古来施·古莱氏人因先知(愿主福安之)与其忠实的同伴成功出逃而懊恼不已,又嫉妒他在麦地那日益增长的势力,便对留在麦加的穆斯林严加监视,并想方设法迫害他们。他们还与麦地那的多神教徒首领、奥斯和海兹拉吉两部落的候任首领阿卜杜拉·本·乌拜伊·本·赛鲁勒秘密联络,此事发生在先知迁徙之前。他们致函严厉威胁,命令他加入战斗或驱逐先知,否则便将发动大规模军事行动,灭绝他的族人,并掳掠他的妇女。

The Quraishites, mortified at the escape of the Prophet (Peace be upon him) along with his devoted companions, and jealous of his growing power in Madinah, kept a stringent watch over the Muslims left behind and persecuted them in every possible way. They also initiated clandestine contacts with ‘Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president designate of the tribes ‘Aws and Khazraj before the Prophet’s emigration. They senthim a strongly-worded ultimatum ordering him to fight or expel the Prophet, otherwise they would launch a widespread military campaign that would exterminate his people and proscribe his women.

他的自尊受伤，王位也已不再属于他，‘Abdullah bin Uabi bin Salul 便顺理成章地回应了那些古莱什的同道多神教徒。他动员追随者来对抗穆斯林。先知ﷺ得知这一不义的联盟后，召见了‘Abdullah，劝诫他应当更加明智、深思熟虑，并警告他的人不要落入恶意诡计的圈套。这些人或出于怯懦，或出于理智，放弃了这一想法。然而他们的首领表面上似乎顺从了，内心却依旧是一个邪恶且难以预测的同谋，与古莱什及心怀嫉妒的犹太人勾结在一起。小规模冲突与挑衅开始为穆斯林与多神教徒之间的大规模对抗铺路。杰出的辅士 Sa‘d bin Mu‘adh 宣布他打算完成‘Umrah（小朝觐），并前往麦加。在那里，Omaiya bin Khalaf 为他提供了指引，使他能够完成绕行天房的仪式。伊斯兰的宿敌 Abu Jahl 在圣寺中看见了他，并威胁说，如果不是因为他与Omaiya同行，他早就杀了他。Sa‘d 无畏而坚决地向他发出挑战，说如果他敢做任何愚蠢的事，便会切断他们的商路。挑衅行为仍在持续，古莱什给穆斯林送去一份便条，威胁要在他们自己的家园里杀死他们。这些并非空话，因为先知ﷺ从可靠的来源得到消息，证实伊斯兰的敌人确实在策划阴谋和诡计。于是采取了防范措施，并要求保持高度警觉，包括在先知ﷺ的住所周围及各个关键地段布置安全守卫。‘Aishah（愿安拉喜悦她）转述说，安拉的使者ﷺ抵达麦地那后的一个夜晚躺在床上，并说：“我的同伴中若有一位虔诚的人，能在夜间为我守望，那该多好啊！” 她[‘Aishah(愿真主喜悦她)]说:我们正处于这种状况时,听到了兵器相碰的铿锵声。他[先知ﷺ]说:是谁?那人说:这是Sa‘d bin Abi Waqqas。真主的使者ﷺ对他说:你来这里做什么?于是他说:我担心真主的使者ﷺ会遭遇伤害,所以我来为您守卫。真主的使者ﷺ为他祈福,然后便睡着了。

His pride wounded and kingship no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded positively to his Quraishite co-polytheists. He mobilized his supporters to counteract the Muslims. The Prophet (Peace be upon him) on hearing about this unholy alliance, summoned ‘Abdullah and admonished him to be more sensible and thoughtful and cautioned his men against being snared in malicious tricks. The men, on grounds of cowardice, or reason, gave up the idea. Their chief, however, seemingly complied, but at heart, he remained a wicked unpredictable accomplice with Quraish and the envious Jews. Skirmishes and provocations started to pave the way for a major confrontation between the Muslims and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his intention to observe ‘Umrah (lesser pilgrimage) and headed for Makkah. There Omaiya bin Khalaf provided tutelage for him to observe the ritual circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred Sanctuary and threatened he would have killed him if he had not been in the company of Omaiya. Sa‘d, fearlessly and defiantly, challenged him to committing any folly at the risk of cutting their caravans off. Provocative actions continued and Quraish sent the Muslims a note threatening to put them to death in their own homeland. Those were not mere words, for the Prophet (Peace be upon him) received information from reliable sources attesting to real intrigues and plots being hatched by the enemies of Islam. Precautionary measures were taken and a state of alertness was called for, including the positioning of security guards around the house of the Prophet (Peace be upon him) and strategic junctures. ‘Aishah (May Allah be pleased with her) reported that Allâh’s Messenger (Peace be upon him) lay down on bed during one night on his arrival in Madinah and said: Were there a pious person from amongst my Companions who should keep a watch for me during the night? She [‘Aishah (May Allah be pleased with her)] said: We were in this state when we heard the clanging noise of arms. He [the Prophet (Peace be upon him)] said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger (Peace be upon him) said to him: What brings you here? Thereupon he said: I harboured fear (lest any harm should come to) Allâh’s Messenger (Peace be upon him), so I came to serve as your sentinel. Allâh’s Messenger (Peace be upon him) invoked blessings upon him and then he slept.

这种时刻保持警觉的状态持续不断，直到真主的话语降示：

This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying:

“安拉必保护你免受世人的侵害。”[5:67]

•“Allâh will protect you from mankind.”[5:67].

在此,先知(愿主赐福并使他平安)从自己住所的圆顶上探出身来,让他的族人离去,并明确表示安拉将负责保护他。先知的生命并非恶毒阴谋的唯一目标,穆斯林的生命乃至整个群体也都是目标。当麦地那人为先知和他的同伴提供了安全的庇护时,沙漠中的贝都因人便开始以同样的眼光看待他们所有人,并将所有穆斯林视为不受保护之人。

Here, the Prophet (Peace be upon him) peeped from the dome of his house asking his people to go away, and making it clear that Allâh would take the charge of protecting him. The Prophet’s life was not the only target of the wicked schemes, but rather the lives and the whole entity of the Muslims. When the Madinese provided the Prophet (Peace be upon him) and his Companions with safe refuge, the desert bedouins began to look at them all in the same perspective, and outlawed all the Muslims.

在与古莱什人的这一危急时刻，他们正执意推行其侵略而恶毒的计划，至高的安拉允许穆斯林拿起武器对抗不信道者：

At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh, the All-High, gave the Muslims the permission to take arms against the disbelievers:

“允许（信士）还击那些（不信道者）的人，因为他们受到了不义的迫害，安拉确实有能力使他们获胜。” [22:39]

• “Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allâh is Able to give them (believers) victory.” [22:39]

这节经文是在神圣的训示语境中降示的，这些训示要求铲除一切虚妄，并尊崇真主的标志和礼仪。

This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood, and hold in honour the symbols and rites of Allâh:

• "那些人(穆斯林统治者),如果我们使他们在大地上掌权,他们就会命令举行礼拜(Iqamat-as-Salât)[即履行礼拜(Salât)——五次必行的聚礼拜(男子在清真寺礼拜)]、缴纳天课(Zakat)(义务施舍),并且命人行善(Al-Ma‘ruf)(即伊斯兰一神信仰以及伊斯兰所命令的一切),禁止作恶(Al-Munkar)(即不信、多神崇拜以及伊斯兰所禁止的一切)[即他们在生活的各个领域都以《古兰经》作为本国的法律]。"[22:41]

• “Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât: [i.e. to perform Salât (prayer) — the five compulsory, congregational prayers (the males in Mosques)], to pay the Zakat (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’ân as the Law of their country in all the spheres of life].” [22:41].

毫无疑问，允许战斗的经文是在迁徙到麦地那之后于麦地那降示的，而非在麦加降示，但确切的日期仍存在疑问。

Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the exact date where of is in doubt.

此前已有允许作战的规定,但鉴于当时的局势,穆斯林明智之举是将通往麦加的商路置于自己的控制之下。为实现这一战略目标,先知ﷺ需要在两种选择之中做出抉择:

The permission to fight was already there, but in the light of the status quo, it was wise for the Muslims to bring the commercial routes leading to Makkah under their control. To realize this strategic objective, the Prophet (Peace be upon him) had to choose either of two options:

1. 与居住在商路沿线或商路与麦地那之间地区的部落订立互不侵犯协议。关于这一做法，先知（愿主福安之）此前已与犹太人及其他邻近部落签订了上述合作与睦邻协议。

1. Entering into non-aggression pacts with the tribes inhabiting either the areas adjacent to the routes or between these routes and Madinah. With respect to this course of action, the Prophet (Peace be upon him) had already signed, together with the Jews and other neighbouring tribes, the aforementioned pact of cooperation and good neighbourliness.

2. 派遣接连不断的武装小队，沿战略性商路进行骚扰。

2. Despatching successive armed missions for harassment along the strategic commercial routs.

为实施这些计划，穆斯林开始了实际的军事行动。起初的形式是侦察巡逻，受命勘察麦地那周围及通往麦加之道路的地理形势，并与附近部落结盟。先知希望让麦地那的多神教徒、犹太人以及周边的贝都因人明白，穆斯林已经打破了他们旧有的恐惧，并且强大到不可能被肆意攻击。他还希望展示其追随者的力量，以威慑古莱氏人，使其不敢对他采取可能危及其经济生计的军事冒险，并阻止他们迫害被困在麦加的无助穆斯林。如此，先知便可借此机会，自由地恢复传播真主召唤的工作。以下是这些行动与任务的概要：

With a view to implementing these plans, the Muslims commenced real military activities, which at first took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the bedouins in its vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with impunity. He also wanted to display the power of his followers in order to deter Quraish from committing any military folly against him which might jeopardize their economic life and means of living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he would avail himself of this opportunity and resume his job of propagating the Divine Call freely. The following is a resume of these missions and errands:

1. 斋月元年，即公元623年，派遣了赛福·巴哈尔小队，由哈姆扎·本·阿卜杜勒·穆塔利布率领，共30名迁士，任务明确，即拦截古莱什人的一支商队。该商队有300人，其中包括阿布·杰赫勒·本·希沙姆。双方相遇并列阵准备交战。与双方关系都很好的马季迪·本·阿姆尔恰好在场，设法阻止了即将发生的冲突。

1. Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there and managed to prevent an imminent clash.

在那次事件中,先知ﷺ为穆斯林历史上的第一面旗帜授予了认可。这面旗帜呈白色,交由金那兹·本·侯赛因·安-加纳维(Kinaz bin Husain Al-Ghanawi)执掌。

• On that occasion, the Prophet (Peace be upon him) accredited the first flag in the history of Muslims. It was white in colour and was entrusted to Kinaz bin Husain Al-Ghanawi, to carry.

2. 公元623年4月，即伊历1年的沙瓦鲁月，安拉的使者ﷺ派遣欧拜代·本·哈里斯·本·穆塔利卜率领60名迁士骑兵前往一个名为拉比格谷地的地方。他们在那里遭遇了阿布·苏福彦率领的200人商队。双方有互相射箭，但并未发生真正的战斗。

2. In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh (Peace be upon him) despatched ‘Ubaidah bin Al-Harith bin Al-Muttalib at the head of 60 horsemen of Emigrants to a spot called Batn Rabegh where they encountered Abu Sufyan at the head of a caravan of 200 men. There was arrow shooting but no actual fighting.

值得注意的是，两位穆斯林——阿勒-米格达德·本·阿姆尔·阿尔-巴哈拉尼和欧特巴·本·甘兹万·阿尔-马兹尼——脱离了古莱氏的商队，加入了欧拜达的队伍。穆斯林中有一面白旗，由穆塔利布之子阿卜杜·马纳夫之孙、阿萨萨之子米斯塔赫携带。

• It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr Al-Bahrani and ‘Utbah bin Ghazwan Al-Mazini, defected from the caravan of Quraish and joined the ranks of ‘Ubaidah. The Muslims had a white flag carried by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf.

安拉的话语十分明确，表明多神教徒所制造的喧嚣毫无根据。在长期与伊斯兰作对、迫害其信徒的过程中，神圣不可侵犯的禁忌已被屡次践踏。穆斯林的财产和家园也already遭到侵犯，先知ﷺ更多次成为刺杀的目标。总之，这类宣传称得上是厚颜无耻、卑鄙下流。以上便是巴德尔战役之前各支小队和远征的概况。除非多神教徒在卡尔兹·本·贾比尔·阿尔-法赫里的领导下犯下掠夺财产、杀害人命的罪行，否则这些行动中从未有过任何掠夺财物或杀害人命的情况。事实上，率先这样做的正是多神教徒。这并不奇怪，因为这种恶劣行为本就根植于他们的天性之中。

The Words of Allâh were quite clear and said that the tumult created by the polytheists was groundless. The sacred inviolable sanctities had been repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet (Peace be upon him) had been the target of repeated attempts on his life. In short, that sort of propaganda could deservedly be described as impudence and prostitution. This has been a resume of pre-Badr platoons and invasions. None of them witnessed any sort of looting property or killing people except when the polytheists had committed such crimes under the leadership of Karz bin Jabir Al-Fahri. It was, in fact, the polytheists who had initiated such acts. No wonder, for such ill-behaviour is immanent in their natural disposition.

不久之后,两名俘虏被释放,并且向被杀者的父亲支付了血金。

Shortly afterwards, the two captives were released and blood money was given to the killed man’s father.

此事件之后,古莱什人开始意识到麦地那可能带来的真正威胁。他们得知麦地那一直保持警惕,密切监视着他们的商队。当时在他们看来,众所周知,穆斯林在新的居所可以把军事活动延伸并扩展到三百英里的范围,并将其完全置于控制之下。然而,即便考虑到新的形势,麦加人仍未因此收敛,他们过于顽固,不愿与伊斯兰这股新兴力量妥协。他们决心亲手促成自己的覆灭,正是出于这种鲁莽,他们引发了伟大的白德尔之战。

After this event, Quraish began to realize the real danger that Madinah could present with. They came to know that Madinah had always been on the alert, watching closely their commercial caravans. It was then common knowledge to them that the Muslims in their new abode could span and extend their military activities over an area of 300 miles. and bring it under full control. However, the new situation borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the new rising power of Islam. They were determined to bring their fall by their own hands and with this recklessness they precipitated the great battle of Badr.

另一方面，穆斯林在其主的命令下，于伊历2年舍尔班月奉命出征：

The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in Sha‘ban 2 A.H:

•「你们当为真主而与那些向你们作战的人作战,但不要越界;真主确不喜爱越界者。」「无论在哪里遇到他们,你们都要杀他们,并把他们从你们被驱逐的地方驱逐出去。迫害(多神崇拜或灾难)比杀戮更严重。在禁寺清真寺附近,你们不要先与他们作战,除非他们在那里先与你们作战。如果他们向你们进攻,你们就杀他们。这就是不信道者的报应。」「如果他们停止,那么真主是至赦的,是至慈的。」「你们要与他们作战,直到不再有迫害(不信并与真主同拜他物),并且一切崇拜都归真主独有。如果他们停止,那么除了对不义者(多神教徒和不义之人等)之外,不得有任何侵犯。」[2:190-193]