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Excerpts from Madinian Society At The Time of The Prophet (transl. Huda Khattab), International Islamic Publishing House and The International Institute of Islamic Thought, 1991. 社会摘录Madinian在1991年时的先知（transl.胡达哈塔卜），国际伊斯兰出版社和思想国际研究所的伊斯兰。 Compiled by Adam Rodrigues 编制亚当罗德里格斯

The Legislation of Jihad 圣战的立法

Jihad is an Islamic legal term meaning fighting in the way of Allah in order to establish a just system which upholds the laws of the Shariah and seeks to realize the aims of Islam on earth.伊斯兰圣战组织是一个法律名词的含义在真主的战斗方式，以建立一个公正的制度，既体现了伊斯兰教的法律，并寻求实现世界上对伊斯兰教的目的。 Jihad was not legislated during the Makkan period when the Muslims were ordered not to oppose the Mushrikun (polytheists or idolaters) force or to carry weapons against them.圣战不是立法在Makkan时期的穆斯林被命令不要反对Mushrikun（多神论或拜偶像）武力或携带对他们的武器。 The guiding policy among the Muslims at that time was:穆斯林之间的指导当时的政策是：

“….hold back their hands (from fighting) and establishing regular prayers.” (Al Nisa 4:77) “...。定期举行祈祷回来打他们的手（）和建立。”（铝尼沙4:77）

This was the position taken by the Muslims when the missions of Islam were still new, like a young plant which needed water and nourishment to establish strong roots and face the elements.这是由穆斯林所采取的立场时，伊斯兰教的任务是仍然很新，像一个年轻的工厂，水和营养需要，以建立强大的根系和面临的元素。 If Islam had confronted the Mushrikun by the sword at that time, the Mushrikun would have uprooted and destroyed Islam at the outset.如果有伊斯兰教所面临的剑当时Mushrikun的Mushrikun会连根拔起，摧毁了一开始的伊斯兰教。 Wisdom dictated that the Muslims patiently endure the persecution of the Mushrikun, and concentrate their efforts on improving themselves and increasing their faith through acts of worship and struggling with their nafs (inner selves), and calling others to Islam in order to increase the numbers of Muslims.智慧决定了穆斯林的耐心忍受了Mushrikun迫害，集中精力提高自己，通过提高他们的信仰和崇拜的行为与他们的nafs（内在自我），并呼吁其他伊斯兰努力，以提高他们的努力的号码穆斯林。

The Muslims were indistinguishable from the Mushrikun in their everyday life, and there was no separate camp which Muslims could join on accepting Islam even though they used to gather in Dar Al Arqam and other places to receive the teachings of Islam.难以区分的穆斯林从Mushrikun在日常生活中，并没有单独的阵营，穆斯林可以加入，接受伊斯兰教，即使他们用来收集在达累斯萨拉姆阿尔加姆和其他地方接受伊斯兰教的教义。 If Jihad had been made compulsory at that time, there would have been a battle in every house where someone had become Muslim.如果圣战组织已经取得了当时义务教育，便有可能出现在每一个有人的房子已成为穆斯林的战斗。 When the Muslims emigrated to Madinah, and the Ansar supported Islam, and the Muslims had territory which was under their control, Jihad was instituted by God Almighty.当穆斯林移民到麦地那，支持和安萨尔伊斯兰教和穆斯林曾在其领土上的控制，圣战是建立由全能的上帝。 At first, permission was given to fight in self-defense:起初，准许在打击自卫：

To those against whom war is made, permission is given (to fight), because they are wronged; … and verily, God is most powerful for their aid.对那些反对战争的人提出，批准给予（打击），因为他们是冤枉的; ...和众志成城，上帝是最有力的援助。 (Al-Hajj 22:39)[1] （铝朝觐22:39）[1]

Then the Muslims were given permission to fight in self-defense and in defense of their beliefs and principles:然后，穆斯林获准打击自卫和在他们的信仰和原则辩护：

Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors.战斗在神的那些谁打你的事业，但不要超越界限;为神所爱的不犯法。 (Al-Baqarah 2:190) （古兰经2:190）

This was the second stage in the legislation of Jihad.这是在圣战立法的第二阶段。 In this respect, Jihad differs from the other wars of human history.在这方面，圣战不同于人类历史上的其他战争。 It is aimed at achieving political and economic goals for certain individuals or groups, who “intend not high-handedness or mischief on earth”[2].这是在实现某些个人或团体，谁“有意不高霸道或地球”恶作剧政治和经济目标的目的[2]。 The aims of Jihad, and the obligations of truth, justice and mercy on which it is conditioned, distinguish it from all other kinds of war.圣战的目标，和真理，正义和怜悯，它是有条件的义务，区别于所有其它种类的战争了。 According to the Qur'an:根据古兰经：

“Those who believe fight in the cause of God, and those who reject Faith fight in the cause of evil.” (Al Nisa 4:76) “谁相信在上帝的事业而奋斗，如果谁不信道的邪恶事业而奋斗。”（铝尼沙4:76）

And the Prophet(P) is reported as having said:先知（P）是报告的话说：

“Fight in the name of God and in the way of God. “扑灭在上帝的名义，在神的道路。 Go on military expeditions but do not plunder.前往军事远征，但不掠夺。 Do not break your pledge, nor mutilate, nor kill children.”[3]不要打破你的承诺，也没有毁伤，也不杀害儿童。“[3]

Then came the third stage in which the Muslims were ordered to fight the Mushrikun and to initiate the fighting.接下来是第三阶段，即穆斯林奉命打击Mushrikun，并展开战斗。 This was to facilitate the spread of Islam by removing any obstacles placed in its path by the forces of Shirk (polytheism or idolatry), and to give the Muslims the upper hand in the world.这是为了方便清除前进的道路上所舍克（多神教或偶像崇拜），并给予在世界上穆斯林的力量占上风任何障碍，伊斯兰教的传播。 In this way, no one would be able to persecute the believers wherever they were or make them renounce their faith.这样，没有人能够逼迫信徒的地方，他们或使他们放弃他们的信仰。 This directive may be clearly seen in the following verses of the Qur'an (ayat):该指令可以清楚地看到在古兰经（阿亚特下面的诗句）：

“And fight them until there is no more tumult or oppression, and there prevail justice and faith in God altogether and everywhere.” (Al-Anfal 8:39) “而斗争，直到没有更多的动荡和压迫，并有信心战胜正义和对上帝的完全和无处不在。”（铝安法尔8:39）

“Fighting is prescribed for you, and ye dislike it. “打是规定了你们，你们不喜欢它。 But it is possible that ye dislike a thing which is good for you.” (Al-Baqarah 2:216)但可能你们不喜欢的事情是对你有好处。“（古兰经2:216）

“Fight those who believe not in God nor the Last day, not hold that forbidden which hath been forbidden by God and His Apostle, nor acknowledge the religion of truth (even if they are) of the people of the book, until they pay the jizyah with willing submission, and feel themselves subdued.” (Al-Tawbah 9:29) “打击那些谁不信上帝，也不是最后一天，不认为禁止7:2被神和他的使徒禁止，也不承认真理的宗教（即使是）对书中的人，直到他们支付jizyah与愿意提交，并感到自己受到抑制。“（铝古兰经9:29）

Jihad is one of the most important religious duties in Islam.圣战是伊斯兰教最重要的宗教义务之一。 It clarifies the major aim which Muslims strive to achieve, namely the freedom of all people in all parts of the world to embrace Islam, and the formation of the political and military power needed to support this freedom and to protect the new Muslims.它明确了主要目标是穆斯林努力实现，即在世界各地的所有人民的自由拥抱伊斯兰教，所需要的支持和保护这种自由的新穆斯林的政治和军事权力的形成。 The spread of Islam at the individual level cannot be achieved by force.伊斯兰教的传播在个人层面不能用武力来实现。 “Let there be no compulsion in religion” (2:256). “让我们有没有强迫宗教”（2:256）。 But in order to promulgate Islam, consolidate it and protect its adherents worldwide, Islam needed to be superior to all other international political and military forces, especially in the world where Islam appeared fourteen centuries ago.但是，为了颁布伊斯兰教，巩固它，保护它的追随者全球，伊斯兰教需要优于所有其他的国际政治和军事势力，特别是在伊斯兰世界里，14世纪前出现。

The governments of that time prevented their citizens from embracing Islam.当时的政府阻止皈依伊斯兰教的公民。 The Quraysh in在该古莱什族 Makkah麦加 persecuted the Muslims and so also did the Persians and Byzantines on the borders of the Arabian peninsula in Syria and Egypt.受迫害的穆斯林，所以也没有对叙利亚和埃及在阿拉伯半岛的边界在波斯和拜占庭。 The Islamic texts make it clear that the legislation of Jihad was no temporary matter; it is a permanent religious duty, according to the hadith:伊斯兰文本明确指出，没有临时立法圣战问题，它是一个永久性的宗教义务，根据圣训：

Jihad remains obligatory until the day of resurrection.圣战仍然强制性直到复活的日子。 One who died but did not fight in the way of God, nor did he express any desire (or determination) for Jihad, died the death of a hypocrite.[4]一个谁死了，但并没有表示反对神的方式，他也没有发表任何愿望（或裁定为圣战），死了一个伪君子死亡[4]。

The books of Fiqh devoted whole sections to the various laws regulating Jihad, just as they did with salah, sawm, hajj, and zakah.该律整个章节专门书籍调节圣战组织各种法律，就像他们的萨拉赫一样，索姆，朝觐，并zakah。 Hence it is clear that this is a continuing obligation on the Muslim Ummah, just like the other obligations and pillars.因此很明显，这是对穆斯林世界的持续义务，就像其他义务和支柱。

Jihad united the various groups within the Muslim Ummah and directed their energies towards confronting the enemy.圣战组织在穆斯林民族团结的各种团体和针对面临的敌人的力量。 Wherever the Muslim forces went, they proclaimed the call to free men from enslavement or worship of anything other than Allah, to regard all men as equal and respect man whatever his color or race.穆斯林部队到哪里，他们呼吁宣布从奴役或其他崇拜真主以外的任何自由人，把人作为平等和尊重所有的人不管他的肤色和种族。 Men's hearts were pierced by this call to lofty principles, rather than by swords.男子的心脏被刺穿了这一呼吁，以高尚的原则，而不是剑。 This is the secret behind the spread of Islam and the victory of its forces.这是背后的伊斯兰教的传播和其力量的胜利的秘密。

Some of those who have researched the Futuhat (liberation campaigns resulting in the spread of Islam) have given various reasons for this rapid and successful expansion.伊斯兰教其中一些谁也研究了Futuhat（解放运动造成传播的）已成功拓展种种原因这个快速。 Caetani and other Orientalists have suggested that the motives were economic, basing this suggestion on the claim that the Arabian peninsula had undergone climatic changes, ie, severe drought had caused waves of human migration from the peninsula to the Fertile Crescent where people could find economic prosperity, and that the Futuhat was just one of many such wars.卡塔尼和其他东方学家曾建议的动机是经济，立足于阿拉伯半岛的气候发生了变化，即严重干旱声称此建议已引起了半岛的人类迁徙浪潮肥沃的新月在那里人们可以找到经济繁荣，而Futuhat只是许多这样的战争之一。 An objective study of the facts, however, will reveal that there were no climatic changes in the Arabian Peninsula just before Islam, nor was there any great upheaval in the economic conditions.一个事实的客观的研究，但是，我们看到有在阿拉伯半岛没有前伊斯兰教气候变化，也没有任何经济状况的巨大动荡。 The Arab tribes did not move to the Fertile Crescent in such great numbers until after the emergence of Islam when they were united under its flag and were eager to realize its principles.阿拉伯部落并没有移动到这么大的数字肥沃的新月之后才出现的伊斯兰教当他们团结在自己的旗帜和渴望实现的原则。

From studying the letters which were exchanged between the Khalifahs and the leaders of the Futuhat , and also other reports of the Futuhat , we can see the extent to which belief and ideology controlled the soldiers and produced the strict discipline in their ranks.从研究Futuhat该信件交换了两国领导人的Khalifahs和，以及Futuhat还其他报告，我们可以看到在何种程度上的信仰和意识形态控制的士兵和他们的队伍产生了严格的纪律英寸 The spirit which dominated the leaders and most of the army from the noblest principles and the desire to guide mankind aright, although booty was the incentive for some of the soldiers, increased the number of participants especially among the Bedouin.其中占主导地位的精神领袖和最高贵的军队从原则和人类的愿望，正确地引导，虽然战利品是对一些士兵奖励，特别是贝都因人增加参与人数。 Nonetheless, any explanation of the Futuhat and of the general spirit, which dominated the thinking of the leaders who planned the conquests, should not be greatly influenced by the individual attitudes of some of the Bedouin fighters.然而，任何Futuhat和一般精神，主导了领导人谁策划征服思想的解释，应该不会受到太大的影响，贝都因战士的一些个人的态度。 Undoubtedly the leadership was eager and conscious of their responsibility and this took precedence over acquiring booty.毫无疑问，领导急于和责任意识，这花了优先收购赃物。

The Muslim liberators reduced the taxes due from the inhabitants of the liberated lands, did not take personal possessions, and preserved the existing economic structure.穆斯林解放者减少从土地上解放居民的税收，没有考虑个人的财产，并保留了现有的经济结构。 Their attitude was governed by a constructive spirit of guidance.受他们的态度是建设性的指导精神。

There is another explanation for the expansion of Islam which is based on political factors.还有就是对伊斯兰教的扩张是基于政治因素的解释。 The Prophet(P) and the Khulafa al-Rashideen were concerned with stopping the riddah (apostate) movement and thwarting any attempts it might make to divide the Muslim Ummah.先知（P）和该Khulafa基地Rashideen关注与制止riddah（变节）运动和挫败任何企图分裂可能使穆斯林世界。 Their concern caused them to divert energies, which might otherwise have caused troubles and discord, toward the spreading of Islam, and led to internal unity in the ranks of the Ummah.他们的关注使他们的精力转移，否则有可能造成麻烦和不和谐对伊斯兰教的传播，并导致伊斯兰世界的行列内部团结。 Although this explanation highlights a positive aspect, and reveals some of the wisdom behind the legislation of Jihad, it does not fully explain the impetus for the expansion of Islam.虽然这种解释突出了积极的一面，揭示背后的立法智慧一些圣战，它不能完全解释为对伊斯兰教的发展提供动力。 Most of the troubles and discord were caused by the apostate murtadd Bedouin during the Khilafah of Abu Bakr al Siddiq.的麻烦和龃龉，大部分是因为murtadd期间，阿布贝克尔西迪克Khilafah贝都因人的叛教者。 After he had brought them under the control of the state, he forbade them to participate in military campaigns and stripped them of their weapons as a punishment.当他受到国家的控制他们，他禁止他们参加军事行动，并剥夺了他们的武器，作为惩罚他们。 This was because he could not be sure of their loyalty, and because their attitudes and behavior did not bear the characteristics of the complete Islamic personality, and hence would not present a true picture of Islam to the inhabitants of the liberated lands.这是因为他不能肯定是他们的忠诚度，也因为他们的态度和行为不承担完整的伊斯兰个性特征，因此将不存在一个真正的伊斯兰图片的解放土地的居民。 Abu Bakr relied on the inhabitants of the cities (Madinah, Makkah, and Taif) where the principles and educational effects of Islamic faith were well-established, to provide the army, and all the leaders were from among the Sahabah (companions of the Prophet).阿布巴克尔依赖于城市（麦地那，麦加和塔伊夫）在伊斯兰的原则和信念教育的效果是行之有效的，居民提供的军队，和所有的领导人之间的Sahabah（先知的同伴）。

A third explanation for the Futuhat attempts to justify them by saying that they were defensive in nature, and that they used attack as a means of defending the Islamic state from its powerful enemies.该Futuhat第三种解释试图辩解说，他们的性质是防御性的，他们和他们作为捍卫其强大的敌人的攻击伊斯兰国家的手段。 This explanation is given by the majority of Arab and Muslim historians.这个解释是给予阿拉伯和穆斯林历史学家多数。 In doing so, they are yielding to concepts which dominate the twentieth century, the ideologies that are affected by man's hatred of war and its evil effects in destroying civilizations, the maiming and killing of people, and the creation of refugees.这样做，他们是屈从于支配的概念在20世纪，是人类的战争和破坏文明，残害人民的杀戮和仇恨的恶果意识形态的影响，以及难民创造。 They are affected by the emergence of international organizations which are concerned with reconciling the conflicting interests of nations; helping to establish international peace, and replacing wars with negotiations in order to solve international problems.他们都受到了一些与协调各国的利益冲突有关国际组织的出现，有助于建立国际和平，并代之以谈判，以解决国际问题的战争。

The spirit of the age has led many writers on the Futuhat to adopt an apologetic stance aimed at reconciling the spirit of the modern age with the concept of Jihad in Islam.时代的精神，导致对Futuhat许多作家，采取道歉的立场在缓和与伊斯兰圣战的概念在现代时代精神的目的。 Such contrition can be attributed to a number of interrelated psychological and intellectual factors, including the dominance of Western concepts among the majority of educated Muslims.这种悔悟可以归因于一个相互关联的心理和智力因素，包括西方的概念中受过教育的穆斯林多数的统治地位。 This dominance is due to the intellectual invasion, which produced feelings of inferiority vis-?-vis, the West and led to the attempts to justify everything which conflicts with the spirit of Western civilization and its intellectual and psychological concepts.这个优势是由于智力的入侵，而产生自卑可见感情-？可见，西方并导致试图证明这一切与西方文明和智慧的精神和心理观念的冲突。 Another of these factors is the inability to understand the reality of Jihad and its aims.这些因素的另一个问题是无法理解圣战者组织和其目标的现实。 Muslims do not clearly understand that Jihad is not aimed at forcing Islamic belief on anyone but is aimed at removing the obstacles which prevent the spread of Islam, either by weakening or destroying the prevailing political powers, so that the Muslims can (by gaining the upper hand) prevent anyone from persecuting Muslims wherever they may be.穆斯林并不清楚明白，圣战是不强迫任何人信仰伊斯兰教，但目的是消除障碍，使伊斯兰教的传播目的，无论是通过削弱或破坏当时的政治权力，因此，穆斯林可以（由争强斗手）阻止迫害穆斯林可以在任何地方任何人。

The connection between Jihad and forcing belief on people was first made in Orientalist studies which are filled with propaganda and distortions of the facts.之间的圣战，迫使人们信仰的连接被首次提出，而所用的宣传和对事实的歪曲充满东方研究。 This connection must be broken in order to present a true picture.此连接必须打破，以目前的真实情况。 The Qur'an makes it clear, beyond any shadow of a doubt, that people are free either to choose Islam or to remain Christians and Jews, even within the Islamic society or in the territories ruled by the Islamic state.古兰经明确，毫无疑问的一个阴影，人们甚至在伊斯兰社会或统治的伊斯兰国家的领土上可以任意选择伊斯兰教或留基督徒和犹太人。 This is proved by the verse of the Qur'an and by authentic historical events.这是证明了古兰经经文和真实的历史事件。 The subject nations welcomed the freedom from Byzantine and Persian dominance which Islam brought to them.联合国欢迎这一主题，从拜占庭和波斯伊斯兰教统治给他们带来的自由。 The Copts in Egypt and the Jacobites in Syria expressed their joy at the religious freedom which Islam proclaimed.在埃及科普特人，并在叙利亚詹姆斯党的宗教信仰自由表示伊斯兰教宣布他们的欢乐。 If this announcement of religious freedom had not been sincere, then all the religious minorities would have been absorbed by the Muslim society and they would not have survived, as they have until the present day, despite the passing of 14 centuries since the emergence of Islam.如果这种宗教的自由公告并没有诚意，那么所有的宗教少数会被吸收的穆斯林社会，他们就无法生存，因为他们一直到今天，尽管14世纪以来，出现过伊斯兰教。

Describing the Futuhat as defensive is an apologetic attempt which does not stand up to serious argument.描述Futuhat为防御是一个道歉的尝试，不站起来了严重的争论。 Did the people of Andalusia or Transoxiana cross the Muslims' borders in order to conquer them?难道安达卢西亚或Transoxiana人民过穆斯林的边界，以克服它们？ Did securing the borders necessitate the Muslims' penetrating deeply into three continents, Asia, Europe and Africa, where dangerous events and decisive battles took place far from the Arabian Peninsula, such as the battle of Tours at Poitiers in the south of France, the conquest of Crete and southern Italy, the battle of Tiraz on the Talas river in Transoxiana, and finally the siege of Vienna?有没有安全边界的穆斯林的渗透深入三大洲，亚洲，欧洲和非洲，那里的危险事件，并采取了果断的斗争从阿拉伯半岛，远的地方旅游，如在法国，征服南普瓦捷战役必要克里特岛和意大利南部的Tiraz关于Transoxiana塔拉斯河的战斗，终于在维也纳的包围？

The true explanation of the Futuhat is that they applied their religious duty which is Jihad, and which the Prophet (P) described as the pinnacle of Islam.该Futuhat真正的解释是，他们利用自己的宗教责任是圣战，并先知（规划）作为伊斯兰教的顶峰描述。

The Beginning of Jihad 圣战的开始

The first actions of Jihad were the campaigns ghazawat and smaller expeditions saraya directed against places to the West of Madinah.圣战组织的第一个行动是对ghazawat和较小的运动探险萨拉亚对到西部地区定向麦地那。 These had three aims:这有三个目的：

1. 1。 To threaten Quraysh's trade routes to Syria, a serious blow to the mercantile economy of Makkah.威胁的quraysh的贸易路线叙利亚，严重打击了麦加的商业经济。

2. 2。 To make peace treaties and agreements with the other tribes who lived in the area, in order to guarantee their support or at least their neutrality in the conflict between the Muslims and Quraysh.为了使和平条约，并与其他部落谁住在该地区，以保证他们的支持或至少他们在穆斯林之间的冲突和中立的quraysh协议。 This plan was important, and its accomplishment was a success for the Muslims, because originally these tribes had tended to favor the Quraysh, as there were historical alliances between them, which the Qur'an describes as ilaf or “covenants (of security and safeguard)” (Qur'an 106:1) and through which the Quraysh sought to secure their trade with Syria and the Yaman.该计划是重要的，它的成就是为穆斯林的成功，因为原来这些部落已偏向于古莱什族，因为他们之间的联盟是历史的，而作为ilaf或古兰经“安全公约（及维护介绍）“（古兰经106:1），并通过其中的quraysh努力确保其与叙利亚和亚曼贸易。 These tribes had a real interest in the Quraysh as the custodians of the Ka'bah, to which all the Arabs performed pilgrimage in order to worship the idols which surrounded it.这些部落曾在作为Ka'bah，保管人的quraysh的实际利率，而所有的阿拉伯人进行朝圣，以崇拜的偶像包围它。 The tribes and the Quraysh shared common beliefs and joined together to oppose Islam.部落和古莱什族的共同信念和联手反对伊斯兰教。 Undoubtedly, the fact that the Muslims were able to make treaties with these tribes and ensure their neutrality during the conflict was a great victory for them at that stage.毫无疑问，事实上，穆斯林能够使这些部落的条约，并确保他们在冲突期间保持中立是对他们在这一阶段的伟大胜利。

3. 3。 To demonstrate the power of the Muslims in Madinah to the Jews and the Mushrikun.为了证明在麦地那的穆斯林权力，犹太人和Mushrikun。 Muslim dominance was no longer confined to Madinah; the Muslims were now beginning to establish control over the surrounding areas and tribes and influence their interests and relations.穆斯林的优势已不再局限于麦地那，现在的穆斯林开始确立对周边地区和部落和影响他们的利益和关系的控制。

The first expedition ghazwah was Ghazwat al Abwa[5], which is also known as Ghazwat Wuddan.第一远征ghazwah是Ghazwat人阿华[5]，它也被称为Ghazwat Wuddan。

These are two adjoining sites, six or seven miles apart.这是两个相连的场地，六，七英里之外。 Al Abwa is approximately 14 miles from Madinah.铝阿华是从麦地那约14英里。 There was no battle during this ghazwah, but the peace treaty with Banu Damrah (from Kinanah) was concluded.有没有在这个ghazwah战斗，但与巴努Damrah（从Kinanah和平条约）的结束。 This ghazwah took place on 12 Safar in the second year of the Hijrah.这ghazwah已于12日在在迁徙的第二年萨法尔的地方。 According to al Mada'ini's report[6] the army stayed outside Madinah until Rabi'al Awwal before they returned[7].据基地Mada'ini的报告[6]军队住，直到他们返回之前Rabi'al Awwal [7]麦地那以外。

Urwah ibn al-Zubayr mentions that the Prophet sent a sariyah out from al Abwa, consisting of 60 men under the leadership of Ubaydah ibn al Harith[8]. Urwah伊本祖拜尔提到先知派一个代表组成的人阿华下，Ubaydah伊领导的60人哈里斯男人[8]，sariyah出来。 Ibn Ishaq mentions that the sariyah was sent to Sayf al-Bahr after the return to Madinah, and that another sariyah, consisting of 30 men under the leadership of Hamzah ibn Abd al-Muttalib, also went to Sayf al-Bahr at that time, in order to intercept a Quraysh caravan.伊本伊斯哈格提到，sariyah被送往麦地那之后到返回Sayf基地巴哈尔，而另一sariyah，30人组成的下哈姆扎本阿卜杜勒Muttalib的领导下，还前往当时的Sayf基地巴哈尔，为了拦截的quraysh大篷车。 But the two sariyah did not engage the Quraysh in battle, because, in the case of Hamzah's sariyah, the tribes who had peace treaties with both sides prevented any fighting, and in the case of Ubaydah's sariyah there was only an exchange of arrows between the Muslims and the Quraysh[9].但两sariyah没有参与，因为，在哈姆扎的sariyah，各部族谁曾与两岸和平条约的情况下，在战斗的quraysh，阻止任何战斗，并在Ubaydah的sariyah案件只有一个交换箭头穆斯林和古莱什族[9]。

Undoubtedly the two sariyah were aimed, in the first instance, at threatening the trade of the Quraysh.毫无疑问，两个sariyah的目的在于，在第一时间，在威胁的quraysh贸易的。 This was the first warning to the Quraysh that their trade would be in danger unless they changed their obstinate attitude towards Islam.这是第一次警告，古莱什族，他们的贸易将受到威胁，除非他们改变他们对伊斯兰教的顽固态度。 In Rabi' al-Thani, the Muslims continued their campaign against the trade routes.在拉比'基地萨尼，穆斯林继续对贸易路线的运动。 Ghazwat Buwat took place in Ridwa, near Yanbu, with two hundred fighters who went to intercept a Quraysh trade caravan. Ghazwat Buwat发生在Ridwa地方，盐步附近，与200战斗机前往拦截谁的quraysh商队。 Then Ghazwat al-Ashirah (in Yanbu) took place in Jumada al-Ula.然后Ghazwat基地Ashirah在盐步（）参加了Jumada基地乌拉举行。 There was no fighting in Ridwa and al-Ashirah but a peace treaty was concluded with Banu Mudlaj in al-Ashirah[10] in Jumada al-Akhirah.有没有Ridwa和al - Ashirah但和平条约缔结与巴努Mudlaj基地Ashirah [10 Jumada基地Akhirah]战斗。

Immediately after al-Ashirah, Karaz ibn Jabir al-Fahri came to the outskirts of Madinah and stole camels and cattle.后立即基地Ashirah，Karaz伊本贾比尔基地法赫里来到郊外的麦地那和偷牛和骆驼。 The Prophet (P) pursued him as far as Safwan in the vicinity of Badr; hence this was called the first Ghazwah of Badr.先知（规划）向他尽可能在巴德尔萨夫万附近，因此这被称为第一Ghazwah的巴德尔。 Karaz managed to escape from his pursuers[11] but this event convinced the Muslims of the necessity of securing their relations with the neighboring tribes, so the expeditions continued. Karaz设法逃脱了追捕[11]，但相信此事件的安全与邻国的关系的必要性部落的穆斯林，所以探险继续。 The Muslims did not limit themselves to intercepting Quraysh's trade with Syria; they also intercepted their trade route with the Yaman.没有限制的穆斯林自己的quraysh拦截与叙利亚的贸易，他们还截获其与亚曼贸易通道。 The sariyah of Abd Allah ibn Jahsh, with eight Muhajirun, was sent to Nakhlah, south of Makkah, at the end of Rajab, solely to find out and assess the latest news about the Quraysh.在阿卜杜拉伊本哲赫什sariyah八迁士，被送往Nakhlah以南麦加，在回历7月结束，纯粹是为了了解和评估有关的quraysh的最新消息。 But they intercepted a Quraysh trade caravan, seized it, killed its leader, took two of its men prisoner and took it back to Madinah[12].但是，他们截获的quraysh商队，抓住它，杀害其领导人，注意到它的男囚犯两回了麦地那[12]。

Because this event occurred during the sacred month, the Mushrikun caused a great outcry insisting that the Muslims had violated the sanctity of the sacred month.由于此事件发生在神圣的月份，该Mushrikun引起了很大的强烈抗议坚持认为，穆斯林侵犯了神圣的神圣月。 The event had a serious impact on both city dwellers and desert nomads, because it broke a tradition which had long been established in the Arabian Peninsula well before Islam.这次活动有两方面的城市居民和沙漠游牧民族的严重影响，因为它打破了一些过去长期在阿拉伯半岛建立之前伊斯兰教传统。 In fact, 'Abd Allah ibn Jahsh was aware of the seriousness of this violation and had taken the decision to fight after consulting with his companions.事实上，'阿卜杜拉伊本哲赫什是这个违反的严重性，并已作出决定，争取在与他的同伴咨询。 When he returned to Madinah, he wanted to hand over the booty, but the Prophet(P) refused to accept it, saying:当他回到麦地那，他要交出赃物，但先知（规划）拒绝接受，说：

“I did not order you to fight during the sacred month. “我没有命令你在战斗的神圣月。 Quraysh has spread the propaganda that古莱什族的宣传，已蔓延 Muhammad穆罕默德 and his companions have violated the sacred month, spilt blood, seized wealth and taken men prisoner during this month.”和他的同伴都违反了神圣的月份，洒血，检获的财富，在这个月采取的男人俘虏。“

Some verses of the Qur'an were revealed which clarified the soundness of the Muslims' position.有些诗句，揭示了它澄清了穆斯林的立场稳健的古兰经。 The Prophet thus took the booty and ransomed the two prisoners to Quraysh.因此，先知的战利品和赎了两个犯人的quraysh。 The verses were:的诗句是：

They ask thee concerning fighting in the prohibited month.他们问你关于禁止在一个月的战斗。 Say: fighting therein is a grave offence; but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the sacred Mosque, and drive out its members.你说：其中的战斗是一个严重的罪行，但更严重的是在上帝的视线，以防止它进入神的道路，否定他，以防止进入神圣的清真寺，并推动其成员。 Tumult and oppression are worse than slaughter.骚乱和压迫比屠杀更糟糕。 (Al Baqarah 2:217) （铝古兰经2:217）

Thus the verse clearly stated that the Quraysh's actions in oppressing the Muslims and driving them out of Makkah were worse than the Muslims' fighting during the sacred month[13] although the first part of the verse confirms the sanctity of the “sacred month.” Why, then, did the Quraysh not adhere to traditional values in their dealings with the Muslims in order to justify their claims to being the guardians of traditions and sacred things?因此，诗明确指出，在压迫的穆斯林和他们赶出麦加期间的神圣月份比穆斯林的战斗恶化[该古莱什族的行动13]虽然诗的第一部分确认了“神圣的月份的神圣性。”那么，为什么不坚持做了古莱什族与穆斯林打交道的传统价值观，以证明他们的声称是传统和神圣事物的监护人？

Some doubtful individuals may mistakenly think that the Muslims' interception of the Mushrikun's caravans was the action of bandits.有些人可能会误认为可疑的穆斯林的Mushrikun的大篷车拦截是土匪的行动。 The response to these doubts is that the Muslims were in a state of war with the Quraysh, and their attempts to weaken the Quraysh, both in economic and human terms, were a necessity of this state of war.对这些质疑的回应是，穆斯林在同一个国家的quraysh战争，他们企图削弱古莱什族，在经济和人力方面都，是这次战争的国家的必要性。 Another reason was the fact that the Quraysh had seized the Muslims' wealth when they had emigrated from Makkah.另一个原因是，该抓住的quraysh了穆斯林的财富时，他们从麦加移民的事实。 Even in modern times, it is allowed to strike at the human and economic resources of the enemy in time of war.即使在现代，它允许打击了敌人在战争时期的人力和经济资源。

References 参考资料

[1] For sabab al-nuzul , see Ahmad ibn Hanbal, al-Musnad 7/122. [1] sabab基地nuzul，看到艾哈迈德本罕百里，基地Musnad122分之7。 See also Ibn al-Qayyim, Zad al-Ma'ad , 2/58.又见伊本盖伊目， 扎德基地迈阿德 ，2 / 58。

[2] See Qur'an, al-Qasas 28:83. [2]见古兰经，基地古兰经28:83。

[3] Hadith narrated by Muslim in his Sahih , 3/1357 [3]由穆斯林圣训讲述他的词句 ，一千三百五十七分之三

[4] Muslim, Ibn al-Hajjaj, al-Sahih , 3/1517 [4]穆斯林，伊本哈贾杰，基地的词句 ，一千五百十七分之三

[5] It was mentioned in Sahih al Bukhari, in a Hadith from Zayd ibn Arqam, that the first ghazwah was al 'Ashirah.布哈里[5]它在人提到的词句，在圣训从宰德本加姆教，这是人的第一ghazwah'Ashirah。 Al-Hafiz ibn Hajar reconciled this report with that of Ibn Ishaq by explaining that Zayd ibn Arqam meant that the first ghazwah in which he took part with the Prophet (SAAS) was al 'Ashirah.铝哈菲兹本哈吉尔调和的意思解释加姆教的宰德本该报告认为伊本伊斯哈格，第一ghazwah他在参加）的一部分，先知（软件即服务于人'Ashirah。 Al Bidayah wa al-Nihayah, 3/246.铝Bidayah华铝尼哈耶，3 / 246。

[6] Khalifah ibn Khayyat al Usfur, al Tarikh , 56 [6]哈利法伊Khayyat人Usfur 报Tarikh，56

[7] Ibn Hajar al-Asqalani, Fath al-Bari , 7/279. [7]伊本哈吉尔基地Asqalani， 法特赫基地巴里 ，7 / 279。 Khalifah, al-Tarikh , 56, from a report of Ibn Ishaq, without isnad .哈利法，基地Tarikh，56岁，来自伊本isnad伊沙克的报告，没有。

[8] Ibn Hajar, Fath al-Bari , 7/279 [8]伊本哈吉尔， 法特赫基地巴里 ，二百七十九分之七

[9] Khalifah, al-Tarikh , 61-62. [9]哈利法，基地Tarikh，61-62。 Abu Muhammad 'Abd al Malik Ibn Hisham al-Himyari, al-Sirah al-Nabawiyyah , 1/591-2, from a report of Ibn Ishaq without isnad.阿布穆罕默德伊本阿卜杜勒马利克希沙姆基地Himyari，基地希哈基地Nabawiyyah，1/591-2，从伊本伊斯哈格isnad报告没有。 Al Umawi, Maghazi, also without isnad , as mentioned in Fath al-Bari , 76/279铝Umawi，迈加兹isnad，也没有，正如在法特基地巴里 ，279分之76

[10] Khalifah al Tarikh , 57, transmitted through Ibn Ishaq without isnad. [10] 哈利发Tarikh，57，传输通过伊本伊斯哈格没有isnad。

[11] ibid. [11] 同上。

[12] ibid. , 63, from a mursal report of 'Urwah with a hasan isnad . [12] 同上。现年63岁，从' 穆萨尔报告哈桑 Urwah与isnad。

[13] Ibn Hisham, al-Sira, 1/59-60, from the mursal ahadith of 'Urwah. [13]伊本希沙姆，基地西拉，1/59-60，从' 穆萨尔ahadith Urwah。 Al-Bayhaqi Abu Bakr Ahmad ibn al-Husayn ibn Ali, al-Sunan al-Kubra , 9/12, 58-9, with a sahih isnad going back to 'Urwah.拜亥给阿布巴克尔艾哈迈德伊本侯赛因伊本阿里，基地肃南基地Kubra，9 / 12，58-9，具有的词句 isnad回去'Urwah。 There are other similar reports in al-Tabarani, with hasan or other isnad s.还有其他类似的报告在al -塔巴拉尼秒，与哈桑或其他isnad See al-Isabah 2/278; Ibn Kathir, 3/251; and al Haythami, Majma' at Zawa'id , 6/66-7.看到基地Isabah278分之2;伊之光，3 / 251;和基地Haythami，Majma'在Zawa'id，6/66-7。 When all the chains of narrators are taken into account, the hadith becomes sahih li ghayrihi .当所有的叙述者链的是考虑到，在圣训里的词句成为ghayrihi。