6. 成功的喜讯。自从经历生活中的艰难困苦以来，穆斯林便确信，加入伊斯兰的大家庭并不意味着要承受磨难，也不意味着自掘坟墓。他们知道，伊斯兰的召唤只有一个目标，即消灭前伊斯兰时代的传统，摧毁其不义的制度，同时逐步扩大其影响力遍及全球，并牢牢掌控世界政治局势，引领人类走上一条符合安拉喜悦的道路，并且足够完善，使人们不再崇拜安拉的仆人，而是崇拜安拉本身。这类喜讯有时是明确启示的，有时则是隐含启示的，视情况而定。当穆斯林被迫承受种种限制，或其生活处于持续的约束之下时，便会降示一些经文，讲述先知与其民众的相同故事，以及他们所经历的苦难与痛楚。这些经文也包含暗示性的线索，预示麦加不信者最终悲惨的结局，预示他们的最终毁灭；与此同时，它们也向信士们报喜，并允诺地上真正的继承者将获得绝对的成功，伊斯兰的召唤及其倡导者将获得胜利。
6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.
这里我们可以引用一些这一类的经文，它们充满了报喜之言，预示着穆斯林的坚忍与忍耐终将迎来最终的胜利：
• “我的话早已降临于我的众仆——众使者，他们必得佑助。而我的军队，他们必定获胜。所以你（穆罕默德ﷺ，）当暂时离开他们，你注视着他们，他们也将看见（刑罚）！难道他们要求速降我的刑罚吗？当刑罚降临他们的庭院（即降临他们附近）时，那些被警告过的人将遭遇可悲的早晨。”[37:171-177]
l Here we could adduce some of the verses of this category pregnant with glad tidings referring to the final victory that would crown the perseverance and patience of the Muslims: • “And, verily, Our Word has gone forth of old for Our slaves, — the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away [O Muhammad (Peace be upon him) ] from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned.” [37:171-177].
同样的语境中，安拉对祂的先知（愿主福安之）说：“他们的大军必被击溃，他们将转身败逃。”[54:45]
In the same context, Allâh told His Prophet (Peace be upon him): ○ “Their multitude will be put to flight, and they will show their backs.” [54:45].
“他们将是一支被击败的军队，如同往昔的各部联军。”[38:11]。
○ “They will be a defeated host like the confederates of the old times.” [38:11].
有些穆斯林迁往阿比西尼亚（埃塞俄比亚），他们拥有以下内容：○ “至于那些在遭受迫害之后为了安拉的事业而迁徙的人，我必使他们在今世有美好的居所，而后世的报酬必定更大，假如他们知道的话。”[16:41]
The Muslims who migrated to Abyssinia (Ethiopia) had the following: ○ “And as for those who emigrated for the cause of Allâh, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater, if they but knew.” [16:41].
在约瑟的故事背景中，有：
In the context of the story of Joseph, there was:
“必定，在约瑟和他的兄弟们的故事中，对于那些求知的人，有许多迹象（即证据、启示、教训、征兆等）。”{12:7}
○ “Verily, in Joseph and his brethren there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.” [12:7].
即，麦加人将遭遇与约瑟的兄弟们相同的命运，也就是失败与屈服。另一处经文中，安拉谈到了使者们：
i.e., the Makkans will receive the same fate that befell Joseph’s brothers, viz, failure and surrender. In another instance, Allâh speaks about the Messengers:
○ “而不信道者对他们的使者说：‘我们一定要把你们驱逐出我们的国土，除非你们回归我们的宗教！’于是他们的主启示他们：‘我必定毁灭那些不义者（即多神教徒、不信道者和作恶者）。我必定使你们在他们之后居住于那片土地上。这是为那些畏惧站在我面前（即复活日，或畏惧我的惩罚）并且也畏惧我的警告的人而设的。’”{14:13,14}（SWT）
○ “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion!’ So their Lord inspired them: ‘Truly, We shall destroy the Zâlimûn (polytheists, disbelievers and wrong-doers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection or fears My punishment) and also fears My threat.” [14:13,14].
在波斯人与罗马人的战争期间,多神教徒真心希望胜利归于波斯人,因为双方都信奉多神;而穆斯林则祈求罗马人获胜,因为双方都信仰安拉、祂的使者、经典、启示以及后世。
During the war between the Persians and the Romans, the disbelievers had a sincere wish that victory be the former’s lot, because both parties professed polytheism, whereas the Muslims prayed for a Roman victory because both groups believed in Allâh, His Messengers, Books, the Revelation and the Hereafter.
这场战争的结果是罗马被波斯推翻。正如我们已经说过的，他们亲波斯，内心希望新兴的伊斯兰运动——从世俗的角度看，当时它非常弱小、无依无靠——会在他们的迫害之下崩溃。但他们误读了时代的真正迹象。有人告诉他们，他们的两项盘算很快就会落空，而事情确实如此：希拉克略将战事推进到波斯腹地，麦加的古莱什人又在白德尔被击退。
The war resulted in the overthrow of Rome by Persia. They were pro-Persian, as we have said, and in their hearts they hoped that the nascent movement of Islam, which at that time was, from a worldly point of view, very weak and helpless, would collapse under their persecution. But they misread the true signs of the times. They were told that they would soon be disillusioned in both their calculations, and it actually so happened when Heraclius carried his campaign into the heart of Persia and the Makkan Quraish were beaten off at Badr:
“在那一天，信士们将因安拉的襄助而欢欣（指安拉使罗马人战胜波斯人之事）。”[30:4,5]
○ “And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by Allâh to the Romans against the Persians) with the help of Allâh.” [30:4,5].
在'Ukaz集市及其他类似的场合,安拉的使者ﷺ亲自不仅传达与乐园相关的喜讯,还宣告了真信士在伊斯兰圣召中的美好前景。他公开告诉他们,如果他们坚守伊斯兰最重要的支柱,即安拉的独一性,他们必定会兴旺发达,统治整个阿拉伯半岛,并征服波斯。
During the season of ‘Ukaz forum, and other such occasions, the Messenger of Allâh (Peace be upon him) himself would communicate not only glad tidings pertinent to the Garden (Paradise) but also news of promising prospects for the true believers in the Call of Islam. He would openly tell them that they would surely prosper, rule the whole of Arabia and subdue Persia if they professed the most serious pillar of Islam, i.e. the Oneness of Allâh.
哈巴卜·本·艾勒·艾拉特曾经催促先知，请他向安拉祈求，使自己免受多神教徒加给他的磨难。先知的脸色变红了，并说，真正的信士不应急躁；信士应当尽其所能承受生活中的种种困境，除安拉之外不畏惧任何人，直到宗教得以确立，而这必将实现。先知ﷺ在此事上提到了穆斯林必须展现的坚忍，以及为建立伊斯兰之地所必须承受的艰辛，使那片土地上和平与安全得以普遍实现。
Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh to shield him against the adversities he was suffering at the hand of the polytheists. The Prophet’s face reddened and he remarked that the true believer must not precipitate things, it was incumbent upon a believer to undergo all the odds of life as much as he could, fearing nobody except Allâh until the religion was established, which would surely happen. The Prophet (Peace be upon him) in this regard, referred to the perseverance that the Muslims had to show and the hardships they had to undergo in order to establish the land of Islam where peace and security would prevail all over it.
关于伊斯兰和穆斯林更美好前景的喜讯，并不只限于穆罕默德的追随者；事实上，它一再向信士和不信者同时启示。每当双方相遇时，后者便会嘲笑前者，讥讽地说：“这些就是将要战胜霍斯罗和凯撒的世上的统治者。”而信士们怀着对那光明而以真主为导向的未来的期待，总是坚忍不拔，忍受各种迫害和屈辱，把这些都看作很快就会散去的夏日浮云。
Glad tidings of better prospects for Islam and the Muslims were not confined to Muhammad’s followers, in fact they were being disclosed time and again to both believers and disbelievers. Whenever the two parties met, the latter would jeer at the former and mockingly say “Here are the sovereigns of earth who will defeat Chosroes and Caesar.” But the believers, in anticipation of that shining and Godly-orientated future, would always persevere and tolerate all sorts of persecution and humiliation regarding them as summer clouds that would soon clear away.
先知ﷺ自己总是以信仰之光滋养、维系门徒的灵魂，通过将古兰经的智慧铭刻于他们的心中使他们得到净化，并以伊斯兰的精神深深涵养他们的心智，使他们升华到高尚的灵性、纯净的心灵状态，以及完全摆脱物质主义枷锁的自由境界，形成足以抵御世俗欲望的高昂士气，从而引领他们走出黑暗、步入光明。他也经常教导他们要宽容、饶恕，要克制自我，以便在宗教中稳固立足，鄙弃情欲，致力于追求真主的喜悦，向往乐园（天堂），热衷于与信仰相关的各门学问，严格要求自我，抑制转瞬即逝的私欲，牢牢掌控一切激怒人心的事件，最终保持清醒、忍耐与庄重。
The Prophet (Peace be upon him), on his part, would always maintain and sustain his followers’ souls with the light of belief, sanctify them through inculcating the Qur’ânic wisdom in their hearts and cultivate their minds deeply with the spirit of Islam that would elevate them to a state of noble spirituality, pure heartedness and an absolute degree of freedom from the yoke of materialism, a high morale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and overpowering over their selves in order to get well established in their religion, disdain lust, and devote themselves to attaining the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm in sciences relating to their faith, calling themselves to account, subordinating fleeing whims, holding under firm control all rage-provoking incidents and finally observing sobriety, patience and gravity.