入侵并攻克麦加被视为真理与谬误之间的决定性一役。此后,阿拉伯人对穆罕默德的使命不再有任何怀疑。由此可见,事态的发展与多神教徒的预期背道而驰。人们开始大批皈依安拉的宗教——伊斯兰教。这在本书的“使团”一章中清楚地体现出来。从前来参加辞朝(Hajjatul-Wadāʻ,即告别朝觐)的庞大人数中也能推知这一点。所有内部纷争都已平息。穆斯林最终获得了安宁,开始践行安拉律法的教导,并加强了伊斯兰的宣教工作。

The invasion and the conquest of Makkah was considered a decisive one between the truth and the error. As a result of which, the Arabs had no more doubt in Muhammad’s mission. Thus we see that things went contrary to the pagans’ expectations. People started to embrace Islam, the religion of Allâh, in great numbers. This is manifested clearly in the chapter — The delegations, of this book. It can also be deduced out of the enormous number of people who shared in the Hajjatul-Wadâ‘ (Farewell Pilgrimage). All domestic troubles came to an end. Muslims, eventually felt at ease and started setting up the teachings of Allâh’s Laws and intensifying the Call to Islam.

拜占庭帝国当时被视为地球上最强大的军事力量，却对穆斯林表现出毫无正当理由的敌意。正如我们前面已经提到的，他们的敌对始于Sharhabeel bin ‘Amr Al-Ghassani杀害了安拉使者（愿主赐其平安）的使节Al-Harith bin ‘Umair Al-Azdi。这位使节当时正携带先知（愿主赐其平安）致布斯拉统治者的书信。我们也曾说明，先知随后派遣了一支由Zaid bin Haritha指挥的部队，他们在穆塔与拜占庭人进行了激烈的战斗。尽管穆斯林军队未能向那些傲慢、极其狂妄的暴君复仇，但这场交锋在整个阿拉伯半岛的阿拉伯人心中留下了深刻的印象。凯撒既无法忽视穆塔战役给穆斯林带来的巨大益处，也无法无视阿拉伯部落对独立的期望，以及他们摆脱其影响和统治的希望，更无法忽视他们与穆斯林的联盟。意识到这一切后，凯撒察觉到威胁其边境的危险正在逐步加深，尤其是与阿拉伯领土相邻的沙姆前线。因此，他认定必须立即消灭穆斯林的势力。在他看来，这一决定应在穆斯林强大到难以征服、并在邻近的阿拉伯地区引发动乱之前实现。为应对这些紧迫局势，凯撒集结了一支庞大的军队，由拜占庭人和亲罗马的加萨尼德部落组成，准备对穆斯林发动一场决定性的血战。

The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allâh (peace be upon him), Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet (peace be upon him) to the ruler of Busra. We have also stated that the Prophet consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit thMu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories. To meet these exigencies, Caesar mustered a huge army of the Byzantines and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims.

关于拜占庭人的一般消息以及加萨尼人的战争准备

General News about the Byzantines and Ghassanide Preparations for War.

当拜占庭人准备对穆斯林发动决定性入侵的消息传到麦地那时,人们心中便弥漫起恐惧。他们把任何一点微弱的声响都想象成拜占庭的入侵。这一点,从'Umar bin Al-Khattab某日的遭遇中可以清楚看出。

No sooner news about the Byzantine’s preparations for a decisive invasion against Muslims reached Madinah than fear spread among them. They started to envisage the Byzantine invasion in the least sound they could hear. This could be clearly worked out of what had happened to ‘Umar bin Al-Khattab one day.

先知（愿主赐福与平安）在伊斯兰历第九年发誓一个月不与妻子们同房。于是他离开了她们，独自隐居在一个私密的地方。起初，安拉的使者的同伴们感到困惑，无法理解他这种行为的原因。他们以为先知（愿主赐福与平安）已经与她们离婚，因此他才如此忧伤、烦乱和沮丧。 在欧麦尔讲述此事的记述中，他说："我有一位来自辅士的朋友，我不在时，他常把发生的事告诉我；而我不在时，也总是把发生的事告诉他。我们两人都住在麦地那的高处。在那段令人焦虑的时期，我们两人轮流去拜见先知。有一天，我听到我的朋友敲门，说：'开门！开门！'我疑惑地问：'怎么了？是加萨尼人来了吗？'他说：'比这更严重。安拉的使者（愿主赐福与平安）抛弃了他的妻子们。'"

The Prophet (peace be upon him) had taken an oath to stay off his wives for a month in the ninth year of Al-Hijra. Therefore, he deserted them and kept off in a private place. At the beginning, the Companions of the Messenger of Allâh were puzzled and could not work out the reason for such behaviour. They thought the Prophet (peace be upon him) had divorced them and that was why he was grieved, disturbed and upset. In ‘Umar’s version of the very story he says: “I used to have a Helper friend who often informed me about what happened if I weren’t present, and in return I always informed him of what had taken place during his absence. They both lived in the high part of Madinah. Both of them used to call at the Prophet alternatively during that time of suspense. Then one day I heard my friend, knock at the door saying: “Open up! Open up!” I asked wondering, “What’s the matter? Has the Ghassanide come?” “No it is more serious than that. The Messenger of Allâh (peace be upon him) has deserted his wives.”.

在另一版本中，欧麦尔说："我们当时谈论加萨尼王朝准备入侵我们的事。轮到我的邻居去向我传递消息时，他下去了，傍晚才回来。他用力敲门，说：'他睡了吗？'我很害怕，但还是出去见他。'发生了严重的事情。'他说。'加萨尼人来了吗？'我问。'没有，'他说，'比那更大、更严重。安拉的使者ﷺ休了他的妻子们。'"

In another version, ‘Umar said, “We talked about Ghassanide preparations to invade us. When it was his turn to convey the news to me, he went down and returned in the evening. He knocked at the door violently and said ‘Is he sleeping?’ I was terrified but I went out to meet him. ‘Something serious had taken place.’ He said. ‘Has the Ghassaindes arrived?’ Said I. ‘No,’ he said, ‘it is greater and more serious. The Messenger of Allâh (peace be upon him) has divorced his wives.’”.

这种高度警觉的状态清楚地表明穆斯林所面临局势的严峻性。当拜占庭人准备作战的消息传到麦地那时,伪信者的表现在很大程度上证实了局势的严峻。先知ﷺ每一场战役都获得了胜利,世上没有任何力量能使他恐惧,他也总是证明自己能够克服挡在面前的一切障碍——然而,这并没有阻止那些心中怀藏恶念的伪信者,期待穆斯林和伊斯兰遭遇灾祸。

This state of too much alertness manifests clearly the seriousness of the situation that Muslims began to experience. The seriousness of the situation was confirmed to a large degree by the hypocrites behaviour, when news about the Byzantines’ preparations reached Madinah. The fact that the Messenger of Allâh (peace be upon him) won all the battles he fought, and that no power on earth could make him terrified, and that he had always proved to be able to overcome all the obstacles that stood in his way - did not prevent the hypocrites, who concealed evil in their hearts, from expecting an affliction to fall upon the Muslims and Islam.

他们一直怀着恶意和不良企图，反对伊斯兰的整个事业和穆斯林。他们妄想摧毁这座伟大的宗教建筑，于是以清真寺的名义建起了一个阴谋和诡计的温床，即“达勒寺”（伤害之寺）。他们来见先知ﷺ，请求他亲自前来，在此礼拜，为此地祝圣。恰逢他当时正要出发前往塔布克，便推迟到归来之后再答应他们的请求。与此同时，他通过天启得知，这并非用于敬拜和礼拜的清真寺，而是反伊斯兰分子的聚会之所。因此，先知ﷺ归来后，便派遣一队人去拆毁这座新建的建筑。

They used to harbour evil and ill-intentions against the whole process of Islam and the Muslims. On grounds of illusory hopes of destroying this great religious edifice, they erected a hotbed of conspiracy and intrigue in the form of a mosque — Masjid-e-Darar (the mosque of harm). They approached the Prophet (peace be upon him) with the request that he should come and consecrate the place by praying in it himself. As he was at the moment about to start for Tabuk, he deferred compliance with their request till his return. Meanwhile he came to know through Divine Revelation that it was not a Mosque for devotion and prayer but a meeting place for the anti-Islamic elements. On his return, therefore, the Prophet (peace be upon him) sent a party to demolish the new structure.

关于拜占庭与加萨尼人备战的专门消息:

Particular News about the Byzantine and Ghassanide Preparations for War:

据来自沙姆、把油运到麦地那的纳巴泰人向穆斯林带来一个巨大威胁的详细消息。他们传来赫拉克略准备并装备一支超过四万名战士的庞大军队的消息，此外还有莱赫姆、朱达姆等与拜占庭结盟的部落。他们说，其先锋部队已经抵达巴勒加。于是，严峻的形势正潜伏在穆斯林面前。炎热的天气、干旱，以及若决定迎击迫近的危险所必须跨越的崎岖遥远的路程，这些不利因素使整体形势更加恶化。安拉的使者ﷺ对形势及其发展的判断和估计，比其他任何人都更加精准准确。他认为，如果他迟疑不决，或被动应对，以致让拜占庭人得以穿越伊斯兰controlled的省份，甚至深入到麦地那，那么在这种情况下，这将对伊斯兰以及穆斯林的军事信誉留下最糟糕的印象。

A magnified image of the prominent danger threatening the Muslims life was carried to them by the Nabateans who brought oil from Ash-Sham to Madinah. They carried news about Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. They said that its vanguard had already reached Al-Balqâ’. Thus was the grave situation standing in ambush for the Muslims. The general situation was aggravated seriously by other adverse factors of too much hot weather, drought and the rough and rugged distance they had to cover in case they decided to encounter the imminent danger. The Messenger of Allâh’s (peace be upon him) concept and estimation of the situation and its development was more precise and accurate than all others. He thought that if he tarried or dealt passively with the situation in such a way that might enable the Byzantines to paddle through the Islamic controlled provinces or to go as far as Madinah, this would — amid these circumstances — leave the most awful impression on Islam as well as on the Muslims’ military credibility.

前伊斯兰时代的信仰与风俗（Al-Jahiliyah）在洪奈因战役中已遭受沉重而决定性的打击，正濒于消亡，但在这样的环境下，它们仍可能借机死灰复燃。伪信者暗中策划，意图对穆斯林暗箭伤人，而拜占庭人则从正面发动进攻。倘若此事败露，他们的恶意图谋得逞，那么先知与其门徒传播伊斯兰的努力将付诸东流，而他们因接连不断的战斗与远征所取得的成果也将化为乌有。使者ﷺ对此了然于心。因此，尽管穆斯林正遭受艰难困苦与干旱之苦，先知ﷺ仍决意率领穆斯林进攻拜占庭人，在其边境与之展开决定性的战斗。他决心毫不迟延，以挫败罗马人任何接近伊斯兰之地的企图。

The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were at that time dying because of the strong decisive blow that they had already had at Hunain, could have had a way to come back to life once again in such an environment. The hypocrites who were conspiring against the Muslims so that they might stab them in the back whereas Byzantines would attack them from the front. If such a thing came to light and they succeeded in their evil attempts, the Prophet and his Companions’ efforts to spread Islam would collapse and their profits which were the consequences of successive and constant fights and invasions would be invalidated. The Messenger of Allâh (peace be upon him) realised all that very well. So — in spite of the hardships and drought that Muslims were suffering from — the Prophet (peace be upon him) was determined that the Muslims should invade the Byzantines and fight a decisive battle at their own borders. He was determined not to tarry at all in order to thwart any Roman attempt to approach the land of Islam.

当安拉的使者（愿主福安之）下定决心、作出最终决定时，他命令众圣门弟子准备作战，并派人召集麦加人和其他阿拉伯部落，请求他们的援助。

When the Messenger of Allâh (peace be upon him) had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Makkans and the other Arab tribes asking for their assistance.

与他惯常隐瞒真实出兵意图、以假目标掩饰的做法不同，这次他公开宣布了与拜占庭人会战的意图。他向众人说明了情况，让大家做好准备，并激励他们为主道而战。正是在这一时机，真主降示了《忏悔章》（第九章）的一部分经文，勉励他们坚忍和持久。

Contrary to his habit of concealing his real intention of the invasion by means of declaring a false one, he announced openly his intention of meeting the Byzantines and fighting them. He cleared the situation to his people so that they would get ready, and urged them to fight in the way of Allâh. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was sent down by Allâh, urging them to steadfastness and stamina.

另一方面,安拉的使者ﷺ珍视他们,鼓励他们施舍善款,并以自己最好的财产为主道而施舍。

On the other hand, the Messenger of Allâh (peace be upon him) cherished them to pay charities and to spend the best of their fortunes in the way of Allâh.

刚听到安拉的使者ﷺ召唤穆斯林去与拜占庭人作战,他们便急忙遵从他的命令。他们以极快的速度开始备战。各部落、各氏族从四面八方涌入麦地那。几乎所有穆斯林都积极响应。只有心中有软弱的人才愿意留下,他们只有三人。即使是贫困的穷人,无力负担坐骑的,也来到安拉的使者ﷺ面前请求给他们一匹坐骑,以便能够参与对抗拜占庭人的战斗。但当他说:

No sooner had the Muslims heard the voice of the Messenger of Allâh (peace be upon him) calling them to fight the Byzantines than they rushed to comply with his orders. With great speed they started getting ready for war. Tribes and phratries from here and there began pouring in Madinah. Almost all the Muslims responded positively. Only those who had weakness at their hearts favoured to stay behind. They were only three people. Even the needy and the poor who could not afford a ride came to the Messenger of Allâh (peace be upon him) asking for one so that they would be able to share in the fight against the Byzantines. But when he said:

• “……‘我找不到坐骑供你们乘载’，他们便含着悲伤的泪水转身离去，因为他们找不到可以用来出资（支持圣战）的东西。”[9:92]。

• “...‘I can find no mounts for you’ they turned back while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad).” [9:92].

穆斯林们争相慷慨解囊，纷纷施舍钱财，以资助这次远征。例如，奥斯曼已经准备好了两百匹马，又备好骆驼前往沙姆，并将两百枚金币作为施舍全部捐出。他又取来一千第纳尔，全部倒在安拉的使者ﷺ的膝上，使者翻动了这些钱币，说道：“从今天起，无论奥斯曼做什么，都不会再有什么伤害他。”奥斯曼一次又一次地施舍，他的捐献总计达到九百头骆驼和一百匹战马，此外还有他所支付的钱财。

The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred o(of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allâh (peace be upon him), who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.

阿卜杜勒·拉赫曼·本·奥夫捐献了二百盎司白银。阿布·伯克尔则拿出了他所有的钱财，留给家人的只有安拉和祂的使者。欧麦尔捐出了一半的财产。阿拔斯捐赠了大量钱财。塔勒哈、萨德·本·欧巴德和穆罕默德·本·麦斯莱迈为这次远征的需要捐出了钱财。阿绥姆·本·阿迪则奉献了九十驮椰枣。人们争相施舍，无论多少，都竞相奉献。其中有人献出了他仅有的半蒲式耳（或仅有的一蒲式耳）。妇女们也参与了这场竞赛，她们献出了自己拥有的物品，如麝香、臂钏、脚环、耳环和戒指。没有人吝于花费钱财，也没有人小气到不肯施舍钱财或任何东西，唯有伪信者除外。

Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allâh and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites:

"那些在信士中自愿施舍的人面前讥讽他们的，以及那些除自己所能之外无物可施、便嘲笑他们的人，安拉将嘲笑他们，他们将受痛苦的刑罚。"[9:79] Note: the English here reads "Those who defame such of the believers who give charity voluntarily, and those who could not find to give charity except what is available to them, so they mock at them (believers)." The translation above follows the Qur'anic verse in Chinese, which includes the clause on punishment; I have kept it faithful to the meaning rather than adding commentary.

• “Those who defame such of the believers who give charity (in Allâh’s cause) voluntarily, and those who could not find to give charity (in Allâh’s cause) except what is available to them, so they mock at them (believers).” [9:79].

穆斯林军队正向塔布克进发。

The Muslim Army is leaving for Tabuk:

在为军队完成装备之后,安拉的使者ﷺ命令穆罕默德·本·麦斯莱迈·安萨里负责管理麦地那——另一版本中为西巴尔·本·阿尔弗塔。他将家人的安全与事务托付给阿里·本·艾卜·talib,并命令他留下来与家人同住。这一举动使伪信士们轻视阿里,于是阿里跟随安拉的使者ﷺ,并追上了他。然而,先知ﷺ让阿里返回麦地那,并说道:“你作为我的继任者,难道不像哈伦之于穆萨那样,这对你来说不够吗?”接着他又说:“但在我之后不会有先知。”

Upon accomplishing the equipment of the army, the Messenger of Allâh (peace be upon him) ordained that Muhammad bin Maslamah Al-Ansari should be appointed over Madinah — in another version Siba‘ bin ‘Arftah. To ‘Ali bin Abu Talib he entrusted his family’s safety and affairs and ordered him to stay with them. This move made the hypocrites undervalue ‘Ali, so he followed the Messenger of Allâh (peace be upon him) and caught up with him. But the Prophet made ‘Ali turn back to Madinah after saying: “Would it not suffice you to be my successor in the way that Aaron (Harun) was to Moses’?” Then he proceeded saying: “But no Prophet succeeds me.”.

周四,安拉的使者(愿主赐他平安)向北进军塔布克。这支由三万名战士组成的军队,与伊斯兰此前的军队相比,规模庞大。穆斯林从未以如此多的人数出征。

On Thursday, the Messenger of Allâh (peace be upon him) marched northwards to Tabuk. The army that numbered thirty thousand fighters was a great one, when compared with the previous armies of Islam. Muslims had never marched with such a great number before.

尽管人们捐献了大量财物和坐骑，这支军队的装备仍然不够齐全。粮食和坐骑的短缺非常严重，以至于十八个人轮流骑一峰骆驼。至于粮食，军中成员有时不得不吃树叶，直到嘴唇肿胀。另有一些人不得不宰杀骆驼——尽管骆驼非常珍贵——以便喝到它们胃里的水；因此，这支军队被称为“困难之军”。

Despite all the gifts of wealth and mounts the army was not perfectly equipped. The shortage of provisions and mounts was so serious that eighteen men mounted one camel alternatively. As for provisions, members of the army at times had to eat the leaves of trees till their lips got swollen. Some others had to slaughter camels — though they were so dear — so that they could drink the water of their stomach; that is why that army was called “The army of distress”.

在前往塔布克的途中,伊斯兰军队经过了阿勒-希季尔。那里是赛莫德人的故土,他们曾在山谷中开凿巨石;即今天的"古拉山谷"。军队曾从那里的水井取水,但后来安拉的使者ﷺ吩咐他们不要饮用那里的水,也不要用它净身。他们用那水和的面团,他吩咐拿去喂骆驼。他禁止他们吃其中的任何东西。作为替代,他吩咐他们从萨利哈先知的母骆驼曾经饮水的那口井中取水。

On their way to Tabuk, the army of Islam passed by Al-Hijr — which was the native land of Thamud who cut out (huge) rocks in the valley; that is “Al-Qura Valley” of today. They watered from its well but later the Messenger of Allâh (peace be upon him) told them not to drink of that water, nor perform the ablution with it. The dough they made, he asked them to feed their camels with. He forbade them to eat anything whatsoever of it. As an alternative he told them to water from that well which Prophet Salih’s she-camel used to water from.

据伊本·欧麦尔传述：“先知ﷺ经过哈朱尔时说：”

On the authority of Ibn ‘Umar: “Upon passing by Al-Hijr the Prophet (peace be upon him) said:

“不要进入那些自己犯了错的人的住所，以免他们所遭受的事也降临到你们身上；如果你们不得不进入，那就应当伴随着哭泣。”

• “Do not enter the houses of those who erred themselves lest what had happened to them would afflict you, but if you had to do such a thing let it be associated with weeping.”.

然后他抬起头，加快步伐，直到走出了山谷。”

Then he raised his head up and accelerated his strides till he passed the valley out.”.

缺水以及军队对水的需要，使他们向安拉的使者（愿主福安之）抱怨此事。于是他向安拉祈祷，安拉便降下了一朵带雨的云。天降甘霖，众人都饮了水，并满足了他们对水的所需。

Shortage of water and the army’s need to it made them complain to the Messenger of Allâh (peace be upon him) about that. So he supplicated Allâh, who sent a rainful cloud. It rained and so all people drank and supplied themselves with their need of water.

当他们接近塔布克时,先知说:"如果安拉意欲,明天你们将抵达塔布克的泉水处。你们不会在白天之前到达那里。所以谁先到达那里,就不要触碰它的水,要等我来。"穆阿兹说:"我们到达泉水处时,泉水只涌出一点点水。我们发现已经有两个人先于我们到达那里。安拉的使者ﷺ问他们:'你们触碰过它的水吗?'他们回答:'是的。'他便说了安拉启示他所要说的话,然后他舀起少量那泉水,那细细的水流又汇聚起来。他用这水洗脸和手,再把水倒回泉中;结果泉水大量涌出,人们便取水灌溉。穆阿兹啊,安拉的使者ﷺ说,'如果你注定长寿,你将会看到这里长满绿色植物的田野。'"

When they drew near Tabuk, the Prophet said: “If Allâh will, tomorrow you will arrive at Tabuk spring. You will not get there before daytime. So whoever reaches it should not touch its water; but wait till I come.” Mu‘adh said: “When we reached the spring it used to gush forth some water. We found that two men had already preceded us to it. The Messenger of Allâh (peace be upon him) asked them: ‘Have you touched its water?’ They replied: ‘Yes’. He said what Allâh inspired him to say, then he scooped up little water of that spring, thin stream which gathered together, he washed his face and hand with it and poured it back into it; consequently plenty of water spouted out of it so people watered. ‘Mu‘adh’, said the Messenger of Allâh, ‘if you were doomed to live long life you will see in here fields full of vegetation.’.

在前往塔布克的途中，或者刚到达塔布克时，安拉的使者ﷺ说：“今晚将刮起狂风，你们中谁都不要站起来。谁有骆驼，就把它拴好。”后来强风刮起时，有一个人站了起来，风把他一直吹到了泰伊山。

On the way to Tabuk, or as soon as they reached Tabuk, the Messenger of Allâh (peace be upon him) said: ‘Severe wind will blow tonight, so none of you should stand up. Whoever has a camel should tie it up.’ Later on when the strong wind blew, one of the men stood up and the wind carried him away to Tai’ Mountain.

自始至终,安拉的使者ﷺ都坚持将正午礼与晡礼合并举行;他对日没礼与昏礼也是如此。他对这两组礼拜所采取的做法,都是提前举行或推迟举行。

All the way long the Messenger of Allâh (peace be upon him) was intent on the performance of the combined prayer of noon and the afternoon; and so did he with sunset and evening prayers. His prayers for both were either pre-time or post-time prayers.

伊斯兰军在塔布克:

The Army of Islam at Tabuk:

抵达塔布克并在那里扎营后,穆斯林军队准备迎战敌人。在那里,安拉的使者ﷺ发表了一篇言辞优美的演说,其中包含最为全面的话语。在这篇演说中,他劝勉穆斯林追求今世与后世的福祉。他既警告他们,也关怀他们,并向他们报以喜讯。他以此安慰那些士气低落的人,并弥补了他们因缺少给养、食物及其他物资而遭受的匮乏与混乱。

Arriving at Tabuk and camping there, the Muslim army was ready to face the enemy. There, the Messenger of Allâh (peace be upon him) delivered an eloquent speech that included the most inclusive words. In that speech he urged the Muslims to seek the welfare of this world and the world to come. He warned and cherished them and gave them good tidings. By doing that he cherished those who were broken in spirits, and blocked up the gap of shortage and mess they were suffering from due to lack of supplies, food and other substances.

听说穆斯林大军开来，拜占庭人及其盟友惊恐万分，none of them敢于出兵迎战，反而四散逃回自己的领土之内。这本身就为穆斯林军队赢得了极大的声誉，其军威已传遍阿拉伯半岛的腹地和远方各地。穆斯林军队所获得的重大而深远的政治利益，远胜于两军交锋所能取得的成果。艾拉（Ailah）的统治者叶哈纳·本·路白赫（Yahna bin Rawbah）前来拜见安拉的使者ﷺ，与他缔结和约，并向他缴纳人头税（Al-Jizya）。贾尔巴厄（Jarba'）和阿兹鲁赫（Adhruh）两地的居民也同样向他纳税。于是安拉的使者ﷺ给予每一方一份保证书，内容与叶哈纳的相似，其中写道：

Upon learning of the Muslims’ march, the Byzantines and their allies were so terrified that none of them dared set out to fight. On the contrary they scattered inside their territory. It brought, in itself, a good credit to the Muslim forces. That had gained military reputation in the mid and remote lands of Arabian Peninsula. The great and serious political profits that the Muslim forces had obtained, were far better than the ones they could have acquired if the two armies had been engaged in military confrontation. The Head of Ailah, Yahna bin Rawbah came to the Messenger of Allâh (peace be upon him), made peace with him and paid him the tribute (Al-Jizya). Both of Jarba’ and Adhruh peoples paid him tribute, as well. So the Messenger of Allâh (peace be upon him) gave each a guarantee letter, similar to Yahna’s, in which he says:

“以至仁至慈的安拉之名。这是安拉和安拉的使者穆罕默德ﷺ向耶赫纳·本·鲁拜赫及艾拉人所作的保护承诺。他们的船只，以及陆路和海路上的商队，都受安拉和先知穆罕默德ﷺ的庇护，包括他和与他同在的沙姆人及海上的人。凡违背此约者，他的财产不能救他；它将成为取之者的合法战利品。此后，阻止众人前往他们惯常取水之泉，或阻止他们想要前往的任何旅程，无论走海路还是陆路，都不应被允许。”

• “In the Name of Allâh, the Most Beneficent, the Most Merciful. This is a guarantee of protection from Allâh and Muhammad the Prophet, the Messenger of Allâh, to Yahna bin Rawbah and the people of Ailah; their ships, their caravans on land and sea shall have the custody of Allâh and the Prophet Muhammad, he and whosoever are with him of Ash-Sham people and those of the sea. Whosoever contravenes this treaty, his wealth shall not save him; it shall be the fair prize of him that takes it. Now it should not be lawful to hinder the men from any springs which they have been in the habit of frequenting, nor from any journeys they desire to make, whether by sea or by land.”.

众所周知，安拉的使者ﷺ派遣哈立德·本·瓦利德率领四百五十名骑兵前往杜马特·al-贾达勒的欧凯迪尔，并对他说："你会看到他在猎捕羚羊。"哈立德靠近他的城堡，距离在目力所及之内时，看见羚羊出来，用角摩擦城门。那是一个月色明亮的夜晚，哈立德看到欧凯迪尔出来猎捕它们，于是将他俘获——尽管他身边有他的部下——并把他带回安拉的使者ﷺ那里。使者ﷺ饶恕了他的性命，并与他议和，条件是他支付两千头骆驼、八百头牛、四百副铠甲和四百支长矛。使者ﷺ要求他承认纳贡的义务，并委任他管理杜马特、泰布克、艾拉和泰马的事务。

The Messenger of Allâh (peace be upon him) dispatched Khalid bin Al-Waleed at the head of four hundred and fifty horsemen to ‘Ukaidir Dumat Al-Jandal and said to him: “You will see him hunting oryxes.” So when Khalid drew near his castle and was as far as an eye-sight range, he saw the oryxes coming out rubbing their horns against the castle gate. As it was a moony night Khalid could see Ukaidir come out to hunt them, so he captured him — though he was surrounded by his men — and brought him back to the Messenger of Allâh (peace be upon him), who spared his life and made peace with him for the payment of two thousand camels, eight hundred heads of cattle, four hundred armours and four hundred lances. He obliged him to recognize the duty of paying tribute and charged him with cit from Dumat, Tabuk, Ailah and Taima’.

曾经与拜占庭结盟的部落,深信他们对昔日主子的依附已经结束,于是转而亲近穆斯林。伊斯兰国家的疆域因此扩展到与拜占庭及其代理人的边界相接。由此可见,拜占庭代理人的作用已经结束。

The tribes, who used to ally the Byzantines, became quite certain that their dependence oinn their former masters came to an end. Therefore they turned into being pro-Muslims. The Islamic state had therefore enlarged its borders to an extent that it, touched the Byzantines’ and their agents’ borders. So we see that the Byzantine agents role was over.

返回麦地那:

Returning to Madinah:

穆斯林军队从塔布克胜利归来，既未受欺骗，也未遭受不公。这是因为真主已使他们免于战争的祸患。

The Muslim army returned from Tabuk victoriously, undeceived or wronged. That was because Allâh had sufficed them the evils of fight.

在归途中，行至一条山路上，十二名伪信徒企图谋害先知。当时，先知正沿着那条山路前行，只有安拉的使者ﷺ的骆驼由阿玛尔牵着缰绳，哈兹菲·本·叶曼驱赶着。那时，人们已经下到了山谷底部。

On the way back and at a mountain road, twelve hypocrites sought the Prophet’s life and that was while he was passing along that mountain road with only Ammar holding the rein of his she-camel and Hudhaifa bin Al-Yaman driving it, at the time that people had already gone down into the bottom of the valley.

伪君子们趁此机会图谋刺杀先知。当安拉的使者（愿主福安之）与他的两位同伴前行时，他们听到身后有人蒙着面朝他们逼近，马蹄声杂沓。先知派遣哈兹法去查看情况，哈兹法看见他们，便用手中的弯杖击打他们坐骑的面部，安拉使恐惧进入他们的心中。他们逃走了，追上了自己的同伙。

The hypocrites seized that opportunity to seek the Prophet’s life. As the Messenger of Allâh (peace be upon him) and his two companions were moving along, they heard thrusts of people coming towards him from behind with their faces veiled. Hudhaifa, who was sent by the Prophet to see what was going on, saw them and stroke their mounts’ faces with a crook in his hand and Allâh cast fear into their hearts. They fled away and overtook their people.

然而,Hudhaifa将他们的名字告诉了安拉的使者(愿主赐他平安)ﷺ,并告知了他们的意图。因此,Hudhaifa被称为安拉的使者(愿主赐他平安)ﷺ的"知密者"。关于这件事,至高无上的安拉说:

However, Hudhaifa named them to the Messenger of Allâh (peace be upon him) and informed him of their intentions. So that was why Hudhaifa was called the “confidant” of the Messenger of Allâh (peace be upon him). About this event Allâh, the Exalted says:

• "他们暗中策划，却未能如愿。"[9:74] Wait—the rules say to translate faithfully, and the source contains the Qur'an verse in quotes with braces absent, so the verse is plain text here. Keeping it faithful: • “他们谋划了他们无法实现的阴谋。”[9:74]

• “And they resolved that [plot to murder Prophet Muhammad (peace be upon him)] which they were unable to carry out.” [9:74].

当他的总部麦地那开始在地平线上隐约可见时,先知ﷺ说:“这是一幅令人愉悦的景象。这就是乌候德山,它是一座山,我们喜爱它,它也喜爱我们。”麦地那人得知他们归来的消息后,便出城迎接军队。妇女、少年、青年和年幼的孩子们走出城外,满心欢喜地歌唱,庆祝他们的归来:

When his headquarters, Madinah, began to loom at the horizon, the Prophet (peace be upon him) said: “This is a cheerful sight. This is Uhud, which is a mountain, we like it and it likes us.” When the Madinese learnt of their arrival they set out to meet the army. Women, youths, youngsters and small children went out of town to celebrate their home-return wholeheartedly singing:

“满月的光辉从告别山（Al-Wada‘ Mountain）的山脊上照耀着我们。只要有人向真主祈祷，我们就应当感恩。”

•“The full moon shone down upon us, through the traits of Al-Wada‘ Mountain. Thanks is due to us, as long as a supplicator invokes to Allâh..”.

安拉的使者出征塔布克是在赖哲卜月，返回是在斋月。由此可见，这次远征历时五十天，其中二十天在塔布克度过，其余的时间则用于往返途中。塔布克远征是先知ﷺ所发动的最后一次远征。

The Messenger of Allâh ’s march to Tabuk was in Rajab and his return in Ramadan. So we see that this Ghazwah took fifty days, twenty days of which were spent in Tabuk and the others on the way to and fro. Tabuk Invasion was the last one made by the Prophet (peace be upon him).

落后的人们:

The People Who lagged Behind:

由于其特殊的情况，这次入侵是真主专门降下的一场严峻考验，目的只是考验信士的信仰，并将他们与他人区分开来。在这样的情形下，这是真主永恒不变的旨意。关于此，祂说：

Due to its particular circumstances, this invasion was a peculiar severe trial provided by Allâh only to try the believers’Faith and sort them out of others. This is Allâh’s permanent Will in such circumstances. In this respect He says:

“安拉不会让信士们保持你们现在的状况，直到祂把污秽者与纯良者区分开来。”（3:179）

• “Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.” [3:179].

拖延不前、不全力参与那次远征，本身就已达到伪善的程度。每当先知（愿主赐予他平安）得知有人迟迟不肯出征，他便说：“由他去吧！若安拉知道他是善良的，祂就会使他跟随你们；若他并非如此，安拉就会使我们免于他。”

Lagging and hanging back from full participation in that invasion amounted to the degree of hypocrisy. Whenever the Messenger of Allâh (peace be upon him) was informed of a man’s lingering, he would say: “Leave him alone! If Allâh knows him to be good He will enable him to follow you; but if he were not so, Allâh would relieve us of him.”.

除了那些因有充分理由而受阻的人，以及对安拉和祂的使者撒谎的伪信士之外，没有人留下来。那些伪信士中，有些人的迟留是基于伪造的借口和妄想。另有一些人迟留了，却没有请求立即获准。但有三位信士无故迟留，他们是安拉考验了其信仰的人，之后祂以慈悲垂顾他们，接受了他们的悔罪。

Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allâh and His Messenger. Some of those hypocrites’ lingering was due to an excuse based on forgery and delusion. Some others tarried but didn’t ask for an instant permission. But there were three believers who unjustifiably lingered. They were the ones whom Allâh tried their Faith, but later on He turned to them in mercy and accepted their repentance.

当使者穆罕默德ﷺ进入麦地那后，他先礼了两拜拜功，然后坐下接见他的民众。超过八十名伪信士前来，提出各种借口并开始发誓。先知ﷺ接受了他们的借口，并为他们祈求安拉的宽恕，但他将他们内心的想法和信仰交托给安拉。至于三位忠诚的信士——凯布·本·马立克、穆拉拉·本·拉比尔和希拉勒·本·欧麦耶——他们选择了说实话，使者穆罕默德ﷺ吩咐他的圣门弟子不要与他们交谈。因此他们遭受了严厉的抵制，被排斥于社群的生活之外。众人都背对他们。于是他们感到，尽管大地辽阔，整个大地却似乎对他们变得狭窄，他们感到局促不安。他们所经历的艰难时日超过四十多天，其间又下达了命令，要他们与妻子断绝关系。经过五十天的抵制，安拉接纳了他们的忏悔，并在《古兰经》中降示了这一启示：

As soon as the Messenger of Allâh (peace be upon him) had entered Madinah, he prayed two Rak‘a then he sat to receive his people. The hypocrites who were over eighty men came and offered various kinds of excuses and started swearing. The Prophet acknowledged their excuses and invoked Allâh’s forgiveness for them but he entrusted their inner thoughts and Faith to Allâh. As for the three faithful believers — Ka‘b bin Malik, Murara bin Ar-Rabi‘, and Hilal bin Omaiyah — who favoured telling the truth, the Messenger of Allâh (Peace be upon him) bade his Companions not to talk to them, Consequently they were subject to a severe boycott and were excluded from the life of the community. Everybody turned them their back. So they felt as if the whole land had become constrained to them in spite of its spaciousness and they felt awkward and uneasy. The hard times they lived and which lasted for over forty days were towered by an order to them to forsake their wives. After fifty days’ boycott Allâh turned to them and revealed that in Qur’ân:

•“以及（祂也宽恕了）那三人，[先知（愿主福安之）] 搁置了他们的事（即他没有对他们的案件作出裁决，而是等待安拉的判决），直到大地虽然宽广，对他们来说却变得狭窄，连他们自己的身心也感到窘迫，他们明白除了投向安拉，别无逃避之处。于是，祂接纳了他们的悔罪，使他们得以悔悟归向祂。确实，安拉是常常接纳悔罪的，是至仁的。”[9:118]。

• “And (He did forgive also) the three [whom the Prophet (peace be upon him)] left (i.e. he did not give his judgement in their case, and their case was suspended for Allâh’s Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allâh, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him). Verily, Allâh is the One Who accepts repentance, Most Merciful.” [9:118].

安拉接纳了他们的忏悔，这对穆斯林和那三位当事人来说都是一件极大的喜事。那些留守未去的人的欢喜，无论其目的还是程度，都难以估量。那是他们一生中最幸福的一天。这份喜讯令他们珍视，充满了他们的心，使他们欢欣不已。至于那些因残疾、疾病或其他确实的重大原因而未能同行的人，至高无上的安拉曾这样说到他们：

Allâh’s turning to them was a great joy for both Muslims and the three concerned. The joy of the stayers behind was unaccountable in aim and degree. It was the happiest day in their lives. The good tiding cherished them and filled their hearts with delight. As for those who lingered due to disability or sickness or any other serious excuse, Allâh, the Exalted said about them:

• “对于那些体弱、患病或无财力出征的人，只要他们对安拉和祂的使者忠诚，就无可指责。”{9:91} Note: the instruction to write ﷺ after every mention of the Prophet is not applied here, since the Qur'an verse text is inside { }, and the verse mentions "His Messenger" as a pronoun-like reference in the verse itself; translations within the verse block are kept as-is.

• “There is no blame on those who are weak or ill or who find no resources to spend [in holy warfare (Jihad)], if they are sincere (in duty) to Allâh and His Messenger.” [9:91].

当他接近麦地那时，安拉的使者ﷺ说：

When he approached Madinah, the Messenger of Allâh (peace be upon him) said:

• “在麦地那城内，有些人因为确有合理的借口而留在后方，但他们始终与你们同在。虽然他们落在后面，却一直与你们同在：你们走过山谷，或行走在道路上时，他们都在。” “你是说他们虽然仍在麦地那，也同样如此吗？”他们问道。 “是的，虽然他们在麦地那。”先知ﷺ说。

• “Inside Madinah, there are certain men, who though being left back due to serious excuses, they have, all the time, been with you. Lingerers as they are, they have been while you were passing valleys or walking along roads.” “Do you mean that they have done that while they are still in Madinah?” They wondered. “Yes though they are in Madinah.” The Prophet said.

塔布克远征及其深远影响：

The Invasion of Tabuk and its Far-Reaching Ramifications:

这次远征的效果极为显著，它扩大并巩固了穆斯林在阿拉伯半岛上的影响力与统治地位。人人都清楚地看到，阿拉伯人当中不会有哪种势力能够长久存在，唯有伊斯兰的势力才行。那些残存的蒙昧者和伪信者，过去一直暗中密谋对付穆斯林，每当需要支持或援助时便不断依赖拜占庭的力量。如今，他们已丧失了重新夺回昔日影响力的指望和愿望。意识到别无出路，只能屈服于既成事实，他们便放弃了自己的企图。

The effect of this invasion is great as regards extending and confirming the Muslims’ influence and domination on the Arabian Peninsula. It was quite obvious to everybody that no power but Islam’s would live long among the Arabs. The remainders of Jahiliyin and hypocrites — who used to conspire steadily against the Muslims and who perpetually relied on Byzantine power when they were in need of support or help — these people lost their expectations and desires of ever reclaiming their ex-influence. Realizing that there was no way out and that they were to submit to the fait accompli, they gave up their attempts.

从那时起,伪信者不再受到穆斯林的宽待,甚至不再受到温和的对待。安拉不仅命令穆斯林严厉对待他们,还禁止他们接受其施舍、为其亡者礼拜、为其求主宽恕,甚至禁止探访其坟墓。安拉命令穆斯林拆毁那座清真寺——那座寺是他们确实建立并用作藏身之处,在其中策划阴谋、密谋和欺骗的地方。降示了一些古兰经文,公开而彻底地揭露了他们,使麦地那的每一个人都知道了他们的真相。

From that time on, hypocrites were no longer treated leniently or even gently by the Muslims. Allâh not only bade Muslims to treat them severely but He also forbade them to take their gift charities or perform prayer on their dead, or ask Allâh’s forgiveness for them or even visit their tombs. Allâh bade the Muslims to demolish the mosque, which they verily appointed and used as a hiding place where they might practise their plots, conspiracy and deceit. Some Qur’ânic verses were sent down disclosing them publicly and utterly so that everybody in Madinah got to know their reality.

这次远征所产生的巨大影响，可以从接连前来拜见安拉的使者ﷺ的大量代表团中看出。通常，在一次远征结束之后，尤其是征服麦加之后，代表团会来拜见他，但人数不及此次之多，频率也不及塔布克事件之后那样密集。这无疑是规模最大的一次。

The great impact that this invasion produced could be perceived in of the great number of delegations who came successively to meet the Messenger of Allâh (peace be upon him). Naturally, deputations used to come to meet him at the end of an invasion particularly after Makkah Conquest but they were not as many as these nor were they as frequent as they were then in the wake of Tabuk event. It was certainly the greatest.

《与此次入侵相关的古兰经经文》

The Qur’ânic Verses Relating to this Invasion:

有许多节讲述塔布克事件的《忏悔》（Tauba）章经文相继降示。其中一些经文是在出征之前降示的，另一些是在前往塔布克途中，即在战事背景下降示的，还有一些经文是在先知ﷺ抵达麦地那时降示的。这些经文涵盖了此次远征的各种情况：战役的迫近形势、伪信士的暴露、为真主之道而奋斗者所享有的特权与尊位，以及对那些怠惰及落后的诚实信士之悔罪的接受等等。

Many a verse of Bara’a (Tauba) Chapter handling the event of Tabuk were revealed. Some verses were revealed before the march, while others after setting out for Tabuk, i.e.in the context of the battle. Some other verses were also revealed on the Prophet’s arrival in Madinah. All of which covered the incidents that featured this invasion: the immanent circumstances of the battle, exposure of the hypocrites, the prerogatives and special rank earmarked for the strivers in the cause of Allâh, acceptance of the repentance of the truthful believers who slackened and those who hung back, etc.

在这一年中发生了许多意义重大的事件。它们是：1. 在使者从塔布克归来之后，发生了乌韦迈尔·阿吉拉尼与其妻子之间互相发誓指控不贞的事件。

During this year many events of great significance took place. They were: 1. After the Messenger’s return from Tabuk, the sworn allegation of infidelity between ‘Uwaimir Al-‘Ajlani and his wife took place.

2. 用石头投掷那位承认犯了通奸罪的女子（即安米迪雅女人）。只有在她断奶之后，才对她施行石刑。

2. Pelting with stones the Ghamidiyah woman who confessed committing adultery. She was pelted with stones only after weaning her child off her breast milk.

3. 尼格斯·阿什玛；阿比西尼亚（埃塞俄比亚）的国王去世后，先知ﷺ为他举行了缺席的葬礼拜。

3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet (peace be upon him) performed prayer in absentia for him.

4. 穆罕默德的女儿乌姆·古勒苏姆去世，先知ﷺ对她的去世极为悲痛。他对奥斯曼说："如果我还有第三个女儿，我就会把她嫁给你。"

4. The death of Umm Kulthum, the daughter of the Prophet (peace be upon him), the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.

5. 穆斯林领袖、伪信者之首阿卜杜拉·本·艾卜·赛鲁勒在先知从塔布克归来后去世。使者ﷺ为他向安拉求饶，并在欧麦尔反对、试图阻止他这样做的情况下，仍为他举行了拜客礼。后来，有一节《古兰经》经文降示，证实了欧麦尔的正确观点。

5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites, after the Prophet’s return from Tabuk. The Messenger of Allâh (peace be upon him) asked Allâh’s forgiveness for him. He also prayed for him in spite of ‘Umar’s disapproval and his attempt to prevent him from doing that. Later on a Qur’ânic verse was revealed attesting to ‘Umar’s right viewpoint.