我们已经谈过阿舍莱赫远征的事：当时古莱什的一支商队躲过了与先知ﷺ及其部下迫在眉睫的一场军事遭遇。商队从叙利亚返回的日子临近时，先知ﷺ派遣塔勒哈·本·欧拜杜拉和赛义德·本·宰德北上侦察此类行动的动向。两位侦察员在哈芜拉停留了数日，直到商队的首领艾布·苏福扬从他们身边经过。两人急忙返回麦地那，向先知ﷺ报告了所见情况。价值五万金第纳尔的巨额财富，由四十名护卫押运，行进在离麦地那相对较近的地方，这对穆斯林军队而言是一个极具诱惑力的目标，并可能对其发动沉重的经济、政治和军事打击，足以撼动麦加多神教徒的整个结构。

We have already spoken about Al-‘Ushairah Invasion when a caravan belonging to Quraish had escaped an imminent military encounter with the Prophet (Peace be upon him) and his men. When their return from Syria approached, the Prophet (Peace be upon him) despatched Talhah bin ‘Ubaidullâh and Sa‘id bin Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet (Peace be upon him) their findings. Great wealth amounting to 50 thousand gold Dinars guarded by 40 men moving relatively close to Madinah constituted a tempting target for the Muslim military, and provided a potentially heavy economic, political and military strike that was bound to shake the entire structure of the Makkan polytheists.

先知(愿主福安之)立即号召穆斯林出发拦截商队,以弥补他们在麦加被迫放弃的财产与资产。他并未对所有人下达强制性的命令,而是让他们完全自由地选择出发或留守,因为他认为这只是一次规模不大的行动。

The Prophet (Peace be upon him) immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.

穆斯林军队由300至317人组成，其中有82至86名迁士，61名来自奥斯族，170名来自赫兹拉季族。他们装备简陋，准备也不充分。全军只有两匹马，分别属于祖拜尔·本·阿瓦姆和米克达德·本·阿斯瓦德·金迪；另有70头骆驼，每头供两三人轮流骑乘。安拉的使者ﷺ本人、阿里以及穆尔赛德·本·艾比·穆尔赛德·阿勒-加纳维，合用一头骆驼。麦地那的事务最初托付给伊本·乌姆·马克图姆，后来改托付给艾布·鲁巴巴·本·阿卜杜勒·孟迪尔。全军的总指挥权交给了古莱氏人、阿卜杜·达尔家族的穆萨阿布·本·欧麦尔，其旗帜为白色。这支小部队分为两个营：迁士营的旗帜由阿里·本·艾比·塔利卜举着，辅士营的旗帜则由萨阿德·本·穆阿兹掌握。祖拜尔·本·阿瓦姆被任命统率右翼，米克达德·本·阿慕尔统率左翼，军队的后卫由盖斯·本·艾比·萨萨阿统率。全军的最高统帅自然是先知ﷺ本人。

The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair bin Al-‘Awwam and Al-Miqdad bin Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Messenger of Allâh (Peace be upon him) himself, ‘Ali and Murthid bin Abi Murthid Al-Ghanawi had only one camel. Disposition of the affairs of Madinah was entrusted to Ibn Umm Maktum but later to Abu Lubabah bin ‘Abdul Mundhir. The general leadership was given to Mus‘ab bin ‘Umair Al-Qurashi Al-‘Abdari, and their standard was white in colour. The little army was divided into two battalions, the Emigrants with a standard raised by ‘Ali bin Abi Talib, and the Helpers whose standard was in the hand of Sa‘d bin Mu‘adh. Az-Zubair bin Al-‘Awwam was appointed to the leadership of the right flank, Al-Miqdad bin ‘Amr to lead the left flank, and the rear of the army was at the command of Qais bin Abi Sa‘sa‘ah. The General Commander-in-Chief was the Prophet (Peace be upon him), of course.

先知(愿主赐他平安)率领军队,沿着通往麦加的主干道出发。随后他向左转往白德尔方向,行至埃斯-萨弗拉时,他派遣两人前去侦察古赖氏的骆驼。

The Prophet (Peace be upon him), at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safrâ’, he despatched two men to scout about for the camels of Quraish.

然而,阿布·苏福彦却万分警觉。他早已察觉自己所走的路线充满危险,并且急于想知道穆罕默德ﷺ的动向。他的侦察人员向他报告说,穆斯林正在埋伏,要拦截他的商队。为了稳妥起见,他雇用了达姆达姆·本·阿慕尔·安-吉法里,托他向古莱什人传递求援的信息。这位使者骑着骆驼飞速赶路,疯狂地抵达麦加。他从骆驼上跳下来,情绪激动地站在天房前,割掉了骆驼的鼻子和耳朵,把鞍子翻转过来,撕开自己的衬衫,前后都撕破,然后大喊:“古莱什人啊!你们的货物!货物在阿布·苏福彦那里。穆罕默德ﷺ和他的同伴正在拦截商队。我无法说他们会遭遇什么。救命!救命!”

Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad (Peace be upon him). His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam bin ‘Amr Al-Ghifari to communicate a message asking for help from the Quraishites. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka‘bah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: “O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon him) and his companions. I cannot say what would have happened to them. Help! Help!”.

这场呼声的效果是立竿见影的，消息震惊了古莱氏人，他们立刻想起了自己受伤的骄傲，因为穆斯林曾拦截了哈达拉米的商队。于是他们迅速召集了几乎全部兵力，只有阿布·拉哈卜留了下来，他委派了一个欠他钱的人代替自己。他们还动员了一些阿拉伯部落，参与对先知ﷺ的战争。古莱氏的所有部族都表示同意，唯独白努·阿迪没有参加。很快，一支情绪激昂的队伍便形成了，共有一千三百名战士，其中包括一百名骑兵和六百名披甲战士，还有大量骆驼，他们急切地要出发与穆斯林作战。为了供应粮食，他们每天轮流宰杀十头和九头骆驼。然而，他们担心白努·伯克尔出于古老而根深蒂固的宿怨，会从后方发动袭击。就在这关键时刻，易卜劣厮（魔鬼）化作库奈ına部族的首领、穆德拉只部落的苏拉嘎·本·马立克·本·朱沙姆的模样出现在他们面前，对他们说：“我保证后方不会发生任何危害。”

The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab, who delegated someone who owed him some money. They also mobilized some Arab tribes to contribute to the war against the Prophet (Peace be upon him). All the clans of Quraish gave their consent except Banu ‘Adi. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamouring to proceed to fight the Muslims. For food supplies, they used to slaughter an alternate number of camels of ten and nine every day. They were however afraid that Banu Bakr, on account of old long deep-seated animosity, would attack their rear. At that critical moment, Iblis (Satan) appeared to them in the guise of Suraqa bin Malik bin Ju‘sham Al-Mudlaji — chief of Bani Kinana — saying to them: “I guarantee that no harm will happen from behind.”

他们怀着满腔愤怒出发，被一种可怕的复仇欲望所驱使，并且要消灭任何可能危及其商队路线的人。

They set out burning with indignation, motivated by a horrible desire for revenge and exterminating anyone that might jeopardize the routes of their caravans:

“……自夸并且为了让人看见，并阻碍人们行走安拉的道路。”[8:47]

• “…boastfully and to be seen of men, and hinder (men) from the path of Allâh. ” [8:47].

或如先知（愿主福安之）所说： Wait—per the rules, the written-out honorific "(Peace be upon him)" should be replaced by ﷺ, not kept as words. Corrected: 或如先知ﷺ所说：

Or as the Prophet (Peace be upon him) said:

“哦，真主啊！这些人是傲慢自大的人，他们是来违抗真主、违抗祂的使者的。”

• “O Allâh these are the haughty and conceited; they have come defying Allâh and defying His Messenger.”.

他们迅速向北挺进，直奔白德尔。途中，他们又收到阿布·苏夫扬的一封信，要求他们返回家乡，因为商队已经脱离了穆斯林的追截。顺带一提，阿布·苏夫扬得知穆斯林的意图后，便将商队改道离开主要路线，转向红海方向。借此调动，他得以避开麦地那人的伏击，逃出了他们的掌控范围。收到阿布·苏夫扬的信息后，麦加军队表现出返回家乡的意愿。然而，暴君阿布·哲海尔态度傲慢、专横，坚持要他们前往白德尔，并在那里停留三夜，举行庆祝活动。他们此时想要惩罚穆斯林，阻止穆斯林拦截他们的商队，并向阿拉伯人表明，古莱什人依然占据上风，在该地区享有至高的权威。

They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this manoeuvre, he was able to slip past the Madinese ambush and was out of their reach. On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.

尽管阿布·贾赫勒威胁并一再坚持，白努·宰赫拉仍听从阿赫纳斯·本·舒赖格的建议，脱离了他的行列，返回了麦加。从此以后，阿赫纳斯在白努·宰赫拉心中始终是“那棵被摩挲得光滑的棕榈树”，在一切相关事务上都被盲目地服从。

Abu Jahl’s threats and insistence notwithstanding, Banu Zahrah, acting on the advice of Al-Akhnas bin Shuraiq, broke away and returned to Makkah. Thenceforth Al-Akhnas remained ‘the well-rubbed palm tree’ for Bani Zahrah and was blindly obeyed in all relevant matters.

banu Hashim 也有脱离大军的倾向，但 Abu Jahl 的威胁使他们打消了这一念头。其余的军队，此时已有 1000 名士兵，接近了 Badr，并在一座沙丘之外、位于 Al-'Udwat Al-Quswa 的地方扎营。 Wait — the instructions say to keep names as the original writes them, so I should not alter them. Corrected: Banu Hashim 也有脱离的倾向，但 Abu Jahl 的威胁使他们打消了这一念头。其余的军队，此时已有 1000 名士兵，接近了 Badr，并在一座沙丘之外、位于 Al-‘Udwat Al-Quswa 的地方扎营。

那天夜里两边都下了雨。对多神教徒来说,雨阻碍了他们继续前进;而对穆斯林来说,这雨却是一种恩赐。它洗净了他们,除去了他们身上撒旦的污秽。安拉降下雨水,用以坚定他们的心,并借此使他们的脚步稳固。他们向前稍行,在山谷的远岸扎营。穆罕默德ﷺ停在了badr最近的一眼泉水旁。Al-Hubab bin Mundhir问他:“这个地方是安拉启示你选择的,还是出于战略和协商的结果?”先知ﷺ回答说:“这是出于战略和协商。”Al-Hubab说:“这个地方不好;让我们去扎营在最近的水井旁,筑一个蓄满水的池子或水库,然后毁掉其他所有的井,使他们得不到水。”先知ﷺ赞同他的计划,同意实行,他们果然在午夜时分付诸行动。

The same night it rained on both sides. For the polytheists it obstructed further progress, whereas it was a blessing for the Muslims. It cleaned them and removed from them the stain of Satan. Allâh sent rain to strengthen their hearts and to plant their feet firmly therewith. They marched a little forward and encamped at the farther bank of the valley. Muhammad (Peace be upon him) stopped at the nearest spring of Badr. Al-Hubab bin Mundhir asked him, “Has Allâh inspired you to choose this very spot or is it stratagem of war and the product of consultation?” The Prophet (Peace be upon him) replied “It is stratagem of war and consultation.” Al-Hubab said: “This place is no good; let us go and encamp on the nearest water well and make a basin or reservoir full of water, then destroy all the other wells so that they will be deprived of the water.” The Prophet (Peace be upon him) approved of his plan and agreed to carry it out, which they actually did at midnight.

Sa‘d 本 Mu‘adh 建议为先知（ﷺ）搭建一座棚架，作为穆斯林军队的指挥部，并为领袖提供合理的保护。Sa‘d 随后陈述自己的理由，说如果他们获胜，一切就都令人满意；如果战败，先知（ﷺ）不会受到伤害，他可以返回麦地那，那里有更多爱戴他的人，如果他们知道他处于这样的困境，必定会前来相助。这样他便可以继续自己的使命，与他们商议，而他们也会一次又一次地与他一道为安拉的事业而奋斗。

Sa‘d bin Mu‘adh suggested that a trellis be built for the Prophet (Peace be upon him) to function as headquarters for the Muslim army and a place providing reasonable protection for the leader. Sa‘d began to justify his proposal and said that if they had been victorious, then everything would be satisfactory. In case of defeat, the Prophet (Peace be upon him) would not be harmed and he could go back to Madinah where there were more people who loved him and who would have come for help if they had known that he was in that difficult situation, so that he would resume his job, hold counsel with them and they would strive in the cause of Allâh with him again and again.

又从辅士中挑选了一队卫兵，仍由同一位人物萨德·本·穆阿兹率领，以在其指挥部保卫先知ﷺ。先知ﷺ在战役当天的前一夜整夜都在礼拜和祈祷中度过。穆斯林军队因长途行军而疲惫不堪，却睡得安稳而恢复精力，这正是真主恩赐的标志，也显示出他们内心的安宁。

A squad of guards was also chosen from amongst the Helpers under the leadership of the same man, Sa‘d bin Mu‘adh, in order to defend the Prophet (Peace be upon him) in his headquarters. The Prophet (Peace be upon him) spent the whole night preceding the day of the battle in prayer and supplication. The Muslim army, wearied with their long march, enjoyed sound and refreshing sleep, a mark of the Divine favour and of the state of their undisturbed minds.

“（你们应当记住）当时，他使你们昏昏欲睡，以获得他所赐予的安宁，他从天上降雨给你们，借此使你们洁净，除去你们身上撒旦的污秽（即耳语、恶念等），坚定你们的心，并借此使你们的脚步稳固。”[]

“我必与你们同在，故你们要使信道者坚定。我必将恐怖投入不信道者的心中。”[8:12]。

• “Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved.” [8:12].

安拉至大至刚,又向祂的使者降示了另一则启示,说道:

Allâh, the All-Mighty, also inspired another message to His Messenger, saying:

“我将以接连相随的一千名天使来助你们。”[8:9]

• “I will help you with a thousand of the angels each behind the other (following one another) in succession.” [8:9].

先知ﷺ在他的棚架下小睡了一会儿，然后欣喜地抬起头，高声说道：

The Prophet (Peace be upon him), in his trellis, dozed off a little and then raised his head joyfully crying:

“哦，艾布·伯克尔，向你报喜：真主的胜利已经临近。以真主起誓，我仿佛看见吉卜利勒骑着他的母马，身处漫天沙尘之中。”

•“O Abu Bakr, glad tidings are there for you: Allâh’s victory has approached, by Allâh, I can see Gabriel on his mare in the thick of a sandstorm.”.

他随即跳了出来，哭着说：

He then jumped out crying:

“其大军必被击溃，他们将转身逃跑。”[54:45]

•“Their multitude will be put to flight, and they will show their backs.” [54:45].

在吉卜利勒的指示下,先知抓起一把沙砾,朝敌人掷去,并说:“愿他们的脸庞蒙受羞辱!”他一撒出尘土,一阵猛烈的沙暴便如熔炉的热风般吹进敌人的眼睛。关于此事,安拉说:

At the instance of Gabriel, the Prophet (Peace be upon him) took a handful of gravel, cast it at the enemy and said: “Confusion seize their faces!” As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemies. With respect to this, Allâh says:

• “你（即穆罕默德ﷺ）掷出（沙石）时，并非你掷的，而是真主掷的。”{8:17}

• “And you [i.e. Muhammad (Peace be upon him) ] threw not when you did throw but Allâh threw.” [8:17].

直到那时,他才明确下令发起反击。他亲自指挥军队,使部下充满信心,并勉励他们为了主而英勇作战,同时诵读安拉的经文:

Only then did he give clear orders to launch a counter-attack. He was commanding the army, inspiring confidence among his men and exhorting them to fight manfully for the sake of their Lord, reciting the Words of Allâh:

1. 先知(愿主赐他平安)劝诫his圣门弟子,要保全那些因惧怕族人非议而不情愿地随多神教徒出征白德尔的哈希姆家族成员的性命。他点名提到阿拔斯·本·阿卜杜勒·穆塔利布和艾布·布赫塔里·本·希沙姆。他命令穆斯林活捉他们,但不得杀害。艾布·胡宰法·本·欧特白对此感到极为惊讶,并评论道:"我们杀自己的父亲、儿子、兄弟和同族之人,却要放过阿拔斯吗?以安拉发誓!若我见到他,必定用剑击杀他。"真主的使者(愿主赐他平安)听到这些话后,对欧麦尔·本·赫塔卜说:"先知的叔叔的脸被剑击打,这合理吗?"欧麦尔十分愤怒,并威胁要杀掉艾布·胡宰法;后者later说,极度的恐惧紧紧攫住了他,他觉得除了殉教,没有什么能够弥补他的过失。后来他果然在亚玛默战役中被杀。

1. The Prophet (Peace be upon him) advised his companions to preserve the lives of Banu Hashim who had gone out to Badr with the polytheists unwillingly because they had feared the censure of their people. Among them, he named Al-‘Abbas bin ‘Abdul Muttalib and Abu Bukhtari bin Hisham. He ordered the Muslims to capture, but not to kill them. Abu Hudhaifah bin ‘Utbah showed great surprise and commented saying: “We kill our fathers, children, brothers and members of our clan, and then come to spare Al-‘Abbas? By Allâh! If I see him I will surely strike him with my sword.” On hearing these words, the Messenger of Allâh (Peace be upon him), addressing ‘Umar bin Al-Khattab, said “Is it fair that the face of the Messenger’s uncle be struck with sword?” ‘Umar got indignant and threatened to kill Abu Hudhaifah; the latter later said that extreme fear had taken firm grip of him and felt that nothing except martyrdom could expiate for his mistake. He was actually killed later on during Al-Yamamah events.

2. 艾布·布赫塔里·本·希沙姆此前已竭力约束他的族人麦加人，使其在先知（愿主福安之）仍居麦加时，不对先知（愿主福安之）做出任何愚蠢的举动。据闻他也从未伤害过先知（愿主福安之），也未有任何关于先知（愿主福安之）的恶言传出。他还曾是那些试图废除针对白尼·哈希姆和白尼·阿卜杜勒·穆塔利卜的断绝往来盟约的人之一。然而，在白德尔之战中，他坚持要战斗，除非他的同族人得以幸免。与他交战的穆杰济尔·本·齐亚德·拜勒维回答说，对方并不在先知（愿主福安之）的嘱咐范围之内。战斗持续下去，最终艾布·布赫塔里死亡。

2. Abu Al-Bukhtari bin Hisham had already done his best to restrain his people, the Makkans, from committing any act of folly against the Prophet (Peace be upon him) while the latter was still in Makkah. He also neither hurt nor was reported to have uttered anything repugnant with regard to the Prophet (Peace be upon him). He had as well been among the people who tried to invalidate the boycott alliance taken against Banu Hashim and Banu ‘Abdul Muttalib. l Here, however, in the battle of Badr he insisted on fighting unless his compatriot was spared. Al-Mujdhir bin Ziyad Al-Balwi, with whom he was engaged in combat, replied that the other was not included in the Prophet ’s recommendation. The combat went on to end in Al-Bukhtari’s death.

3. 'Abdur-Rahman bin 'Awf 与 Omaiyah bin Khalaf 在伊斯兰之前的时代是亲密的朋友。白德尔之战结束后，'Abdur-Rahman 看到 Omaiyah 和他的儿子也在俘虏之中。他扔掉了自己作为战利品所得的铠甲，与他们二人同行。Bilal（先知的宣礼员）看见了 Omaiyah，他曾在此人手下遭受的种种折磨顿时浮现在他脑海中，于是他发誓要向 Omaiyah 复仇。'Abdur-Rahman 试图缓和紧张局势，并以温和的方式化解这一尴尬处境，但没有成功。穆斯林们围拢过来，用剑击打 Omaiyah 的儿子。这时，'Abdur-Rahman 呼唤他的老朋友快跑逃命，但他被不同的人用剑击中，倒地身亡。'Abdur-Rahman 完全无能为力，只能认命地说：愿真主怜悯 Bilal，因为他使我失去了战利品，而我的两名俘虏又死于非命。

3. ‘Abdur-Rahman bin ‘Awf and Omaiyah bin Khalaf had been close friends during the pre-Islamic era. When the battle of Badr ended, ‘Abdur-Rahman saw Omaiyah and his son among the captives. He threw away the armour he had as spoils, and walked with them both. Bilal, the Prophet’s caller for prayer, saw Omaiyah and soon all the torture he had been put to at the hand of this man dawned upon him, and swore he would have revenge on Omaiyah. ‘Abdur-Rahman tried to ease the tension and address embarrassing situation amicably but with no success. The Muslims gathered around and struck Omaiyah’s son with swords. At this point, ‘Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. ‘Abdur-Rahman, completely helpless and resigned said: May Allâh have mercy on Bilal, for he deprived me of the spoils, and I have been stricken by the death of my two captives.

多神教徒们遭受了沉重的打击与惨败，在一片混乱中仓皇逃窜，穿过山谷与小丘，朝麦加方向奔去，惊慌失措，又羞于见到自己的族人。

The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people.

伊本·易司哈格记述说，第一个带来坏消息的人是哈塞曼·本·阿卜杜拉·胡扎仪。他向他们讲述了他们的显贵是如何被杀的。起初，那里的人不相信他，以为他疯了，但很快消息得到证实，整个麦加都陷入了难以置信的惊愕之中。阿布·苏富扬·本·哈里斯向艾卜·莱海卜详细讲述了这场屠杀以及他们所遭受的可耻溃败，着重提到天使在造成他们悲惨结局中所起的作用。艾卜·莱海卜无法克制自己，把心中的怨恨发泄在一位穆斯林艾布·拉菲阴身上，殴打、辱骂并掌掴了他，因为此人尚未公开皈依，却仍在重复天使所起作用的说法。另一位穆斯林妇女乌姆·法德勒对艾卜·莱海卜欠缺考虑的行为极为恼怒，用一根木棍击打他，打破了他的头。七天后，他因一种不祥的脓疮死去，尸体被遗留了三天无人埋葬。然而，他的儿子们唯恐蒙受可耻的流言，便把他拖到一个坑边，自己远远地站着，朝他投掷石块和尘土。

Ibn Ishaq related that the first herald of bad tidings was Al-Haisaman bin ‘Abdullah Al-Khuza‘i. He narrated to them how their notables were killed. People there did not believe him at first and thought that he had gone mad, but soon the news was confirmed and a state of incredible bewilderment overwhelmed the whole Makkan scene. Abu Sufyan bin Al-Harith gave Abu Lahab a full account of the massacre and the disgraceful rout they sustained, with emphasis on the role that the angels played in bringing about their tragic end. Abu Lahab could not contain himself and gave vent to his feelings of resentment in beating, abusing and slapping Abu Rafi‘, a Muslim, but reticent on his conversion, for reiterating the role of the angels. Umm Al-Fadl, another Muslim woman, greatly exasperated by Abu Lahab’s thoughtless behaviour, struck him with a log and cracked his head. Seven days later, he died of an ominous ulcer and was left for three days unburied. His sons, however, for fear of shameful rumours, drove him to a pit and keeping their distance, hurled stones and dust at him.

这次失败给麦加人带来了极大的耻辱与悲痛。几乎每户人家都有人暗自为死者和被俘者落泪。他们满怀屈辱，渴望复仇。然而，哭嚎、哀悼和号泣被严格禁止，以免穆斯林因他们的苦难而幸灾乐祸。

The defeat was a matter of great shame and grief for the Makkans. In almost every house there were silent tears for the dead and the captives. They were burning with humiliation and were thirsting for revenge. Wailing, lamenting and crying however were decreed strictly forbidden lest the Muslims should rejoice at their affliction.

两位使者，阿卜杜拉·本·拉瓦哈和宰德·本·哈里萨，被派往麦地那，向那里的穆斯林传递胜利的喜讯。

Two heralds, ‘Abdullah bin Rawahah and Zaid bin Harithah were despatched to Madinah, to convey the glad tidings of victory to the Muslims there.

麦地那多民族、多思想的结构引起了各种不同的反应。犹太人和伪信士中的造谣者散布消息，称先知（愿主赐他平安）已经遇害，并试图以他们的虚假推断来说服人们：宰德·本·哈里萨骑着先知的骆驼“盖绥瓦”。两位使者抵达后，向穆斯林传达了胜利的喜讯，并提供了关于事件经过的准确信息，以使焦虑的穆斯林心中安定下来，此时他们已转为喜悦。穆斯林立即开始高声赞颂真主之名，并大声称颂祂。他们的首领出城，在通往白德尔的道路上等候迎接先知（愿主赐他平安）。

The multi-ethnic and ideological structure of Madinah featured different respective reactions. Rumour-mongers amongst the Jews and hypocrites spread news to the effect that the Prophet (Peace be upon him) had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet’s she-camel. Having reached, the two messengers imparted to the Muslims the happy news of victory, and furnished accurate information about the course of events in order to establish the sense of reassurance deep in the hearts of the anxious, but now, joyous Muslims. They immediately started acclaiming Allâh’s Name and entertaining His praise at the top of their voices. Their chiefs went out of the city to wait and receive the Prophet (Peace be upon him) on the road leading to Badr.

Usamah bin Zaid 讲述道，他们在先知的女儿、'Uthman bin 'Affan 的妻子鲁盖雅（Ruqaiyah）下葬不久之后，才收到了明显胜利的消息。她病入膏肓，先知ﷺ曾吩咐 'Uthman 留在麦地那照料她。

Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet ’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet (Peace be upon him) had asked ‘Uthman to stay in Madinah and look after her.

在离开战场之前，穆斯林战士之间因战利品的分配问题发生了争执，因为有关分配的规定尚未制定。争执越来越激烈，使者ﷺ便暂缓作出任何裁决，等待启示降下。

Before leaving the scene of the battle, dispute concerning the spoils of war arose among the Muslim warriors, as the rule relating to their distribution had not yet been legislated. When the difference grew wider, the Messenger of Allâh (Peace be upon him) suspended any solution whereof until the Revelation was sent down.

‘Ubadah bin As-Samit 说:“我们与Allâh的使者ﷺ一同出征,我与他一同见证了Badr之战。战斗开始后,Allâh,至高无上者,击败了敌人。穆斯林中有些人追寻并追击敌人,有些人忙于收集敌营中的战利品,还有些人守卫着Allâh的使者ﷺ,并警惕着任何突发的危险或突袭。夜幕降临,穆斯林聚集在一起时,那些收集战利品的人说:‘是我们收集的,所以其他人都无权享有。’那些追击敌人的人说:‘你们对此的权利并不比我们多;是我们挡住了敌人,然后击败了他们。’至于那些守卫先知ﷺ的人,他们也对战利品提出了类似的主张。”

‘Ubadah bin As-Samit said: “We went out with the Messenger of Allâh (Peace be upon him) and I witnessed Badr with him. The battle started and Allâh, the Exalted, defeated the enemy. Some of the Muslims sought and pursued the enemy, some were intent on collecting the spoils from the enemy camp, and others were guarding the Messenger of Allâh (Peace be upon him) and were on the alert for any emergency or surprise attack. When night came and the Muslims gathered together, those who had collected the booty said: “We collected it, so no one else has any right to it.” Those who had pursued the enemy said: “You do not have more right to it than we do; we held the enemy at bay and then defeated them.” As for the men who had been guarding the Prophet (Peace be upon him), they also made similar claims to the spoils.

《安法勒》章（战利品）是在白德尔战役之际降示的，时间为伊历2年赖麦丹月17日。它为这场战役提供了独特的天启注释。

The Chapter of Al-Anfal (spoils of war) was revealed on the occasion of the battle of Badr, Ramadan 17th 2 A.H. It constituted a unique Divine commentary on this battle.

安拉，至高的主，在本章的语境中，触及伊斯兰化整个进程的重大问题。安拉在此提醒穆斯林，他们品格中仍然存在的道德缺陷。他希望他们建立一个完整、纯洁的社会。他谈到了降予顺服的仆人的无形援助，使他们能够达成崇高的目标。他希望穆斯林去除可能潜入的任何傲慢或自大的特质。他希望他们向他求助，服从他和他的使者ﷺ。此后，他阐明了使者ﷺ发动那场血战所要达成的崇高目标，并指引他们注意带来伟大胜利的优点与品质。 本章还提到了多神教徒、伪信士、犹太人和战俘，告诫他们归顺真理，并且只坚守真理。战利品的问题得到了解决，与此相关的原则和基础也得到了明确的界定。

Allâh, the All-High, in the context of this Chapter draws on major issues relating to the whole process of Islamization. Allâh, here draws the attention of the Muslims to the still lingering moral shortcomings in their character. He wants them to build an integrated, purified society. He speaks about the invisible assistance he sent down to His obedient servants to enable them to accomplish their noble objectives. He wants the Muslims to rid themselves of any trait of haughtiness or arrogance that might sneak in. He wants them to turn to Him for help, obey Him and His Messenger (Peace be upon him). After that He delineated the noble objectives for which the Messenger (Peace be upon him) launched that bloody battle, and directed them to the merits and qualities that brought about the great victory.The polytheists, hypocrites, the Jews and prisoners of war were also mentioned, being admonished to surrender to the Truth and adhere to it only. The question of the spoils of war was resolved and the principles and basics relevant to this issue were clearly defined.

在伊斯兰事业这一高级阶段,与战争与和平相关的法律和规则已被正式确立并加以系统化。真主希望穆斯林遵循一套不同于蒙昧时代(jāhiliyyah)做法的战争伦理。穆斯林被期许在伦理、价值与崇高理想方面超越他人。真主希望向世界昭示,伊斯兰不仅是一套理论性的生活准则,更是以培养心灵为导向的实践原则。在此背景下,真主确立了国家之间与国家内部的各种关系。公历2年(伊历2年)斋月斋戒被确定为一项必须遵守的功修;与此同时,穆斯林还被责成缴纳天课(zakāh,即济贫税),以减轻贫困的迁士的负担。

The laws and rules pertinent to war and peace were legalized and codified, especially at this advanced stage of the Islamic action. Allâh wanted the Muslims to follow war ethics dissimilar to those of pre-Islamic practices. The Muslims are deemed to outdo the others in ethics, values and fine ideals. He wants to impress on the world that Islam is not merely a theoretical code of life, it is rather mind cultivation-orientated practical principles. In this context, He established inter and intra-state relations. The fast of Ramadan was established as an obligatory observance in the year 2 A.H., appended by the duty imposed upon Muslims of paying Zakat (alms tax, poor-due) in order to alleviate the burden of the needy Emigrants.

一个奇妙而引人注目的巧合是，沙瓦勒月的开斋节（‘Eid al-Fitr）恰好紧接在明显的伯德尔大捷之后确立。这实际上是穆斯林所见过的最壮观的景象：穆斯林走出家门礼拜，高声颂扬安拉的尊名，大声赞美祂，以感谢祂的恩惠与慈爱；最后，也是最重要的，感谢祂给予他们的支持，正是凭借这支持，真理的力量战胜了邪恶的势力。

A wonderful and striking coincidence was the establishment of Shawwal ‘Eid (the Festival of the Fast-Breaking) directly after the manifest victory of Badr. It was actually the finest spectacle ever witnessed of Muslims leaving their houses praying, acclaiming Allâh’s Name and entertaining His praise at the top of their voices in recognition of His favour and grace, and last but not least, the support He rendered them and through which the forces of the Truth overpowered those of evil.