烈士（shuhadaa）分为三类：一类是只属于后世、不适用今世规则的烈士；一类只属于今世；还有一类兼属今世与后世。至于只属于后世而不属于今世的烈士，圣训中有所提及。有的传述说他们有七种，有的说八种，有的说九种，有的说十一种。依据《穆斯林圣训实录》（Muslim）中所载的可靠说法，他们是五种人：一是染上瘟疫而死的人，即著名的鼠疫，阿拉伯语称为（al-mat'un）；二是患腹泻而死的人，称为（al-mabtun）；三是因溺水而死的人；四是因建筑物倒塌（al-hadm）而死的人；五是在圣战战场之外为了使安拉的话语得到高举而死的人。穆斯林（Muslim）传述，艾卜·胡莱赖familiar（愿安拉喜悦他）说：安拉的使者ﷺ说：

Martyrs (shuhadaa) are of three types; the shaheed of the Akhirah but not by the rules of the world; the shaheed of the world only and the shaheed of the world and Akhirah. As for the shaheed of the Akhirah only and not of this world, they are mentioned in the ahadith. In some narrations they are seven, in some eight, in some nine and in some eleven. The authentic (position) as what came in Muslim is that they are five who are: (al-mat’un) who is the one who dies in the plague i.e. the famous pestilence, the (mabtun) who is the one with diarrhoea, the drowned person who dies because of water, the one who dies of (al-hadm) i.e. the collapsed building, and the one who dies in the way of raising the word of Allah outside the battlefield. Muslim narrated from Abu Hurayra (ra) that the Messenger of Allah (saw) said:

穆斯林转述道,艾布·胡莱赖(愿真主喜悦他)说:真主的使者ﷺ说:

Muslim narrated from Abu Hurairah (ra) who said: The Messenger of Allah (saw) said:

这些"舍希德"的含义是：他们在后世将获得"舍希德"的报酬；而在今世，他们要像其他亡者一样接受沐浴并为其举行殡礼。当"舍希德"一词与报酬相关联，并涉及有关此事的圣训时，将其推及这些人是正确的。然而，如果"舍希德"一词被不加限定、不附带任何含义地使用，则不能理解为指这些人，而只指那些在安拉之道上被杀的人。

The meaning of these shuhadaa is that there is for them in the Akhirah the reward of the shuhadaa; as for this world, they are washed and prayed over. When the word “shaheed” is said in connection with reward and the hadith about that, it is correct to generalize it to these (persons). However, if the word “shaheed” is used in an unrestricted manner without any connotation, then it is not taken to denote these (persons) but rather to denote only those killed in the way of Allah.

至于今世的烈士(shaheed),而非后世的烈士,他适用今世烈士的规定:不为他清洗遗体,也不为他举行殡礼,而是让他穿着衣服下葬。然而,在后世,他并不能获得为使安拉之言至高而战的烈士所得的回报。这类人是为安拉之道以外的目的而战,例如只为求名、只为战利品,或在撤退时作战。这是因为圣训明确规定了为安拉(SWT)之道而战的烈士的回报,而那是向前冲锋、不后退的人。穆斯林辑录于艾布·穆萨·阿什阿里。

As for the shaheed of the world not the Akhirah, he is the one who takes the rules of the shaheed of the world in so far as he is not washed nor prayed over but rather buried in his clothes. However he does not take in the Akhirah the reward of the shaheed who fought to raise the word of Allah the highest. This is the one who fights in other than the way of Allah such as fighting for fame or booty alone or while retreating. This is because the ahadith specified the shaheed’s reward for the shaheed who fights in the way of Allah (swt), and the one fighting advancing not retreating. Muslim narrated from Abu Musa al-Ash’ari

穆斯林传述，来自艾卜·穆萨。

Muslim narrated from Abu Musa

使者ﷺ将殉道者蒙受罪过赦免的条件定为：他应当是奋勇向前而非临阵退缩地作战。穆斯林（圣训学家）引述阿卜杜拉·本·阿比·盖塔德，从盖塔德处，他听闻有人转述说：使者ﷺ……

The Messenger made a condition of the shaheed being forgiven his sins that he fights advancing not retreating. Muslim narrated from Abdullah bin Abi Qatadah from Qatadah that he heard it being narrated from the Messenger of Allah

这一理解是：临阵脱逃的战士，其罪不被赦免，也不能获得殉道者的奖赏。至于为求名而战的人，使者ﷺ说明他将受到惩罚，却仍称他为殉道者。穆斯林圣训集（Muslim）记载，苏莱曼·本·雅萨尔（Sulayman bin Yasar）说：人们从阿布·胡莱赖（Abu Hurairah）身边散去，来自沙姆的纳提勒（Natil）对他说：“老人家啊，请给我们讲一段您从使者ﷺ那里听来的圣训。”他说：“好的，我听见使者ﷺ说：”

The understanding of this is that the retreating fighter’s sins are not forgiven nor does he have the reward of the shaheed. As for the one fighting for fame, the Messenger (saw) clarified that he would be punished and (yet) called him shaheed. Muslim narrated from Sulayman bin Yasar who said: People dispersed about Abu Hurairah (ra) and Natil who was from the people of Sham said to him: O Sheikh related to us a hadith you heard from the Messenger of Allah (saw). He said: Yes, I heard the Messenger of Allah (saw) saying:

直到圣训结束。这表明，为了名声而被杀者，即便在今世享有殉道者的待遇，在后世审判日也不会获得殉道者的回报，反而会受到惩罚。

Till the end of the hadith. This indicates that the one killed for fame, even if he takes the rules of the shaheed in this world, will not gain the reward of the shaheed on the Day of Judgement but would be punished.

至于今世和后世的烈士，是指为使真主的话语高扬而与不信道者作战，并在穆斯林与不信道者之间的战场上（无论战斗发生在敌对之地还是伊斯兰之地）被杀的人。真主（SWT）说：

As for the shaheed of the world and the Akhirah, he is the one who fights the disbelievers to raise the word of Allah and was killed in the battle (field) between Muslims and disbelievers, whether the fighting was in the land of war or the Islamic land. Allah (swt) said:

这位舍希德（烈士）是伊斯兰教法规定其权利的人。他特指为与异教徒作战而被杀者；同样，在战场上受伤后因伤势而死的人，也被视为与在战场上被杀者一样。除此之外的人，都不被视为烈士。因此，在与叛乱者（巴格Ι）作战中被杀的人，不被视为烈士；在战场上受伤后伤愈、之后又因此伤而死的人，也不被视为烈士。具有特定规定的烈士，以及安拉说他是活着的那些人，specifically指为了使安拉的话语得到高举而在与异教徒的战场上被杀者，以及在战场上受伤后因此伤势而死的人。

This shaheed is the one upon whose rights came in the Shari’ah rules. He is specified as the one killed in the war with disbelievers; similarly the one who was wounded in the battlefield then died of the wound he received in the battlefield is also considered like the one killed in the battlefield. As for other than these, they are not considered shaheed. Accordingly the one killed in fighting with rebels (bughat) is not considered shaheed nor the one wounded in the battlefield then recovered from the wound then died because of it. The shaheed who has specific rules, and the one about whom Allah stated that he is alive, is specified to the one killed in the battlefield with the disbelievers to raise the word of Allah and the one injured in the battlefield then died due to this wound.

关于这位殉道者的规定是：不为他洗身，也不用裹尸布包裹，而是让他带着自己的血和衣服下葬。因为殉道者在复活日将带着他血液的香气复活，那香气如同最芬芳的麝香。至于不为殉道者洗身，这是依据布哈里所记载的贾比尔的传述，他说：

The rule of this mentioned shaheed is that he is neither washed nor shrouded in burial shrouds; rather he is buried in his blood and clothes because the shaheed is resurrected on the Day of Judgement with the smell of his blood like the sweetest-smelling musk. As for not washing the shaheed, this is due to what Al-Bukhari narrated from Jabir who said:

而艾哈迈德（传述）记载，先知（saw）谈到乌侯德战役中殉难者时说：

And Ahmad (narrated) that the Prophet (saw) said about those killed in Uhud:

据传先知（saw）谈及乌候德战役中殉难者时说： Note: the rules say to write ﷺ after every mention of the Prophet and to keep "(saw)" as written only when it is an abbreviated honorific. Since the instruction says to replace abbreviated honorifics with ﷺ, the correct output is: 据传先知ﷺ谈及乌候德战役中殉难者时说：

It is narrated that the Prophet (saw) said about those killed in Uhud:

据传，安拉的使者ﷺ的门徒安斯（Anas）

It has been narrated from Anas

正如他没有为乌候德战役中阵亡者清洗遗体一样，他也没有为白德尔战役的烈士清洗遗体；同样，他也没有为壕沟之战和海伯尔之战的烈士清洗遗体。由此可见，烈士不需要清洗。同样，烈士也不像普通亡者那样用寿衣裹尸，而是穿着他身上原有的衣服下葬，这是依据先知ﷺ关于乌候德战役阵亡者所作的训示。

Just as he did not wash those killed in Uhud, he did not wash the shuhadaa of Badr; similarly he did not wash the shuhadaa of Khandaq and Khayber. So it became clear that the shaheed is not washed. Similarly the shaheed is not enshrouded as the dead person is shrouded; rather he is shrouded in the clothes that he has due to the Messenger of Allah (saw)’s statement about those killed in Uhud:

而且,由于伊本·阿拔斯(ra)所传述的那段圣训。

And also due to what ibn Abbas (ra) narrated

关于为殉道者举行的礼拜，既可以为他们礼拜，也可以不为他们礼拜。关于为他们礼拜是允许的，其依据是有传述记载：使者（愿主赐其平安）曾在乌候德战役中为阵亡者在埋葬之后礼拜，并为哈姆扎以及一位在战场上阵亡的人礼拜。在《布哈里圣训集》中，传述自欧格白·本·阿米尔

As for the prayer over the shaheed, it is allowed to pray over them and it is allowed not to pray over them. As for the permissibility of prayer over them, this is due to the narrations which came that the Messenger (saw) prayed over those killed in Uhud after their burial and prayed over Hamza and a man killed in the battlefield. In Al-Bukhari it is narrated from Uqbah bin ‘Amir

又据艾布·达五德，从马立克·安-吉法里传述。

And from Abu Dawud from Malik al-Ghiffari

阿布·达乌德传述，阿布·萨利姆（Abu Salim）转述一位先知ﷺ的圣门弟子的话，那人说：

Abu Dawud narrated from Abu Salim from a man of the Prophet (saw)’s Sahabah who said:

我们曾突然袭击juhainah部落的一个部落。穆斯林中有一人追赶他们中的一人想要击杀他,但他没有击中,反而打中了自己。先知ﷺ说:“你们的兄弟啊,穆斯林的群体。”于是人们急忙赶去,发现他已经死了。先知ﷺ用他的衣服和血迹将他包裹,为他主持了拜,并将他安葬。人们问:“他是殉教者吗?”先知ﷺ说:“是的,我为他作证。”

“We attacked by surprise a tribe from Juhainah. A man of the Muslims sought a man of them to strike him, but he missed and struck himself. The Messenger of Allah (saw) said: Your brother, O community of Muslims so the people hastened and found him dead. The Messenger of Allah (saw) covered him in his clothes and blood, prayed over him and buried him. They said: Is he a shaheed? He said: Yes, and I am a witness for him.”

艾哈迈德从艾奈斯处传述。

And Ahmad narrated from Anas

布哈里传述，贾比尔·本·阿卜杜拉（愿真主喜悦他）说：

Al-Bukhari narrated from Jabir bin Abdullah (ra) who said:

这些圣训是可靠的，并且明确表明烈士不需要为其举行殡礼拜。沙斐仪（愿安拉喜悦他）回应了伊本·阿拔斯（愿安拉喜悦他们）的圣训，以及关于乌侯德战役阵亡者在下葬前是否举行殡礼拜的含义，他说："这些信息所指的似乎是特定的情况，而与先知没有为乌侯德战役阵亡者举行殡礼拜这一广为流传（穆塔瓦提尔）的说法相对立。"所有这些圣训都是可靠的，无论是叙述先知ﷺ为殉教者举行殡礼拜的，还是叙述他没有为他们举行殡礼拜的。由于它们的可靠性，并且它们都是在传述和含义上可以作为证据的圣训，因此不能因其真实性而拒绝其中任何一个。也无法因为其中一方更有分量而取舍另一方，因为认为圣门弟子忘记为那些殉教者举行殡礼拜是不可能的，同样，他们放弃与先知ﷺ为亡人举行殡礼拜的既定事实相反的做法，也是不可能的。那么，怎能以一方压倒另一方呢？也不能说，那些确立为殉教者举行殡礼拜的圣训中的"礼拜"指的是祈祷（都阿），从而认为"他为之礼拜"意为"为之祈祷"。这种说法同样不能成立，因为只要没有其他意义上的关联，伊斯兰教法中的概念就优先于语言学上的概念。而在这里并不存在其他关联，因此，"礼拜"的含义必然是伊斯兰教法规定的殡礼拜。也不能说为亡人举行殡礼拜的圣训废止了不为其举行殡礼拜的圣训，因为其中一项，即乌侯德战役阵亡者在八年后才得到的殡礼拜，其时间晚于所有这些圣训，因为它出现在伊本·希班的记载中。

These ahadith are established and of explicit indication that the shaheed is not prayed over. Ash Shafi’ responded to the hadith of ibn Abbas (ra) and what came of its meaning regarding praying over those killed in Uhud before their burial “that the information came as if it were specific ones in the face of mutawatirah that the Messenger did not pray over those killed in Uhud.” All these ahadith are established whether those narrated that the Messenger (saw) prayed over the shuhadaa or those narrated that he didn’t pray over them. There is no way to reject any of them due to their authenticity, and because they are of those used as proofs in narration and meaning. There is no way to outweigh one over the other as it is remote that the Sahabah forgot to pray over those shuhadaa, just as it is also remote for them to leave an issue which is opposite of what is established about him (saw) of praying over the dead. So how can one be outweighed over the other? Nor should one say that the prayer in the ahadith which established the prayer over the shaheed is the du’a so that his saying “prayed” means made du’a. One cannot say this since the Shari’ah realities precede the linguistic (realities) as long as there is no connotation. Here there is no connotation so it is inevitable that the meaning of prayer is the Shari’ah prayer over the dead. Nor should one say that the ahadith of praying over the dead abrogates the ahadith of not praying over them since one of them, which is the prayer over those killed in Uhud after eight years is prayed to later than all the ahadith since it came in the narration of ibn Hibban

不应当这样说,因为仅仅hadith出现较晚,并不足以表明其已被废止;必须还有其他含义,由此才能理解为废止。此处并无此类含义,因此其中并不存在废止。所以所有的传述都仍然有效,并被理解为:不为殉道者举行殡礼是被允许的。并无传述说先知ﷺ曾为在白德尔、壕沟之役或海巴尔战役中牺牲者举行殡礼。它们也被理解为:若有人为殉道者举行殡礼,这并无不妥,人们也不应被禁止为他们举行殡礼。殉道者之所以被称为shaheed(见证者),是因为经文明确的文本见证了他进入乐园。真主(SWT)说:

One should not say that because the lateness of the hadith alone is not sufficient indication of abrogation; rather there must be another connotation from which abrogation is understood. Here no connotation is present so there is no abrogation in it. So all the narrations remain recognized and are taken to mean that not praying over the shaheed is allowed. It is not narrated that the Messenger (saw) prayed over those killed in Badr, Khandaq or Khayber. They are also taken to mean that if one prays over the shaheed there is nothing (wrong) in that and people are not prevented from praying over them. The shaheed is named shaheed (witness) as Paradise is witnessed for him by the explicit text of the Qur’an. Allah (swt) said:

穆斯林引述贾比尔的话，他说：

Muslim narrated from Jabir who said:

据阿奈斯·本·马立克（愿真主喜悦他）传述：真主的使者（愿真主赐予他福安）率领他的圣门弟子前往，先于多神教徒抵达白德尔。多神教徒来了，真主的使者（愿真主赐予他福安）说：

It is narrated from Anas bin Malik (ra) that the Messenger of Allah (saw) went with his Sahabah until they preceded the polytheists to Badr. The polytheists came and the Messenger of Allah (saw) said:

因此，安拉（SWT）与安拉的使者（ﷺ）已经为烈士作证进入天堂。至于烈士的生命，则由《古兰经》的明文确立。安拉（SWT）说：

So Allah (swt) and the Messenger of Allah (saw) have witnessed the Paradise for the shaheed. As for the life of the shaheed, it is established by the explicit text of the Qur’an. Allah (swt) said:

对于殉道者而言，这种生命是隐秘的，我们既无法理解，也无法感知它在后世居所中的真实状态。尽管我们不理解、也不能感知这种隐秘的生命，但我们仍信其存在，只是不明其实质。我们确信它的存在是必然之事，因为这已由明确的古兰经文所确立。安拉（SWT）说：

This life for the shuhadaa is unseen which we do not understand nor perceive as it is in the eternal abode. Although we do not understand this hidden life nor perceive it, nevertheless we believe in its existence but do not understand its reality. Our conviction in its existence is an inevitable matter as it is established by a definite Qur’anic text. Allah (swt) said:

殉道者的生命属于未见之事，信仰它是义务。至于殉道者的美德，那是一种无与伦比的伟大美德，先知ﷺ在众多圣训中作了阐明。布哈里传述，据白塔德的传述，卡塔达说：我听安斯·本·马立克（愿真主喜悦他）转述先知ﷺ所说：

The life of the shuhadaa is from the unseen (matters) in which iman is obliged. As for the virtue of the shuhadaa, it is a great virtue without an equivalent and he (saw) clarified it in numerous ahadith. Al-Bukhari narrated from Qatadah who said: I heard Anas bin Malik (ra) from the Prophet (saw) who said:

在《布哈里圣训集》中:

And in Al-Bukhari:

据阿卜杜拉·本·阿慕尔·本·阿斯传述，安拉的使者ﷺ说：

And from Abdullah bin ‘Amru bin al-‘Aas that the Messenger of Allah (saw) said:

“殉道者的一切罪过都会被赦免，除了债务。”（穆斯林圣训集辑录）

“All the shaheed’s sins are forgiven except the debt” (narrated by Muslim).

还有布哈里和穆斯林从艾卜·胡莱赖（愿安拉喜悦他）那里传述，先知ﷺ说：

And Al-Bukhari and Muslim narrated from Abu Hurairah (ra) from the Prophet (saw) who said: