chances of work for all Muslims. He, even, made a lot of inquiries about the refugee problems who (then) had no houses or fortunes. He equipped the army with weapons, horses and expenditures. He had all that realized without exercising a particle weight of injustice. The Prophet (Peace be upon him) has altered the standards and aims of pre-Islamic wars. Their war was no more than robbing, killing, plundering, tyranny and aggression-oriented wars. Those wars focused on winning victory, oppressing the weakling and demolishing their houses and constructions. For them, war was a means by which they can rape or unveil women, practise cruelty against the weakling, the babies and small children, spoil tillage and race, and spread corruption on the earth. Islamic wars are different from pre-Islamic wars. A “war” in Islam is a Jihad. That is to say it is a noble sacred fight in the way of Allâh for the verification of a Muslim society that seeks to free man from oppression, tyranny and aggression. It is a society that everyone everywhere and at all times should be proud of.Pre-Islamic thoughts and traditions of Al-Jahiliyah period have been turned upside down by Islam. These were so hard upon the weakling that they had to invoke Allâh to enable them to get away from that pre-Islamic environment by saying:
• “主啊，求你救我们脱离这座居民都是压迫者的城市，求你从你那里为我们设立一位保护者，求你从你那里为我们设立一位援助者。”过去盛行的那种掠夺、杀戮与抢劫的战争，如今已转变为一场神圣的战争——圣战（Al-Jihad）。圣战最伟大的目标之一，是把人从强权者的侵略、压迫与暴政之下解放出来。在伊斯兰教中，一个掌权者，直到他夺取了穷人的权利之后，才是软弱的。在伊斯兰教中，战争是为了使安拉的大地摆脱欺诈、背信、罪恶行为与侵略而进行的圣战。这是一场神圣的战争，旨在传播安全、平安、慈悲与怜悯，同时遵守权利并保持宽宏。安拉的使者ﷺ曾就战争颁布了崇高而严格的规定，并命令他的士兵和领导者遵守这些规定，任何情况下都不得违反。据苏莱曼·本·布赖代的记述，他的父亲告诉他：每当安拉的使者ﷺ任命一位领导者统率军队或分队时，他都会嘱咐他在对待身边之人时敬畏安拉——至大至尊的安拉，并对所有穆斯林行善。然后先知ﷺ会对他说：
• “Our Lord, rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help.” The war of corruption, slaying and robbing that used to prevail has now turned into a sacred one, Al-Jihad. One of the greatest aims of Al-Jihad is to free man from the aggression, the oppression and the tyranny of men of power. A man of power, in Islam, is a weakling till after the right of the poor is taken from him. War, in Islam, is a Jihad for the purification of the land of Allâh from dece, treachery, sinful deeds and aggression. It is a sacred war that aims at spreading security, safety, mercy and compassion as well as observing the rights and magnanimity. The Messenger of Allâh (Peace be upon him) had issued honourable strict rules about war and bade his soldiers and leaders to comply with them. They were forbidden to break those rules under any circumstances. In reference to Sulaiman bin Buraidah’s version, who said that his father had told him that whenever the Messenger of Allâh (Peace be upon him) appointed a leader on an army or on a battalion, he used to recommend him to fear Allâh, the Great and All-Mighty, when dealing with those who were closest to him and to be good with all Muslims. Then the Prophet (Peace be upon him) would say to him:
“你们的出征，要奉安拉之名，为了安拉的缘故。与不信安拉者作战。出征时不要过分，不要背信弃义。切勿损毁死者的尸体，也不可杀害幼儿。”
•“Let your invasion be in the Name of Allâh and for His sake. Fight those who disbelieve in Allâh. Invade but do not exaggerate nor commit treachery. Never deform the corpse of a dead person or kill an infant child.”.
安拉的使者ﷺ要求人们使事情变得容易，却禁止他们对他人苛刻或施加强迫。他说：“要让人安心，不要使人厌恶。”当他在夜间抵达战场时，他总是等到天亮才向敌人发动进攻。他严禁用火焚烧人（即以火刑折磨人），禁止杀害儿童和妇女，甚至禁止殴打他们。他也禁止偷窃和抢劫，并且说：通过劫掠获得的财物，其禁止程度不亚于腐尸之肉。破坏耕地与牲畜，砍伐树木，除非确实迫切需要且别无替代，否则一律禁止。
The Messenger of Allâh (Peace be upon him) asked people to facilitate but he forbade them to bear down hard on others or constrain. “Pacify”, he said, “and do not disincline”. When it happened that he arrived at the battlefield by night, he would never invade the enemy till it was morning. He utterly forbade burning (i.e. torturing people) in fire, killing children and women or even beating them. He also forbade theft and robbery and proceeded so far as to say gains acquired through plundering are not less forbidden than the flesh of a corpse. Corruption of tillage and race and cutting down of trees were all forbidden unless they were badly needed and there was no other substitute:
“不要杀受伤的人，也不要追赶逃跑的人，不要杀俘虏。”
• “Do not kill a wounded person nor run after a fleeing one or kill a captive.”.
他规定使者不可被杀。他也强调不可杀害那些订立盟约的人。他甚至说：
He decreed that envoys cannot be killed. He also stressed on not killing those who made covenants. He even said:
“凡杀害与他订有盟约者的人，将闻不到乐园的香气，尽管乐园的香气可以在四十年的路程之外闻到。”
•“He whoever kills one who is under pledge to a covenant shall not smell Paradise, though its smell could be experienced at a forty-year distance from it.”.
还有一些高尚的规定，使战争摆脱了蒙昧时代（伊斯兰前时期）的污秽，并将其转变为神圣的战争。
There were some other noble rules which purified wars from their Al-Jahiliyah (pre-Islamic) filthiness and turned them into sacred wars.