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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. 摘錄Madinian協會當時的先知（transl.胡達哈塔卜），國際伊斯蘭出版社和國際研究所的伊斯蘭思想，1991年。 Compiled by Adam Rodrigues 編制亞當羅德里格斯

The Legislation of Jihad 立法聖戰

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.伊斯蘭聖戰組織是一個法律術語的含義戰鬥在真主的方式，以便建立一個公正的制度，以維護法律的伊斯蘭教法，並尋求實現的目標在地球上的伊斯蘭教。 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.聖戰不是立法在Makkan時期的穆斯林被命令不要反對 Mushrikun（多神論或拜偶像）武力或攜帶武器對付他們。 The guiding policy among the Muslims at that time was:指導穆斯林之間的政策在當時是：

“….hold back their hands (from fighting) and establishing regular prayers.” (Al Nisa 4:77) “...。隱瞞自己的手（從戰鬥），建立定期的祈禱。”（鋁尼沙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.這是穆斯林所採取的立場時，對伊斯蘭教的任務仍然新，像一個年輕的工廠，水和營養需要，以建立強大的根系和面臨的元素。 If Islam had confronted the Mushrikun by the sword at that time, the Mushrikun would have uprooted and destroyed Islam at the outset.如果有伊斯蘭教所面臨的Mushrikun劍在那個時候，Mushrikun會連根拔起，摧毀伊斯蘭教在開始時。 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.智慧決定了穆斯林的耐心忍受迫害的Mushrikun，集中他們的努力改善自己，提高自己的信仰和崇拜的行為，通過與他們的鬥爭 nafs（內在自我），並呼籲其他伊斯蘭為了增加數目穆斯林。

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.難以區分的穆斯林從 Mushrikun在日常生活中，並沒有單獨的陣營，穆斯林可以加入，接受伊斯蘭教，即使他們用來收集在達累斯薩拉姆阿爾加姆和其他地方接受伊斯蘭教的教義。 If Jihad had been made compulsory at that time, there would have been a battle in every house where someone had become Muslim.如果聖戰組織已強制在那個時候，便有可能出現在每一個戰鬥房子裡的人已成為穆斯林。 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.當穆斯林移民到麥地那，支持和安薩爾伊斯蘭和穆斯林的領土上了他們的控制下，聖戰是建立由全能的上帝。 At first, permission was given to fight in self-defense:起初，准許在打擊自衛：

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.對那些反對戰爭的人提出，批准給予（打擊），因為他們是冤枉的; ...和眾志成城，上帝是最有力的援助。 (Al-Hajj 22:39)[1] （鋁朝覲 22:39）[1]

Then the Muslims were given permission to fight in self-defense and in defense of their beliefs and principles:然後，穆斯林獲准打擊自衛和國防的信念和原則：

Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors.戰鬥在上帝的事業，誰打你，但不要超越界限;為神所愛的不犯法。 (Al-Baqarah 2:190) （古蘭經 2:190）

This was the second stage in the legislation of Jihad.這是第二階段，在立法的聖戰。 In this respect, Jihad differs from the other wars of human history.在這方面，聖戰不同於其他戰爭對人類的歷史。 It is aimed at achieving political and economic goals for certain individuals or groups, who “intend not high-handedness or mischief on earth”[2].其目的是實現政治和經濟目標為某些個人或團體，誰“有意不高霸道或損害地球上的”[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.聖戰的目標，以及所承擔的義務真理，正義和憐憫，它是有條件的，區分它從所有其他類型的戰爭。 According to the Qur'an:根據古蘭經：

“Those who believe fight in the cause of God, and those who reject Faith fight in the cause of evil.” (Al Nisa 4:76) “誰相信戰鬥在事業的神，誰不信那些在戰鬥導致惡”。（鋁尼沙4:76）

And the Prophet(P) is reported as having said:先知（P）是報告的話說：

“Fight in the name of God and in the way of God. “撲滅在名稱中的上帝和上帝的方式。 Go on military expeditions but do not plunder.前往軍事遠征，但不掠奪。 Do not break your pledge, nor mutilate, nor kill children.”[3]不要打破你的承諾，也沒有毀傷，也不殺害兒童。“[3]

Then came the third stage in which the Muslims were ordered to fight the Mushrikun and to initiate the fighting.接下來是第三階段，即穆斯林奉命打擊 Mushrikun，並展開戰鬥。 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.這是為了方便傳播伊斯蘭教，消除任何障礙擺在其路徑的部隊舍克（多神教或偶像崇拜），並給予穆斯林佔上風的世界。 In this way, no one would be able to persecute the believers wherever they were or make them renounce their faith.這樣，沒有人能夠逼迫信徒的地方，他們或使他們放棄他們的信仰。 This directive may be clearly seen in the following verses of the Qur'an (ayat):該指令可以清楚地看到下面的古蘭經經文（阿亞特）：

“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) “而鬥爭，直到沒有更多的動盪和壓迫，並有信心戰勝正義和對上帝的完全和無處不在。”（鋁安法爾 8:39）

“Fighting is prescribed for you, and ye dislike it. “打是規定了你們，你們不喜歡它。 But it is possible that ye dislike a thing which is good for you.” (Al-Baqarah 2:216)但可能你們不喜歡的事情是對你有好處。“（古蘭經 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) “打擊那些誰不信上帝，也不是最後一天，不認為禁止7:2被禁止的上帝和他的使徒，也不承認宗教的真理（即使是）人民書，直到他們支付jizyah與願意提交，並感到自己受到抑制。“（鋁古蘭經 9:29）

Jihad is one of the most important religious duties in Islam.聖戰組織是一個最重要的伊斯蘭宗教職責。 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.它明確了主要目標是努力實現穆斯林，即全體人民的自由在世界各地的擁抱伊斯蘭教，而產生的政治和軍事力量來支持和保護這種自由的新穆斯林。 The spread of Islam at the individual level cannot be achieved by force.伊斯蘭教的傳播對個人水平不能用武力來實現。 “Let there be no compulsion in religion” (2:256). “讓我們有沒有強迫學生在宗教”（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，為了頒布伊斯蘭教，鞏固它，保護它的追隨者全球，伊斯蘭教需要優於所有其他的國際政治和軍事勢力，特別是在伊斯蘭世界裡出現了14世紀以前。

The governments of that time prevented their citizens from embracing Islam.政府當時阻止其公民免受皈依伊斯蘭教。 The Quraysh in在該古萊什族 Makkah麥加 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，所以也沒有在波斯和拜占庭對邊界的阿拉伯半島，敘利亞和埃及。 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:伊斯蘭文本明確指出立法聖戰暫時沒有問題，它是一個永久性的宗教義務，根據聖訓：

Jihad remains obligatory until the day of resurrection.聖戰仍然義務，直到有一天復活。 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]一個誰死了，但並沒有表示反對神的方式，他也沒有發表任何慾望（或裁定）的聖戰，死亡，死亡的偽君子。[4]

The books of Fiqh devoted whole sections to the various laws regulating Jihad, just as they did with salah, sawm, hajj, and zakah.這些書籍的律整個章節專門討論各種法律規範的聖戰，就像他們的薩拉赫，索姆，朝覲，並 zakah。 Hence it is clear that this is a continuing obligation on the Muslim Ummah, just like the other obligations and pillars.因此很顯然，這是一個持續的義務，對穆斯林世界，就像其他義務和支柱。

Jihad united the various groups within the Muslim Ummah and directed their energies towards confronting the enemy.聖戰組織的各種團體團結在穆斯林世界，並指示他們的精力對面臨的敵人。 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.穆斯林部隊到哪裡，他們宣布呼籲自由人從奴役或崇拜真主以外的任何東西，把所有的人作為平等和尊重的人無論他的膚色和種族。 Men's hearts were pierced by this call to lofty principles, rather than by swords.男子的心臟被刺穿了這一呼籲，以高尚的原則，而不是劍。 This is the secret behind the spread of Islam and the victory of its forces.這是秘密背後的傳播伊斯蘭教和勝利的力量。

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.其中一些誰也研究了Futuhat（解放運動，導致了傳播伊斯蘭教）由於各種原因有此迅速和成功擴張。 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.卡塔尼和其他東方學家曾建議的動機是經濟，立足於這個建議聲稱，阿拉伯半島的氣候發生了變化，即嚴重的乾旱已造成人類遷徙浪潮從半島肥沃的新月在那裡人們可以找到經濟繁榮，而Futuhat只是其中的很多這樣的戰爭。 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.一個客觀事實的研究，但是，我們看到有沒有氣候變化，前伊斯蘭阿拉伯半島，也沒有什麼大動盪中的經濟狀況。 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.阿拉伯部落並沒有移動到肥沃的新月在這麼大的數字之後才出現的時候，他們對伊斯蘭教的旗幟下團結和渴望實現的原則。

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.從學習字母之間交換了Khalifahs和領導人的Futuhat，並在Futuhat其他報告，我們可以看到在何種程度上的信仰和意識形態控制的士兵和生產的嚴格紀律的隊伍。 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.其中佔主導地位的精神領袖和最高貴的軍隊從原則和人類的願望，正確地引導，雖然戰利品是激勵一些士兵，參加人數增加，特別是在貝都因人。 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，任何解釋的Futuhat和一般精神，主導了思想的領導人誰策劃征服，應該不會受到太大的影響，個人態度的一些貝都因戰士。 Undoubtedly the leadership was eager and conscious of their responsibility and this took precedence over acquiring booty.毫無疑問，領導急於並意識到自己的責任，這超過了優先收購贓物。

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.穆斯林解放者減少了稅款應收居民的解放土地，不承擔個人財產，並保留了現有的經濟結構。 Their attitude was governed by a constructive spirit of guidance.他們的態度是由一個建設性的精神指導。

There is another explanation for the expansion of Islam which is based on political factors.還有另一種解釋是對伊斯蘭教的擴展是基於政治因素。 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）和該 Khulafa基地Rashideen關注與制止riddah（變節）運動和挫敗任何企圖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.他們的關注使他們的精力轉移，否則有可能造成麻煩和衝突，對伊斯蘭教的傳播，並導致內部團結在伊斯蘭世界的行列。 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.雖然這種解釋突出了積極的一面，揭示一些背後的立法智慧的聖戰，它不能完全解釋為推動擴大伊斯蘭教。 Most of the troubles and discord were caused by the apostate murtadd Bedouin during the Khilafah of Abu Bakr al Siddiq.大部分的麻煩和齟齬而引起的叛教者murtadd貝都因人在Khilafah阿布貝克爾西迪克。 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.之後，他帶來了他們的控制之下的國家，他禁止他們參加軍事行動，並解除他們的武器作為一種懲罰。 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.這是因為他不能肯定他們的忠誠，因為他們的態度和行為不承擔完整的伊斯蘭特徵的個性，因此將不存在一個真實的伊斯蘭教的居民對解放區的土地。 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).阿布巴克爾依靠居民的城市（麥地那，麥加和塔伊夫）在教育效果的原則和對伊斯蘭信仰是行之有效的，提供軍隊，所有的領導人都從各Sahabah（同伴的先知）。

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.第三種解釋為企圖辯解 Futuhat他們說，他們是防禦性的，而且他們使用攻擊的手段捍衛伊斯蘭國家從強大的敵人。 This explanation is given by the majority of Arab and Muslim historians.這個解釋是由多數人給出的阿拉伯和穆斯林歷史學家。 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.這樣做，他們是屈從於支配的概念在20世紀，意識形態，是受人的戰爭和仇恨的惡果摧毀文明，殘害和殺害的人，創造的難民。 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.他們的出現是受國際組織，有關的利益衝突與協調的國家;幫助建立國際和平，並取代戰爭與談判，以解決國際問題。

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.時代的精神，導致許多作家對 Futuhat通過一項旨在協調立場道歉的時代精神的現代概念與伊斯蘭聖戰組織。 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.這種悔悟可以歸因於若干相互關聯的心理和智力因素，包括優勢的西方概念中的大多數受過教育的穆斯林。 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.這個優勢是由於智力入侵，它會產生自卑情緒相？可見，西方並導致試圖證明這一切的衝突與西方文明的精神和其智力和心理的概念。 Another of these factors is the inability to understand the reality of Jihad and its aims.另一個因素是這些無法理解現實的聖戰者組織和其目標。 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.穆斯林並不清楚明白，聖戰是不是針對強迫任何人信仰伊斯蘭教，但目的是消除障礙，使伊斯蘭教的傳播，或者通過削弱或破壞當時的政治權力，因此，穆斯林可以（由爭強鬥手）防止任何人在任何地方迫害穆斯林可能。

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.聖戰組織之間的聯繫，迫使人們相信首次在東方學研究，充滿了宣傳和扭曲事實。 This connection must be broken in order to present a true picture.此連接必須打破，以目前的真實情況。 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.古蘭經明確，超出了任何一個懷疑的陰影，人們可以任意選擇伊斯蘭教或留基督徒和猶太人，甚至在伊斯蘭社會中的領土或裁定的伊斯蘭國家。 This is proved by the verse of the Qur'an and by authentic historical events.這是證明了古蘭經的經文和真實的歷史事件。 The subject nations welcomed the freedom from Byzantine and Persian dominance which Islam brought to them.該課題由國家歡迎自由支配拜占庭和波斯伊斯蘭教帶給他們。 The Copts in Egypt and the Jacobites in Syria expressed their joy at the religious freedom which Islam proclaimed.科普特人在埃及和敘利亞的詹姆斯黨在表達他們的喜悅伊斯蘭教的宗教自由宣布。 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.如果本公告的宗教自由並沒有誠意，那麼所有的宗教少數會被吸收的穆斯林社會，他們就無法生存，因為他們一直到今天，儘管經過了14世紀以來出現的伊斯蘭教。

Describing the Futuhat as defensive is an apologetic attempt which does not stand up to serious argument.描述Futuhat為防禦是一個道歉的嘗試，不站起來了嚴重的爭論。 Did the people of Andalusia or Transoxiana cross the Muslims' borders in order to conquer them?難道人的安達盧西亞或Transoxiana交叉穆斯林的邊界，以克服它們？ 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?沒有必要的安全邊界穆斯林的滲透深入三大洲，亞洲，歐洲和非洲，那裡的危險事件，發生了決定性的戰役遠從阿拉伯半島，如在普瓦捷戰役旅遊在法國南部，征服克里特島和意大利南部的戰鬥中Tiraz在塔拉斯河Transoxiana，最後圍攻維也納？

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.真正的解釋是，他們的Futuhat利用自己的宗教責任是聖戰，並先知（規劃）形容為頂峰的伊斯蘭教。

The Beginning of Jihad 初創期的聖戰組織

The first actions of Jihad were the campaigns ghazawat and smaller expeditions saraya directed against places to the West of Madinah.第一個行動是聖戰運動對 ghazawat和小探險薩拉亞針對地方，西方的麥地那。 These had three aims:這有三個目的：

1. 1。 To threaten Quraysh's trade routes to Syria, a serious blow to the mercantile economy of Makkah.威脅的quraysh的貿易路線敘利亞，嚴重打擊了商品經濟的麥加。

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.為了使和平條約和協定與其他部落誰住在該地區，以保證他們的支持或至少他們的中立穆斯林之間的衝突和古萊什族。 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.該計劃是重要的，它的成績是成功的穆斯林，因為原來這些部落曾傾向於贊成古萊什族，因為他們之間的聯盟是歷史的，而古蘭經形容ilaf或“公約（安全和保障）“（古蘭經 106:1），並通過其中的quraysh努力確保其貿易與敘利亞和亞曼。 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.這些部落有一個真正的興趣在作為監護人的quraysh的Ka'bah，這是所有阿拉伯人進行朝聖，以崇拜偶像的包圍它。 The tribes and the Quraysh shared common beliefs and joined together to oppose Islam.部落和古萊什族的共同信念和聯手反對伊斯蘭教。 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.毫無疑問，事實上，穆斯林能夠使這些部落的條約，並確保他們在衝突中保持中立是一個偉大的勝利，他們在這個階段。

3. 3。 To demonstrate the power of the Muslims in Madinah to the Jews and the Mushrikun.為了展示權力的穆斯林在麥地那的猶太人和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.穆斯林的優勢已不再局限於麥地那，在穆斯林現在開始建立控制和對周邊地區的部落和影響他們的利益和關係。

The first expedition ghazwah was Ghazwat al Abwa[5], which is also known as Ghazwat Wuddan.第一遠征 ghazwah是Ghazwat人阿華 [5]，它也被稱為 Ghazwat Wuddan。

These are two adjoining sites, six or seven miles apart.這是兩個相連的場地，六，七英里之外。 Al Abwa is approximately 14 miles from Madinah.鋁阿華大約 14英里，從麥地那。 There was no battle during this ghazwah, but the peace treaty with Banu Damrah (from Kinanah) was concluded.有沒有在這個 ghazwah戰鬥，但和平條約巴努Damrah（從 Kinanah）結束。 This ghazwah took place on 12 Safar in the second year of the Hijrah.這 ghazwah發生在回歷 12日在第二年在遷徙。 According to al Mada'ini's report[6] the army stayed outside Madinah until Rabi'al Awwal before they returned[7].據基地Mada'ini的報告 [6]麥地那的軍隊留在外面，直到他們返回之前Rabi'al Awwal [7]。

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伊本祖拜爾提到先知派sariyah從人阿華，60人組成的領導下Ubaydah阿爾哈里斯[8]。 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Sayf基地巴哈爾後回到麥地那，而另一個 sariyah，30人組成的領導下，哈姆扎本阿卜杜勒Muttalib也到Sayf基地巴哈爾當時，為了攔截的quraysh大篷車。 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].但兩 sariyah沒有參與的古萊什族在戰場上，因為在案件哈姆扎的sariyah，各部族誰曾和平條約，雙方避免任何戰鬥，並在案件Ubaydah的sariyah只有一個交流箭頭之間穆斯林和古萊什族[9]。

Undoubtedly the two sariyah were aimed, in the first instance, at threatening the trade of the Quraysh.無疑，兩個sariyah旨在，在第一時間，在貿易的威脅的quraysh。 This was the first warning to the Quraysh that their trade would be in danger unless they changed their obstinate attitude towards Islam.這是第一次警告，古萊什族，他們的貿易將受到威脅，除非他們改變了對伊斯蘭教的態度頑固。 In Rabi' al-Thani, the Muslims continued their campaign against the trade routes.在拉比'基地薩尼，穆斯林繼續競選活動對貿易路線。 Ghazwat Buwat took place in Ridwa, near Yanbu, with two hundred fighters who went to intercept a Quraysh trade caravan. Ghazwat Buwat發生在Ridwa，鹽步附近，與 200戰鬥機前往攔截誰的quraysh商隊。 Then Ghazwat al-Ashirah (in Yanbu) took place in Jumada al-Ula.然後 Ghazwat基地Ashirah（鹽步）發生在Jumada基地烏拉。 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.沒有戰鬥 Ridwa和al - Ashirah但和平條約締結巴努Mudlaj在al - Ashirah [10]在Jumada基地Akhirah。

Immediately after al-Ashirah, Karaz ibn Jabir al-Fahri came to the outskirts of Madinah and stole camels and cattle.後立即基地Ashirah，Karaz伊本賈比爾基地法赫里來到郊外的麥地那和偷牛和駱駝。 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（規劃）向他盡可能薩夫萬附近的巴德爾，因此這被稱為第一Ghazwah的巴德爾。 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設法逃脫了追捕[11]但這一事件說服穆斯林的必要性確保他們的關係與鄰近部落，所以探險繼續。 The Muslims did not limit themselves to intercepting Quraysh's trade with Syria; they also intercepted their trade route with the Yaman.沒有限制的穆斯林自己的quraysh攔截的貿易與敘利亞，他們也截獲的貿易路線與亞曼。 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.該 sariyah阿卜杜拉伊本哲赫什的，有8個遷士，被送往Nakhlah以南麥加，在結束回歷 7月，純粹是為了了解和評估的最新消息有關的quraysh。 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，他們截獲的quraysh商隊，抓住它，殺它的領導人，花了兩年的男性囚犯，並把它背到麥地那[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.由於此事件發生在神聖的月份，Mushrikun引起了很大的強烈抗議，穆斯林堅持違反了神聖的神聖月。 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.該事件嚴重影響了兩個城市的居民和沙漠游牧民族，因為它打破了傳統，它早已在阿拉伯半島建立之前伊斯蘭教。 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.事實上，'阿卜杜拉伊本哲赫什是意識到這種嚴重性侵犯，並已採取了協商後決定，爭取與他的同伴。 When he returned to Madinah, he wanted to hand over the booty, but the Prophet(P) refused to accept it, saying:當他回到麥地那，他要交出贓物，但先知（規劃）拒絕接受，說：

“I did not order you to fight during the sacred month. “我沒有命令你在戰鬥的神聖月。 Quraysh has spread the propaganda that古萊什族的宣傳，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.”和他的同伴都違反了神聖的月份，灑血，抓住男人的財富，並採取囚犯在這一個月。“

Some verses of the Qur'an were revealed which clarified the soundness of the Muslims' position.有些詩句的古蘭經被揭露其中澄清了健全的穆斯林的立場。 The Prophet thus took the booty and ransomed the two prisoners to Quraysh.因此，先知的戰利品和贖了兩個犯人的quraysh。 The verses were:的詩句是：

They ask thee concerning fighting in the prohibited month.他們問你關於禁止在一個月的戰鬥。 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.你說：其中的戰鬥是一個嚴重的罪行，但更嚴重的是它在神面前以防止進入神的路徑，否定他，以防止進入神聖的清真寺，並推動其成員。 Tumult and oppression are worse than slaughter.騷亂和壓迫是不如屠殺。 (Al Baqarah 2:217) （鋁古蘭經 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，詩明確指出，古萊什族的行動，壓迫的穆斯林和他們趕出麥加人不如穆斯林的戰鬥，在神聖的月[13]雖然第一期的詩句證實了神聖的“神聖的一個月。”那麼，為什麼不堅持做了古萊什族傳統價值觀與穆斯林打交道，以證明其債權作為監護人的傳統和神聖的東西？

Some doubtful individuals may mistakenly think that the Muslims' interception of the Mushrikun's caravans was the action of bandits.有些人可能會誤認為可疑的穆斯林攔截的Mushrikun的大篷車是土匪的行動。 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.針對這些疑問的是，在一個穆斯林國家的戰爭與古萊什族，他們企圖削弱古萊什族，無論是在經濟和人力方面，有必要對這個國家的戰爭。 Another reason was the fact that the Quraysh had seized the Muslims' wealth when they had emigrated from Makkah.另一個原因是一個事實，即穆斯林的quraysh抓住了財富的時候就移民從麥加。 Even in modern times, it is allowed to strike at the human and economic resources of the enemy in time of war.即使在現代，它允許罷工在人力和經濟資源在時間的敵人的戰爭。

References 參考資料

[1] For sabab al-nuzul , see Ahmad ibn Hanbal, al-Musnad 7/122. [1] sabab基地nuzul，看到艾哈邁德本罕百里，基地Musnad122分之7。 See also Ibn al-Qayyim, Zad al-Ma'ad , 2/58.又見伊本蓋伊目， 扎德基地邁阿德 ，2 / 58。

[2] See Qur'an, al-Qasas 28:83. [2]見古蘭經，基地古蘭經 28:83。

[3] Hadith narrated by Muslim in his Sahih , 3/1357 [3]由穆斯林聖訓講述他的詞句 ，一千三百五十七分之三

[4] Muslim, Ibn al-Hajjaj, al-Sahih , 3/1517 [4]穆斯林，伊本哈賈傑，基地的詞句 ，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. [5]有人提到基地布哈里的詞句，在聖訓從宰德本加姆教，這是人的第一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.鋁哈菲茲本哈吉爾協調本報告認為伊本伊斯哈格解釋說宰德本加姆教意味著第一ghazwah他在參加的先知（SaaS）的人是'Ashirah。 Al Bidayah wa al-Nihayah, 3/246.鋁 Bidayah華鋁尼哈耶，3 / 246。

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

[7] Ibn Hajar al-Asqalani, Fath al-Bari , 7/279. [7]伊本哈吉爾基地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歲，從報告的伊本伊斯哈格，沒有isnad。

[8] Ibn Hajar, Fath al-Bari , 7/279 [8]伊本哈吉爾， 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馬利克希沙姆基地Himyari，基地希哈基地Nabawiyyah，1/591-2，從報告的伊本伊斯哈格沒有isnad。 Al Umawi, Maghazi, also without isnad , as mentioned in Fath al-Bari , 76/279鋁Umawi，邁加茲，也沒有isnad，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] 哈利發Tarikh，57，傳輸通過伊本伊斯哈格沒有isnad。

[11] ibid. [11] 同上。

[12] ibid. , 63, from a mursal report of 'Urwah with a hasan isnad . [12] 同上。現年63歲，從穆薩爾報告'Urwah與哈桑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，從穆薩爾ahadith的'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.拜亥給阿布巴克爾艾哈邁德伊本侯賽因伊本阿里，基地肅南基地Kubra，9 / 12，58-9，具有的詞句 isnad回去'Urwah。 There are other similar reports in al-Tabarani, with hasan or other isnad s.還有其他類似的報告在Al -塔巴拉尼，與哈桑或其他isnad秒 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 .當所有的連鎖店的敘述者是考慮到，在聖訓裡的詞句成為ghayrihi。