《古兰经》继续对麦地那的先驱穆斯林群体进行精神动员，此时这一群体正准备承担引领人类回归真主的关键而重大的任务。经文阐明了其艰苦而漫长的奋斗（即圣战，jihād）的主要要求与后果，以及随之而来的牺牲。经文还指明了评估和判断其结果的恰当准则："你们不要说为真主之道而被杀的人是死者，他们是生者，只是你们不觉察罢了。"（第154节）
The Qur’ān continues with its spiritual mobilization of the pioneering Muslim community of Madinah, as the latter braces itself for the crucial and momentous task of leading mankind back to God. It outlines the major demands and consequences of its hard and long struggle, or jihād, with its attendant sacrifices. It identifies the proper and correct criteria for the evaluation and appraisal of its outcome: “Do not say of those who are killed in God’s cause ‘They are dead.’ They are alive, although you do not perceive that.” (Verse 154)
该章告诉穆斯林，在维护神普世真理的斗争中，必定要有人牺牲生命。那些冒着生命危险出征，并愿为主的事业献出生命的人，是高尚的人，心灵纯洁，灵魂蒙受福佑。令人意外的是，在这场斗争中牺牲的人，不可被视为或称为死者。他们依然活着，正如神自己明确宣示的那样。
The sūrah tells the Muslims that, in the fight to uphold God’s universal truth, lives will have to be sacrificed. Those who risk their lives and go out to fight, and who are prepared to lay down their lives for the cause of God are honourable people, pure of heart and blessed of soul. But the great surprise is that those among them who are killed in the struggle must not be considered or described as dead. They continue to live, as God Himself clearly states.
从各方面来看，那些人或许在外表上显得毫无生气，但生与死不能仅仅凭借表面的身体迹象来判断。生命的主要特征在于活动、成长与持续，而死亡则是功能的彻底丧失，是完全的惰性与毫无生机。然而，为真主之道而被杀者的死，反而给这一事业注入了更大的动力，这一事业正是借着他们的鲜血而不断繁荣。他们对身后之人的影响也随之增长、扩展。因此，在他们死后，他们依然作为一股积极的力量，塑造着所在社群的生活并为其指引方向。正是在这个意义上，这些为真主而舍弃生命的人，在日常生活中保有其积极的存在。另一方面，他们或许还存活于另一层次或另一种存在形式之中，而我们在此无法看见或想象。
To all intents and purposes, those people may very well appear lifeless, but life and death are not judged by superficial physical means alone. Life is chiefly characterized by activity, growth, and persistence, while death is a state of total loss of function, of complete inertia and lifelessness. But the death of those who are killed for the cause of God gives more impetus to the cause, which continues to thrive on their blood. Their influence on those they leave behind also grows and spreads. Thus, after their death they remain an active force in shaping the life of their community and giving it direction. It is in this sense that such people, having sacrificed their lives for the sake of God, retain their active existence in everyday life. They might, on the other hand, be alive in another level or mode of existence which we here cannot see or conceive of.
根据伊斯兰传统，为主道而牺牲的人不像通常那样进行清洗和殓葬，而是穿着他们身上的衣服下葬，因为他们被视为洁净纯净的人，而且实际上他们并没有死亡。
According to Islamic tradition, people who are killed “for the cause of God” are not washed or prepared for burial in the conventional way, but buried in the clothes they happen to be wearing, because they are considered clean and pure, and because in reality they are not dead.
因为他们仍然活着，那些为主道而死的人，不应当让亲属、朋友和所爱之人为之怀念或悲伤。他们的死亡并不意味着真正的失去，因为他们依然存活，享受着主的款待，欢愉于主的同在，并领受无尽的赏赐。
Because they are alive, those who die for the cause of God should not be missed or grieved over by their relatives, friends and loved ones. There is no real sense of loss in their death, since they continue to live, enjoying the hospitality of their Lord, relishing His company and boundless rewards.
有大量的圣训文献赞扬牺牲精神和殉道者的地位。穆斯林（Muslim）所辑录的一段圣训说：“殉道者的灵魂被装在绿色鸟的腹中，它们在乐园中悠然飞翔。它们栖息在安放于神的宝座旁的灯上。神垂顾它们，问道：‘你们有何愿望？’它们回答：‘主啊，当你赐予我们那赐予你所有被造物都未曾得到的一切时，我们还有什么可求的呢？’神一再地问它们，直到它们意识到必须提出一个请求，于是它们说：‘我们希望被送回人世，为你的事业而战，并再次被杀。’它们这样说，是因为它们已看到，为神的事业而成为殉道者的人将得到何等伟大的回报。但神说：‘我已经判定，人们不会重返尘世生活。’”圣门弟子艾奈斯·本·马立克（Anas ibn Mālik）转述，先知ﷺ说：“没有人进入乐园后还希望重返尘世生活，即使他拥有大地上的一切，唯独殉道者除外。他希望重返人世，为神的事业被杀十次，因为他所获得的尊荣与特权。”（马立克、布哈里和穆斯林辑录）
那么，谁是活着的殉道者呢？他们是为神的事业，且仅为神的事业而被杀的人。他们舍命捍卫神普世的真理，而非为了某位君主、民族或军事荣誉。他们奋斗与牺牲的唯一目标，是维护神的世界秩序，并使其成为社会现实。《古兰经》和圣训对此点予以高度强调，以使其含义毫无疑义。
There are copious reports in the ĥadīth literature extolling the spirit of sacrifice and the status of martyrs. Muslim records a ĥadīth which says: “The souls of martyrs are carried in the bellies of green birds which fly at leisure in Paradise. They roost on lamps, placed near God’s Throne. God casts a glance at them and says, ‘What is your wish?’ They would reply, ‘Lord, what more can we wish for, when You have given us what You have not given any of Your creation.’ God would ask them again and again until they realize they have to make a request, and they would say, ‘We wish to be returned to live on earth so that we fight for Your cause and be killed a second time.’ They say this since they have seen how great God’s rewards are to those who attain martyrdom for God’s cause. But God says, ‘I have already decreed that people would not return to worldly life.” The Prophet’s Companion, Anas ibn Mālik, reports that the Prophet said: “No one enters Paradise and wishes to return to worldly life, even if he was given everything on earth, except a martyr. He wishes to return to life and be killed in the cause of God ten times over, for the honour and privilege he receives.” [Related by Mālik, al- Bukhārī and Muslim] But who are the living martyrs? They are those killed in God’s cause, and in God’s cause alone. It is they who lay down their lives in defence of God’s universal truth, rather than in the name of a king, nation or military honour. The sole objective of their struggle and sacrifice is to uphold God’s world order and establish it as a social reality. The Qur’ān and the ĥadīth lay strong emphasis on this point, so as to leave no doubt about its meaning.
众先知的同伴艾布·穆萨报道，有人问先知：勇敢作战、为了维护本族群、或为了追求名声与荣耀而战，是否可以算作“为主的道而战”。先知回答：“只有为使真主的话语至高无上而战的人，才是为主的道而战！”（马立克、布哈里和穆斯林辑录）
先知的另一位同伴艾布·胡莱赖者报道，有一个人曾三次问真主的使者：为真主的道而战、却同时谋求今世利益的人，结局如何？每一次，使者都回答：“他得不到任何报酬！”（艾布·达乌德辑录）
艾布·胡莱赖者又报道，真主的使者说，真主向任何为真主的道而出征的人作出保证：“如果他出征除了为我的道而战之外别无目的，完全出于对我的信仰，并为确认我的使者的真实性而行动，那么我保证，他要么进入乐园，要么安全地回到家中，并享有他所获得的任何报酬或战利品。”先知接着讲述这段圣训，说：“以掌握穆罕默德灵魂的那位发誓，他在战斗中所受的任何创伤，在复活日都会像受伤之日那样呈现，带着血的颜色，却散发着纯净麝香的香气。以掌握穆罕默德灵魂的那位发誓，若不是担心使穆斯林陷入困难，我就会参加每一次为主的道而出征的远征。然而，我没有能力为他们提供坐骑，他们也没有能力跟随我。而且，留在后方对他们来说也是一种煎熬。以掌握穆罕默德灵魂的那位发誓，我多么希望为主的道而战、被杀，然后再次作战、再次被杀。”（马立克、布哈里和穆斯林辑录）
因此，殉道者就是那些出于对真主的信仰和对其使者坚定不移的信念，唯独、纯粹为主的道而出征的人。
The Prophet’s Companion, Abū Mūsā, reports that the Prophet was asked whether fighting out of bravery, or to support one’s own ethnic group, or in pursuit of fame and glory, might be considered as fighting “for the cause of God.” He replied: “Only the one who fights to keep God’s word supreme fights for God’s cause!” [Related by Mālik, al-Bukhārī and Muslim] Another Companion of the Prophet, Abū Hurayrah, reported that a man asked God’s Messenger three times about the fate of someone who fights ‘in the cause of God,’ but is also seeking worldly gain. Every time the Messenger replied: “He would receive no reward!” [Related by Abū Dāwūd] Abū Hurayrah reports that God’s Messenger said that God gives a guarantee to anyone who goes to battle for God’s cause: “If he has set out for no purpose other than to fight for My cause, totally motivated by faith in Me and to confirm the veracity of My messengers, then I guarantee that he will either enter Paradise or return safely home, enjoying whatever reward or booty he might have gained.” The Prophet continues this ĥadīth, saying: “By Him who holds Muĥammad’s soul in His hand, any wound he may have sustained in battle will look on the Day of Resurrection in the same way as on the day it happened, with the colour of blood, but with the smell of pure musk. By Him who holds Muĥammad’s soul in His hand, were it not for fear of making things too hard for Muslims I would have joined every single expedition going out in God’s cause. However, I do not have the means to give them transport, nor do they have such means to follow me. In addition, it is trying for them to stay behind. By Him who holds Muĥammad’s soul in His hand, I would love to have fought and been killed for God’s cause again and again.” [Related by Mālik, al-Bukhārī and Muslim] Martyrs, then, are those who set out to fight solely and purely for God’s cause, out of faith in Him and an unshakeable belief in His messengers.
先知穆罕默德听到一位波斯青年在战场上夸耀自己的出身时表示不满。阿卜杜·拉赫曼·伊本·阿比·欧格白报告说，他的父亲是安索尔的波斯盟友，他曾与先知一同参加乌侯德之战。“当我击中一名非信徒时，我大喊：‘接着吧！我是波斯青年！’先知转向我说：‘你若说“我是安索尔青年”，岂不更好？一个人的侄子和盟友属于他们那一群人。’”[艾卜·达五德辑录]先知不喜欢这位青年选择以别的事物而非以支持安拉的使者为荣，也不喜欢他在伊斯兰教旗帜之外的其他旗帜下战斗。这才是圣战的真正含义，人们为此可以献出生命，获得殉道者的荣誉，并换得永恒的生命。
The Prophet Muĥammad expressed disapproval when he heard a Persian youth extolling his ancestry in the battlefield. `Abd al-Raĥmān ibn Abī `Uqbah reported that his father, a Persian ‘ally’ of the Anşār, relates that he took part with the Prophet in the Battle of Uĥud. “As I struck an unbeliever, I shouted, ‘Take it from me; I, a Persian youth!’ The Prophet turned to me and said, ‘Would it not have been better for you to say, I, the Anşārī youth. The nephew and the ally of any group of people belong to them.’“ [Related by Abū Dāwūd] The Prophet disliked the fact that the young man had chosen to express pride in anything other than being a supporter of God’s Messenger and to fight under any banner other than that of the religion of Islam. That is the true meaning of jihād, for which men can give up their lives, earn martyrdom and ensure permanent life.
本章继续动员信士们为即将到来的艰苦而漫长的斗争做好准备，并加深他们对未来事态的认识：
The sūrah continues to mobilize the believers for the hard, long struggle ahead and increase their understanding of things to come:
我们必定以恐惧、饥饿、财产、生命和果实的减少来考验你们。你应当向那些坚忍的人报喜。这些人遭遇灾难时说："我们确是真主的，我们必定归于真主。"（2:155-156）
We shall certainly try you with a certain measure of fear and hunger, and with diminution of wealth, lives and crops. But give glad tidings to those who remain patient in adversity. Who, when a calamity befalls them, say, ‘To God we belong, and to Him we shall return.’ (Verses 155-156)
考验是教育过程的一部分。信士为坚持真理而奋斗的决心,以及在此过程中忍受可能遭遇的恐惧、艰难、贫困、饥荒和生命损失的意志,都必须经受严格的考验。信士为坚守信仰必须付出代价,而这代价就是他们自己的生命。
Trials are part of the process of education. The believers’ resolve to fight for the truth, and to bear in the process whatever they may have to face of fear, hardship, poverty, famine, and loss of life, must be rigorously tested. There is a price that believers have to pay in order to uphold their faith, and that price is their own lives.
除非一个人的信仰在他心中比自己的生命更加珍贵,否则这种信仰在遭遇第一次严峻考验时便没有存活的希望。对信仰的这份热爱与奉献,必须在每一个场合都为他人所看到,他们才能体会它在信徒心中的地位与价值。这样的牺牲与坚守,显示了信徒对其信仰的热爱,并激励他人尊重它、审视其优点,并对它产生兴趣。这样,便能为许多人打开通往伊斯兰的心扉与思路。
Unless one’s faith becomes dearer to one than one’s own life, that faith has no chance of survival at the very first serious test. This love and dedication to one’s faith must be apparent to others on every occasion for them to appreciate its place and value in the believer’s heart. Such sacrifice and perseverance demonstrate the believer’s love for his faith, and inspire others to respect it, examine its merits and develop an interest in it. That can open the hearts and minds of many people to Islam.
考验与磨难能激发人身上最好的一面，重新唤起人的活力，坚定人的决心，并释放出人自己都不知道的潜在力量。此外，这样的经历还能净化人的感知，使人的心智与情感洞察力和判断力更加敏锐。
Tests and trials bring out the best in people, renew their energies, reinforce their resolve, and unleash within them latent powers that they themselves knew nothing of. Moreover, such experiences refine one’s perception and sharpen one’s mental and emotional vision and judgement.
在这一切背后的根本事实是：当承受压力、面对奋斗的严峻要求时，信士不会转向他者寻求帮助与慰藉，也不会寻求除真主之外任何力量的支持。这样做是出于对真主的主权以及祂对今世万物的完全掌控的充分承认。
Underlying all this is the fact that, when subjected to pressure and the severe demands of the struggle, a believer will turn to no one else but God for help and solace, and will seek the support of no other power than God’s. This will be done in full acknowledgement of God’s sovereignty and total control over everything in this world.
"你要向坚忍的人报喜。他们遭遇灾难时说：'我们确是属于真主的，我们确是要归回祂的。'"（2:155-156）真主是至高无上的主宰，是最终的裁决者。在每一件事上，我们都向祂寻求指引。
“Give glad tidings to those who remain patient in adversity’. Who, when a calamity befalls them, say, ‘To God we belong, and to Him we shall return.’” (Verses 155-156) God is the ultimate sovereign and final arbiter. To Him we turn for guidance on every matter.
这就是真正顺服的实质：它源于对祂掌控我们命运与前定的全然认识。
This is the essence of true submission, which comes from full recognition of His control of our destiny and our fate.
这样的人才是真正的信士,他们坚忍不拔,甘于忍耐。上主的使者向他们报以喜讯:他们已从至慷慨的真主那里获得了回报。真主亲自保证了他们所得的恩赐。祂说:“这些人将从他们的主那里获得福泽与慈悯,他们必是遵循正道的人。”(第157节)他们将得到的,确实是一份尊贵而崇高的报酬。
Such are the true believers who show patience and endure with fortitude. God’s Messenger gives them the happy news of having earned their reward from God, the most bounteous. The blessings they receive are guaranteed by God. Himself: “On such people, blessings and mercy are bestowed by their Lord; such people will be rightly guided.” (Verse 157) It is indeed a noble and honourable reward that they will receive.
诚然，他们与先知本人所获得的回报同属一类。更重要的是，真主已作证明，他们确是得到正道指引的人。这同样是一种崇高的地位。
Indeed, they share in the same type of reward the Prophet himself receives. What is more is that they have a testimony by God making it clear that they are rightly guided. This, again, is an honourable status.
在动员穆斯林投身伟大的奋斗，即圣战（jihād）的过程中，全能的真主明确表明，信士为真主的事业而作出这类牺牲——包括舍弃生命、财产，忍受饥饿、忧虑，以及人力和资源的损耗——所能得到的唯一回报，就是真主的慈悯与恩惠。
In the process of mobilizing the Muslims for their great struggle, or jihād, God Almighty makes it clear that the believers’ only reward for making the sort of sacrifice involved in struggle in God’s cause, which includes loss of life, property, hunger, worry, as well as depletion of numbers and resources, will be God’s mercy and blessings.
没有任何物质上的胜利、权力或财富被许诺于此，所许诺的只有真主的慈悯与福佑。这里没有许诺他们将取得胜利，也没有许诺他们将在自己的社群中掌权。那个开拓先驱的穆斯林群体，正在为一项比其成员的生命本身更为宝贵的使命做准备。该群体的成员必须摆脱一切个人野心与自私欲望，该群体的宗旨与目标也必须超越一切世俗考量，包括依靠自身努力使伊斯兰获得胜利。
No material victory, power or wealth whatsoever is promised here — only God’s mercy and blessings. There is no promise of victory or having power in their own community. That pioneering Muslim community was being prepared for a role that is more valuable than the very life of its members. Members of that community had to be free of all personal ambitions and selfish desires, and the community’s aims and objectives had to be free of all worldly considerations, including victory for Islam through its own efforts.
《古兰经》教导穆斯林，他们的顺从、奋斗与努力，不求任何回报，只求真主的喜悦、恩惠与指引。这正是他们努力的最终目标，也是他们辛劳所结出的甘美果实。当胜利到来时，那并不是属于他们个人的胜利，而是属于他们所代表并努力在社会中建立的宗教与生活方式的胜利。
The Qur’ān teaches the Muslims to seek nothing in return for their obedience, struggle and hard work but God’s pleasure, blessings and guidance. That is to be the ultimate goal of their endeavour, and these will be the sweet fruits of their labour. As and when the victory comes, it will not be a victory for them but for the religion and the way of life they represent and are striving to establish in society.
真主的慈悯与恩赐，是信士坚忍和奉献的丰厚回报。事实上，它们比信士所追求的任何物质或世俗收获都更为美好。
God’s mercy and blessings are ample reward for the believers’ perseverance and for the sacrifices they make. In fact, they are a better reward than any material or worldly gain they aspire to achieve.
前文所述，让我们初步领略了真主在教育穆斯林社群、培养其队伍以坚守祂的命令并将其传递给全人类方面，那种令人惊叹而又卓有成效的方法。
The foregoing passage has given us a glimpse of God’s amazing but effective approach in educating the Muslim community and preparing its ranks for upholding His order and carrying it on to the rest of mankind.