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40 Ahaadeeth

on the

Virtues of Shahaadah

and Seeking Goodness from Allaah and an Increase

By the Mujaahid Shaykh: Abu Yahyaa al-Libbi رحمة هللا عليه

Preface by: Shaykh `Atiyyatullaah al-Libbi رحمة هللا عليه

Translated by: Mufti Muhammad Huzaifah ibn Adam aal-Ebrahim

Cover Designed by: Mufti Hamza ibn Adam aal-Ebrahim

A Nidaa-ul-Haqq Publication

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Imaam ibn al-Qayyim عليه هللا رحمة said:

"So when the value of the commodity is known, and the buyer is known, and the price spent on it is known, then

its lofty status is understood:

You are the commodity. Allaah Himself is the Buyer.

Jannah is the price being spent, and looking at His Face, and hearing His Speech, in the Land of Safety and

Peace..."

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َمِن الرَِّحْيمِ ِبْسِم اهلِل الرَّحْ

Preface by Shaykh `Atiyyatullaah al-Libbi رحمة اهلل عليو

All praise belongs to Allaah (Alone); Salaah and Salaam be upon the Rasool of Allaah, and upon all of his family and companions, and all of those who follow his guidance... Thereafter: I have read the Kitaab entitled, "Al-Arba`oon fee Fadhl ash-Shahaadah wa Talab al-Husnaa wa Ziyaadah", which was compiled by my honourable brother, Shaykh Abu Yahyaa Hasan Qaa'id (may Allaah protect him and keep him firm). In it, he has followed the path of many from the people of `Ilm of the past, which is to compile 40 Ahaadeeth on a particular subject of `Ilm, and a particular objective from the objectives of Deen. I found it to be a very unique Kitaab in its subject matter, very fine, easy to read, producing wholesome fruit near at hand. And I saw in it many benefits and gems and important points, and subtleties, such as is rare for a person to find altogether in a treatise as concise as this one and with such easiness, as well as the fact that it possesses Tahqeeqaat (verifications) and deep `Ilmi intimations. Thus, we ask Allaah that He rewards Abu Yahyaa with the best of rewards, and that He grants him Barakah in the efforts he has made as well as in his life, and that He increases him of His Favours. I stress that this Kitaab should be printed and widely spread, and I ask Allaah Ta`aalaa to place Qabool (acceptance) in it and to make it a benefit to the Muslimeen, and to bring to life through it the hearts of the men of this Ummah as well as its women, its young boys and its young girls. For, Wallaahi, Shahaadah is the best life a person can ever hope for, and, to speak about it, to write about it, to encourage others towards it, to strive towards it and to point others towards its virtues and its path, is most certainly a way towards true life, true happiness, true respect and true honour, both in this Dunyaa as well as in the Aakhirah. So, we ask Allaah from His Fadhl (Bounty), and all praise belongs only to Allaah, the Rabb of all the worlds, and Salaah, Salaam and Barakah be

upon His bondsman and Rasool, our Nabi Muhammad وسلم عليو اهلل صلى , and upon his family, his companions, and all of those who follow them in goodness. Written by: Abu `Abdir Rahmaan Jamaal ibn Ibraaheem ibn Imhimmid ibn Ibraaheem ibn Ishteeway al-Libbi al-Misraati (well-known as "`Atiyyatullaah"). The beginning of Rabee`-ul-Awwal, 1432.

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ِبْسِم اهلِل الرَّْحَمِن الرَِّحْيمِ

The Preface (by Shaykh Abu Yahyaa al-Libbi رحمة اهلل عليو)

All praise is due to Allaah who gives and is excessive in giving; the One Who has selected from the Mu'mineen (those who are) Shuhadaa. He honoured them and chose them with the best of choosing, and He said:

{"And do not think of those who are killed fee Sabeelillaah as being dead; rather, they are alive."}

Salaah and Salaah be upon the Leader of the Ambiyaa, the Imaam of the

Hunafaa (Monotheists), Muhammad ibn `Abdillaah وسلم عليو اهلل صلى , and upon his family and chosen companions. Thereafter: This is a (collection) of 40 Ahaadeeth in explaining the lofty status of Shahaadah and the virtues Allaah Ta`aalaa has bestowed upon its people, as well as the conditions necessary in order to attain it and an explanation of some hindrances. I have chosen it so that it may act as a lamp, lighting up the path of every person who desires to enter Jannah through its door. I have written it as an incitement to attain this great honour and as an encouragement to all those wishing to reach that everlasting delight. For indeed, (Shahaadah) is a door of salvation, yet people are heedless of it. It is a path of safety and security, yet most people do not walk on this path. The one who desires something will seek it.

"You desire salvation but you do not walk in its path? Indeed, a ship does not sail on dry land."

From the people are those who cling fast to the Dunyaa, so it is right to say regarding them:

{"By your life, they were wandering blindly in their intoxication."} [Soorah al-Hijr: 72] He desires eternity by clinging fast to something that is not eternal, so far-fetched is that which he seeks. He desires to live a thousand years, and even if he were to live that long, there would be nothing after that except death, and how many a pain and hardship there is in dying upon a bed, and yet Shahaadah is like the bite of an ant or the prick of a thorn, with no hardships, so O negligent ones!

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{"Would you exchange that which is better with that which is lower?"}

[Soorah al-Baqarah: 61] You know that the Arwaah of the Shuhadaa are in the stomachs of green birds, travelling freely in Jannah, and they rest in lamps beneath the `Arsh of ar-Rahmaan (The All-Merciful). If you have doubt, then doubt is an incurable sickness, but if you have yaqeen, then why do you turn left and right?

The tamannaa (wish) of Khayr-ul-Bariyyah (The Best of Creation) وسلم عليو اهلل صلى was to attain Shahaadah over and over again, thus showing how noble it is. Will you not then emulate him, and seek it in the paths wherein it is to be found! Therefore, roll up your sleeves, brother, and seek it before the time for acquiring it runs out. Cut yourself off from long hopes, and say, "O Nafs, the time is now." That which has passed from your lifespan has passed. The days which have passed by have passed by. Therefore, work hard, for high ranks are not acquired simply through hopes, and enjoyment is not acquired through enjoyment. And say:

"For (the attainment of) that which is highest, our lives are insignificant. For the one who proposes to a beautiful woman, no mahr is too expensive."

Indeed, these are radiant words from the lamp of Nubuwwah, which travel to the heart and create therein a yearning for the abodes that are better (of the Aakhirah); for its Hoor-ul-`Een, its palaces, its musk and its saffron. It urges him to break away from the shackles of the Dunyaa and to free himself from its ties and its hindrances, so that he may depart to the Doors of Jannah, his very manner and condition saying: "Alas, for the fragrance of Jannah. Indeed, I smell its fragrance from the direction of Uhud!" Thus, no deception shall turn him away from it. How can it, when there is nothing between him and Jannah except being killed by these (Kuffaar) and then he shall be from its people. For this reason, he yearns for its path, his heart burning (out of eagerness for it), brave, until when he is killed he says, "I am successful, by the Rabb of the Ka`bah!" This has been chosen for every reader, especially those who traverse the path of Jihaad, the people of gharbah (strangeness), the ones who detach themselves from their tribes, that it may strengthen their resolve and determination whenever it weakens, that it may urge on their caravan whenever it slows down, and that it may give them hope of a near meeting (with Allaah Ta`aalaa) and of the approach of bliss and the cessation of hard work, and indeed, help comes

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after an hour of sabr. Thus, through it the hardships become easy and the fatigue is dispelled, for it is only a few moments of the life of the Dunyaa until people head towards the gardens of Jannah wherein there is no noise and no fatigue: {"Jannaat-e-`Adn which they will enter and (also) those who were righteous from among their fathers, and their wives, and their offspring. And the Malaa'ikah will enter unto them from every gate, saying: "Salaamun `Alaykum (peace be upon you) for you persevered in patience!

Excellent indeed is the final abode."} [Soorah ar-Ra`d: 23-24] I have titled the chapters for the Ahaadeeth which I chose according to what I found to be suitable and which is based on some meaning mentioned clearly in the Hadeeth or hinted towards. I have tried to organise it in such a manner that it flows in conformity with the path that the Mujaahid will travel and what it will entail until the time Allaah Ta`aalaa had decreed for him Shahaadah, and thereafter what Allaah Ta`aalaa will honour him with in `Aalam-e-Barzakh, as well as after that in the midst of Jannaat and Rivers, in a seat of truth (i.e. Jannah), near the All-Powerful King. I have followed the Ahaadeeth up with some beneficial points and lessons which I either derived myself or which I took from the sayings of the A'immah. I then followed that up with some miscellaneous points in which I mention how the A'immah had categorised those Ahaadeeth, pointing out thereby their Fiqh and in consideration of their virtue. Sometimes I list some other issues without digressing or lengthening, hoping thereby that it may be a companion for the Mujaahideen in their centres, their training camps, their guesthouses, their travels and prior to their operations, and I have named it: Al-Arba`oon fee Fadhl ash-Shahaadah, wa Talab al-Husnaa wa Ziyaadah (40 Ahaadeeth on the Virtues of Shahaadah, and Seeking Goodness from Allaah and an Increase).

I hope from every person who reads it that he will not forget me in his pious Du`aas, that (the Malaa'ikah) may say to him: "And the same for you." And all praise is due to Allaah Alone, in the beginning and in the end.

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Chapter: The Importance of Ikhlaas1 in Intention and All Actions

The First Hadeeth:

عَ نْ أَ مِ يْ رِ الْ مُ ؤْ مِ نِ يْ نَ عُ مَ رَ بْ نِ الْ خَ طَّ ابِ قَ الَ : سَ مِ عْ تُ رَ سُ وْ لَ اهللِ صَ لَّ ى اهللُ عَ لَ يْ وِ وَ سَ لَّ مَ ي َ قُ وْ لُ : إِ نَّ مَ ا اْلَ عْ مَ الُ بِ الن يَّ اتِ وَ إِ نَّ مَ ا لِ كُ ل امْ رِ ئٍ مَّ ا ن َ وَ ى فَ مَ نْ كَ انَ تْ ىِ جْ رَ تُ وُ إِ لَ ى اهللِ وَ رَ سُ وْ لِ وِ فَ هِ جْ رَ تُ وُ إِ لَ ى اهللِ وَ رَ سُ وْ لِ وِ وَ مَ نْ كَ انَ تْ

ىِ جْ رَ تُ وُ لِ دُ ن ْ يَ ا يُ صِ يْ ب ُ هَ ا أَ وِ امْ رَ أَ ةٍ ي َّ نْ كِ حُ هَ ا فَ هِ جْ رَ تُ وُ إِ لَ ى مَ ا ىَ اجَ رَ إِ لَ يْ وِ

رَ وَ اهُ الْ بُ خَ ارِ ي وَ مُ سْ لِ مٌ

Ameer-ul-Mu'mineen, Hadhrat `Umar ibn al-Khattaab عنو اهلل رضي narrates, "I heard Rasoolullaah وسلم عليو اهلل صلى saying, "Deeds are only according to their intentions, and for every man will be that which he intended. Whosoever performed Hijrah2 for Allaah and His Rasool, then his Hijrah was for Allaah and His Rasool, and whosoever performed Hijrah for the sake of the Dunyaa - to attain it - or for a woman - to marry her - then his Hijrah was for that which he made Hijrah for." [Narrated in Saheeh al-Bukhaari and Saheeh Muslim.] Some benefits from this Hadeeth:

1. The actions of the hearts - from which is ikhlaas - is the root, and the external actions are subject to it.

2. It is necessary that the concern of a Muslim towards the rectification of his internal be much greater than his concern towards simply correcting his external. `Allaamah ibn al-Haaj al-Maaliki had gathered both of these meanings under his statement, "The root from which all `Ibaadaat (acts of worship) grow, with its various kinds, is ikhlaas, and that cannot be except with the heart. For this reason, the external limbs follow the internal; thus, if the internal is upright, the external will be forced to be upright, and if there is corruption in the internal, then even more so will there be corruption in the external. Therefore, it is necessary that the concern of every Mu'min should be the purification of his internal and getting it to be upright, for indeed the root of all uprighteousness is the heart; everything else branches out from it, but it is the core." [Al-Madkhal, 1/7]

1 Ikhlaas means “sincerity”, and refers to doing any action only for the Pleasure of Allaah Ta`aalaa and

never ever for the sake of any person. If a person does deeds with the intention of showing off, or name

and fame, or popularity, etc. then his deeds are valueless.

2 Hijrah means to migrate from one place to another. In terms of Sharee`ah, it refers to migrating from

Daar-ul-Kufr (a land ruled by Kaafir law) to Daar-ul-Islaam (a land ruled by the Sharee`ah).

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3. The amount of reward one is granted for a particular deed is dependent on the intention of the doer; the stronger the intention, the greater the reward, the weaker the intention, the less will be the reward. A quality intention will produce quality reward.

4. In Sharee`ah, the kind of action a person will benefit from is one that joins between an internal that is correct, having a sincere intention, and an external that is upright and doing the correct deed and in the correct manner.

5. A person can get different rewards for a single action if he had multiple intentions for doing it. For example, the one fighting fee Sabeelillaahi Ta`aalaa, it is possible for him to join together between many intentions at the time of Jihaad, such as: submitting to the Command of Allaah, raising high the Kalimah of Allaah, helping the weak and oppressed Muslims, freeing the prisoners, protecting the lands of the Muslimeen, enraging the Kaafireen, and other than that from the objectives which are connected to this `Ibaadah (of Jihaad). Having a niyyah (intention) for each of the aforementioned increases the thawaab (reward).

6. The importance of having a sincere intention in all deeds. In summary, the importance and value of this Hadeeth is well-known, and it is difficult to find a chapter from the chapters of `Ilm which does not contain it, and the `Ulamaa have gone to great lengths in elaborating upon it. And Allaah Ta`aalaa knows best. Chapter: The Necessity that the Fighting of the Mu'min Should be for Raising the

Kalimah of Allaah

The Second Hadeeth:

يُ َقاِتلُ الرَُّجلُ : فَ َقالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى النَِّبي ىِإلَ َرُجلٌ َجاءَ : قَالَ َعْنوُ اهللُ َرِضيَ ُمْوَسى َأِبيْ َعنْ لَِتُكْونَ قَاَتلَ َمنْ : الَ قَ اهلِل؟ َسِبْيلِ ِفيْ َفَمنْ , َمَكانُوُ لِيُ َرى يُ َقاِتلُ والرَُّجلُ , لِلذ ْكرِ يُ َقاِتلُ َوالرَُّجلُ , لِْلَمْغَنمِ

اهللِ َسِبْيلِ ِفيْ فَ ُهوَ اْلُعْلَيا ِىيَ اهللِ َكِلَمةُ

َعَلْيوِ ُمت ََّفقٌ

Hadhrat Abu Moosaa رضي اهلل عنو narrates: “A man came to Nabi صلى اهلل عليو وسلم and said: „A man fights for the sake of the spoils of war, and a man fights for the sake of being remembered, and a man fights so that his status may be seen; who of these is (fighting) fee Sabeelillaah (in the Path of Allaah)?‟ He said: „Whoever fights so that the Kalimah of Allaah is Most High, he is fighting fee Sabeelillaah.” [Muttafaqun `Alayh.]

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Some benefits derived from this Hadeeth:

1. The questioning of the People of `Ilm regarding those matters which are difficult from the Masaa'il of Deen.

2. The striving of the Sahaabah to ascertain and recognise the Haqq, and seeking clarity in all matters, and seeking to go forth into these matters upon knowledge and insight.

3. The danger of inclining towards the nafs, and a warning from responding to its calls, for very often does seeking mention and praise from people lead the person to destruction, so his share (of reward) from the deed is nothing more than: "It was said!" 3

4. That the Path of Haqq is only one, but the paths of Baatil are many and varied.

5. The incumbency that the Mujaahid frees himself from having any goal in fighting other than raising the Haqq and supporting it.

6. That the harmony of the outer veneer and form of the deed does not mean that the internal intentions are in conformity (with the external). This meaning is also pointed out in the previous Hadeeth, because the form of Hijrah and Jihaad is one, externally, whereas they differ in terms of intention, as `Allaamah ibn al-Haaj al-Maaliki said: "In terms of action, Hijrah is one, but one person's Hijrah is for the sake of Allaah and another's Hijrah is for the sake of other than Allaah, depending on the internal, which is the intention. Imaam Abu `Abdillaah Maalik ibn Anas

عليو اهلل رحمة said: "Do you not see that the person who makes sajdah to Allaah and the one who makes Sajdah to an idol look the same, but this one is performing `Ibaadah and the other is performing an act of Kufr, due to the (difference in) intention." [Al-Madkhal, 1/7]

7. A severe warning from seeking the Dunyaa through the deeds of the Aakhirah.

8. The nobility of Jihaad, and its nobility lies in its being done for the sake of raising the Kalimah of Allaah.

9. That qitaal (fighting) is a path towards raising the Kalimah of Allaah, and gaining tamkeen (establishment in the land) for the establishment of the Sharee`ah, for in this way does it become Most High.

10. That the inclination of the nafs towards acquiring (through Jihaad) metaphorical earnings such as fame and seeking praise is not less (in severity) than the person fighting for the sake of worldly earnings (such as money or spoils of war), and each is destructive.

11. The importance of the Mujaahid renewing his intention so that it is only

for the sake of raising the Kalimah of Allaah. Imaam at-Tahaawi اهلل رحمة

3 This is a reference to the Hadeeth which mentions that a person who fought in Jihaad for name and fame

and thus acquires it, there will be no reward for him in the Aakhirah, and instead he will be told that you

had fought for people to refer to you as a brave man, and “It was said.”

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said: "A fighter does not attain Shahaadah through his fighting unless عليوhis intention in doing so was to raise the Kalimah of Allaah Ta`aalaa."

12. Jihaad is an `Ibaadah, so it is in need of sincerity and a pure intention. 13. That the meaning of "fee Sabeelillaah" is restricted to the one who intends

by his fighting to raise the Kalimah of Allaah. 14. The validity of taking into consideration what is understood from an

opposite, in establishing Shar`i laws, for, what the man had asked

explicitly in his question was negated by Nabi وسلم عليو اهلل صلى - not explicitly, but through what is "understood", i.e. implied. For,

Rasoolullaah وسلم عليو اهلل صلى did not say to him: "Whoever fights for the sake of spoils of war is not fighting fee Sabeelillaah. Whoever fights for the sake of being remembered is not fighting fee Sabeelillaah. Whoever fights for the sake of his status being seen is not fighting fee Sabeelillaah." Despite the fact that this is what was intended by the answer (i.e. all of this is understood from the answer without needing to be mentioned explicitly.)

Miscellaneous

1. Some categorisation of the A'immah: Imaam al-Bukhaari عليو اهلل رحمة designated a chapter (in his Saheeh) under the heading: "Chapter: The One Who Fights so that the Kalimah of Allaah is Most High". And another: "Chapter: The One Who Fights for Spoils of War - Does it Reduce His Reward". In (Saheeh) Muslim, it appears under: "Chapter: The One Who Fights so that the Kalimah of Allaah is Most High, He is (Fighting) fee Sabeelillaah". Imaam al-Bayhaqi designated a chapter titled: "Chapter: Clarifying the Intention Upon Which (Jihaad) is Fought, So That it is fee Sabeelillaah `Azza wa Jall". At-Tirmidhee has a chapter titled: "Chapter: What Has Been Narrated Concerning the One Who Fights for the sake of Ostentation and for the Dunyaa". An-Nasaa'i has a chapter titled: "The One Who Fights so that the Kalimah of Allaah is Most High". Ibn Maajah has a chapter titled: "Chapter: The Intention in Fighting". Ibn Hibbaan has a chapter titled: "The Mention of the Description of the Fighting fee Sabeelillaah which is Rewarded".

2. Imaam Taqiyy-ud-Deen as-Subki said: "The one who fights for the sake of bravery, or ostentation, or zealousness (for a particular group), then his fighting is not for the sake of Allaah and thus he is not fee Sabeelillaah. This is cut off from him. What is apparent is that he will not be termed a Shaheed, for the two meanings that were mentioned regarding the explaining of the word "Shaheed" are not found within him. The nass (explicit text of Qur'aan and Sunnah) have not named such a person (a Shaheed). However, we deem him to be a Shaheed (in this world) because we have no knowledge with regards to the corruption of his intention."

[Fataawaa as-Subki, 2:344] And Imaam ibn Daqeeq al-`Eed عليو اهلل رحمة said:

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"This Hadeeth proves that it is waajib (obligatory) to have ikhlaas (sincerity) in Jihad, and it clearly states that fighting simply for the sake of bravery or for the sake of zealousness or ostentation is outside of that (i.e. fee Sabeelillaah)."

3. Imaam ibn `Abdil Barr عليو اهلل رحمة said: "Everyone who fights so that the Kalimah of Allaah is Most High and the word of the Kaafirs is most low, he will be in Jannah, In Shaa Allaah." [At-Tamheed, 18:345]

Chapter: Avoiding Blind Flags and the Danger of Fighting out of Anger for the

sake of `Asabah, in Other Than the Haqq

The Third Hadeeth:

يَّةٍ رَايَةٍ َتْحتَ قَاَتلَ َمنْ : قَالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى النَِّبيَّ ِإنَّ َعْنوُ اهللُ َرِضيَ ُىَريْ َرةَ َأِبيْ َعنْ يَ ْغَضبُ , ِعم َلةٌ فَ ُقِتلَ َعَصَبةً يَ ْنُصرُ َأوْ , َعَصَبةٍ ِإَلى َيْدُعوْ َأوْ , َبةٍ ِلَعصَ َجاِىِليَّةٌ َفِقت ْ

ُرُىمْ , َوالنََّساِئي , َوَأْحَمدُ , ُمْسِلمٌ َرَواهُ َوَغي ْ

Hadhrat Abu Hurayrah عنو اهلل رضي narrates that Nabi وسلم عليو اهلل صلى said, "Whoever fights under a blind flag (raayah `immiyyah), becoming angry for the sake of `asabah, or calling towards `asabah, or assisting for the sake of `asabah, and he is killed, then it is a killing of Jaahiliyyah (ignorance)." [Narrated by Imaam Muslim, Imaam Ahmad, Imaam an-Nasaa'i and other than them.] Explaining the meanings of some of the words: Ar-Raayah: a flag. The intended meaning is not the literal flag which is raised above the heads of the army, but rather, it refers to that for which the flag is made and set up, and that for which the people gather and assist one another to fight. For this reason, the raayah has been described with the term "blind"; a flag

is not described as such. Imaam as-Sindi عليو اهلل رحمة said: "The saying of (Rasoolullaah وسلم عليو اهلل صلى ) 'under blind flags', is a metaphor to refer to a group that gathers for a matter which is not known whether it is Haqq or Baatil.

`Immiyyah: (it is on the scale of the word) Fi` `eelah. Imaam an-Nawawi اهلل رحمة said: "It is pronounced with either a dhammah on the `Ayn or a kasrah; both عليوpronunciations are well-known. The meem has a kasrah and a tashdeed. The yaa also has a tashdeed. They said: it refers to a matter which is blind, i.e. its face is not clear. This was said by Ahmad ibn Hanbal and the majority. Is-haaq ibn Raahawayh said: this is like how the people assist one another in fighting for the sake of `asabiyyah (partisanship; tribalism; nationalism; etc.)

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Al-`Asabah: az-Zamakhshari said that `asabah means the children of one's uncle, and all of those relatives who do not receive an appointed portion from the inheritance, but rather they take what is remaining after the people of appointed portions have taken theirs. Such are known as `asabah." The intended meaning, here, are the relatives of the man and his people for whom he gets angry on their behalf and they get angry on his behalf, and he seeks protection with them and he protects them regardless of whether it be in Haqq or Baatil. It appears in some narrations of the Hadeeth: "He assists out of `asabiyyah

(partisanship; tribalism; nationalism; etc.) Imaam Abu-l Faraj ibn al-Jawzi اهلل رحمة said: “`Asabiyyah means helping a people upon their desires even if it is عليوconflict with the Sharee`ah." Some benefits derived from the Hadeeth:

1. The obligation that a person fights upon insight and `Ilm, not upon blindness and desires.

2. The difference between the fighting which is stipulated by the Sharee`ah, which takes places for nothing other than the assistance of the Haqq, and between what is other than it, such as assisting for the sake of desires.

3. What is meant by raayah (a flag) is that for which it was set up, and this is not simply a reference to organisations and forms and inscriptions.

4. The prohibition of advancing into a fight by which the intention is not the assistance of the Haqq.

5. That allegiance is based on the brotherhood of Imaan, not on `asabiyyaat (partisanship; tribalism; nationalism; etc.)

6. That it is possible for a Mu'min to mix some of his deeds with Jaahiliyyah (ignorance), and pass away upon that, but it will not take him out of Imaan.

7. That, though the fighting taking place may be stipulated by the Sharee`ah, it does mean that every person who gets killed is a Shaheed, because some could do it simply out of anger he has for the sake of his people, or for `asabiyyah for them, and not for the sake of assisting the Haqq.

8. A warning from having absolute ta`assub (fanaticism) for other than the Haqq, whether it be for a clan, or a nation, or a leader, or an `Aalim, or a group, or a name, or a sect, or a view, or a homeland, or other than it.

Shaykh-ul-Islaam ibn Taymiyyah عليو اهلل رحمة said: "So whoever has ta`assub (fanaticism) for the sake of the people of his town, or for his sect, or his path, or his relatives, or his friends, or other than those, then he has within him a branch of Jaahiliyyah (ignorance), until the Mu'minoon become like how Allaah Ta`aalaa commanded them, holding firmly onto

His Rope, and His Kitaab, and the Sunnah of His Rasool وسلم عليو اهلل صلى . 9. The great importance of niyyah (intention) when it comes to fighting. 10. The importance of holding firmly to the Haqq and keeping away from

desires and misleading matters.

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11. Holding firmly to the matters which are clear and bright, and keeping away from those things which are vague, or doubtful, out of caution to protect one's Deen and honour.

Miscellaneous

1. Some designations of chapters by the A'immah عليهم اهلل رحمة : in (Saheeh) Muslim there is a chapter titled: "Chapter: The Obligation of Adhering to the Jamaa`ah of the Muslimeen at the Emergence of Tribulations, and in All Conditions, and the Prohibition of Leaving Off Obedience and Splitting the Jamaa`ah". And what is mentioned in the chapter, at the top,

is a portion from a Hadeeth in which Rasoolullaah وسلم عليو اهلل صلى says, "Whoever leaves off obedience and splits the Jamaa`ah, and then passes away, then his death is a death of Jaahiliyyah (ignorance)." Imaam al-Bayhaqi mentions it under: "Chapter: Encouragement towards Adhering to the Jamaa`ah and a Severe (Warning) Against Raising One's Hands from Obedience".

Chapter: The Muslim Fighting to Protect Himself, or His Honour, or His Family, or

His Wealth, is not From `Asabiyyah

The Fourth Hadeeth:

قُِتلَ َوَمنْ , َشِهْيدٌ فَ ُهوَ َماِلوِ ُدْونَ قُِتلَ َمنْ : َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى اهللِ َرُسْولُ قَالَ : قَالَ زَيدٍ ْبنِ َسِعْيدِ َعنْ َشِهْيدٌ وَ فَ هُ َدِموِ ُدْونَ قُِتلَ َوَمنْ , َشِهْيدٌ فَ ُهوَ ِديِْنوِ ُدْونَ قُِتلَ َوَمنْ , َشِهْيدٌ فَ ُهوَ َأْىِلوِ ُدْونَ

ْرِمِذي , َداُود َوَأبُ وْ , َأْحَمدُ َرَواهُ الصَِّحْيَحْين ِفيْ َمْرِوي َوَأوَّلُوُ , َوالنََّساِئي , َصِحْيحٌ َحَسنٌ َحِدْيثٌ : َوقَالَ , َوالت

Hadhrat Sa`eed ibn Zaid عنو اهلل رضي narrates that Rasoolullaah وسلم عليو اهلل صلى said: "Whsooever is killed defending his wealth is a Shaheed. Whosoever is killed defending his family is a Shaheed. Whosoever is killed defending his Deen is a Shaheed. Whosoever is killed defending his blood is a Shaheed." [Narrated by Imaam Ahmad, Imaam Abu Daawud, and Imaam at-Tirmidhee, who says that it is a Hasan Saheeh Hadeeth, and it is narrated also by Imaam an-Nasaa'i. The first part of the Hadeeth is narrated in the Saheehayn (i.e. Bukhaari and Muslim). The meaning of the Hadeeth is clear, and for in-depth explanations on the rulings derived from it, refer to the Kitaabs of shurooh (commentaries).

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Chapter: Jannah is Beneath the Shades of the Swords

The Fifth Hadeeth:

اهللِ َرُسْولُ قَالَ : يَ ُقْولُ الَعُدو ِبَحْضَرةِ وَ َوىُ َأِبيْ َسِمْعتُ قَالَ َأبِْيوِ َعنْ قَ ْيسٍ ْبنِ اهللِ َعْبدِ ْبنِ ْكرِ بَ َأِبيْ َعنْ ُمْوَسى َأبَا يَا: فَ َقالَ اْلَهْيَئةِ َرث رَُجلٌ فَ َقامَ , الس يُ ْوفِ ِظََللِ َتْحتَ اْلَجنَّةِ َأبْ َوابَ ِإنَّ : َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى َأقْ َرأُ فَ َقالَ َأْصَحابِوِ ىِإلَ فَ َرَجعَ قَالَ , نَ َعمْ : قَالَ َىَذا؟ يَ ُقْولُ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى اهللِ َرُسْولَ َسِمْعتَ َأْنتَ

قُِتلَ َحتَّى ِبوِ َفَضَربَ اْلَعُدو ِإَلى ِبَسْيِفوِ َمَشى ثُمَّ فَأَْلَقاهُ َسْيِفوِ َجْفنَ َكَسرَ ثُمَّ , السَََّلمَ َعَلْيُكمُ

ْرِمِذي وَ , َوُمْسِلمٌ , َأْحَمدُ َرَواهُ ِحبَّان َواْبنُ , الت Abu Bakr ibn `Abdillaah ibn Qays narrates from his father, who said: I heard my

father saying, while he was near the enemy: I heard Rasoolullaah صلى اهلل عليو وسلم saying: “Indeed, the doors of Jannah are under the shades of the swords.” A man with a dishevelled appearance stood up and said, “O Abu Moosaa, you

heard Rasoolullaah صلى اهلل عليو وسلم saying this?” He said: “Yes.” The man returned to his companions and said to them, “I give Salaam to you.” He then broke the sheath of his sword and threw it, and walked to the enemy and struck them with the sword until he was killed.” [Narrated by Imaam Ahmad, Imaam Muslim, Imaam at-Tirmidhee and Imaam ibn Hibbaan.] Some benefits derived from the Hadeeth:

1. The virtue of Jihaad fee Sabeelillaah and that it is a path leading to Jannah. Imaam an-Nawawi said: the `Ulamaa have said: the meaning of this Hadeeth is that Jihaad and being present on the battlefield is a path leading to Jannah and a cause of entering it.

2. There is an encouragement that he should be a person of courage and determination, a Mujaahid, and not one who cowardly sits back with those who sit back (i.e. the women and children).

3. The closer the Mujaahid gets to the enemy, the closer he is to Jannah; thus, this Hadeeth shows the virtue of inghimaas (plunging into the enemy lines) and seeking Shahaadah (martyrdom) through that.

4. Following Nabi وسلم عليو اهلل صلى in encouraging towards Jihaad. 5. The imparting of `Ilm even at the time of encountering the enemy, and

giving Tableegh to people according to what is suitable for their situation and circumstance at the time.

6. The importance of `Ulamaa being present in the battles and participating therein themselves, and that they should give encouragement towards it with their tongues.

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7. That the doors of Jannah are under the shades of the swords, and in this is an indication - and Allaah Ta`aalaa knows best - that the Shaheed acquires Jannah by simply being killed. `Allaamah ibn al-Haaj said: "And what is apparent - and Allaah Ta`aalaa knows best - is that the battlefield and fighting the Kuffaar therein takes the Rooh of the Shaheed - when he is killed - and enters him into Jannah, as is (mentioned) in the Qur'aan and in the authentic narrations.

8. The presence of people of dishevelled appearance (i.e. on account of poverty) in the battlefields for Jihaad.

9. The eagerness of the Mujaahid to enter Jannah through sticking to Jihaad and being steadfast upon it.

10. The importance of an `Aalim having sabr and not wavering if he is called to verify and confirm what he had said.

11. There is no harm in a Mujaahid resolving on fighting until he is killed. Rather, this is from the great virtues (of Jihaad and Shahaadah).

12. Imaam ibn al-Jawzi عليو اهلل رحمة said: "The sheath is only broken when there is a resolve not to sheath the sword. This man was a person of very great resolve and determination. He possessed this virtue and acted accordingly."

13. The permissibility of a person greeting his companions before plunging into the enemy lines.

Miscellaneous

1. Some categorizations of the A'immah اهلل رحمهم : in Saheeh Muslim, this Hadeeth appears under the chapter: "The Establishment of Jannah for the Shaheed". Imaam ibn Hibbaan narrates it under: "The Mention of the Hope of Jannah (for the one who) Remains Steadfast beneath the Shades of the Swords in the Path of Allaah". Imaam al-Bayhaqi narrates it under: "The One Who sets Out to Fight Seeking One of Two Good Things". Imaam ibn Abi Shaybah narrates it under, "That Which Has Been Mentioned Concerning Jihaad and Encouragement towards It", with the wording: "Indeed, the swords are the keys of Jannah." in substitution of: "indeed, Jannah is beneath the shadows of the swords."

2. Imaam al-Bukhaari designated a chapter in the Saheeh titled: "Jannah is Beneath the Gleams of the Swords". Hadhrat Mugheerah ibn Shu`bah

said: "Our Nabi وسلم عليو اهلل صلى informed us of a Message from our Rabb, that whosoever is killed from among us (the Muslims), he will go to

Jannah. Hadhrat `Umar عنو اهلل رضي asked Nabi وسلم عليو اهلل صلى , "Those killed from among us are in Jannah and those killed from among them are in the Fire?" He said, "Yes." Some `Ulamaa have pointed out that Imaam Bukhaari's joining between this categorization and the statements of

Hadhrat Mugheerah عنو اهلل رضي and Hadhrat `Umar عنو اهلل رضي , shows that

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the Hadeeth of, "Indeed, Jannah is beneath the shadows of the swords" points out to the virtue of Shahaadah (martyrdom) in the Path of Allaah.

3. Imaam al-Qurtubi said: "And it (i.e. this Hadeeth) is from the most valuable of speech, the most encompassing yet succinct, for it contains a variety of Balaaghah points, along with using the most concise and sweet words. It gives encouragement towards Jihaad, and it informs of the great reward contained therein, and it gives encouragement towards going near to the enemy (in battle), and using the swords, and uniting on the battlefield to the point that the swords begin to shade the fighters. [Fat'h al-Baari, 6/33]

4. From a literal point of view, the breaking of the sheath by this Mujaahid and his throwing it away gives the impression of a wasting and destruction of wealth - something that is prohibited due to the fact that someone else could have benefited from it had he given it away to one of his companions. However, we say - and Allaah Ta`aalaa knows best - that the corruption of wastage is set aside when there is a benefit to be obtained from it, as was the case in this incident and this scene, for it showed a great resolve, an absence of any anxiety or worry, a very powerful yaqeen (conviction in Allaah Ta`aalaa), an unwavering advance and a perfect, complete belief (in Allaah Ta`aalaa). As Mullaa `Ali al-Qaari

عليو اهلل رحمة said: "He threw it, i.e. the sheath of the sword, showing (through this action) that he has no desire to return to the Dunyaa after having set out towards the Aakhirah." Along with this, the action (of this Sahaabi) strengthens the hearts of his brothers and increases them in bravery, and it makes the fighting become easy in their eyes. From this, the mention of his action accompanies the narration of the Hadeeth. Also, if it is permissible for a person to plunge into the ranks of the enemy despite knowing with certitude that he will be killed - if it is permissible for him to do this on account of the benefits mentioned by the `Ulamaa, such as encouraging the (Muslim) army and terrorising their enemies (from the Kuffaar) - and being generous with one's life is the greatest form of generosity - then what is a sheath which the (Mujaahid) breaks for the purpose of gaining those benefits?! And how many a matter is there not which is permissible in Jihaad yet not permissible outside of it, rather, such actions which causes Allaah Ta`aalaa to love (the person) and praise him, such as boasting. This is what is apparent to me in this Mas'alah, but the (true) `Ilm is with Allaah. Imaam al-Bukhaari

عليو اهلل رحمة designated a chapter for this Hadeeth entitled, "Those Who Do Not Hold the View of the Breaking of the Sword at the Time of Death".

Imaam ibn Hajr عليو اهلل رحمة said: "Perhaps the author (i.e. Imaam al-Bukhaari) hinted by that towards what has been narrated concerning those who break their spears at the time of going into battle so that the enemy does not acquire it as spoils of war should they get killed, and those who break the sheaths of their swords and (plunge into battle),

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striking with it until they are killed, as has been narrated regarding

Hadhrat Ja`far ibn Abi Taalib عنو اهلل رضي in the Battle of Mu'tah. His (comments) point out to the fact that this was something Hadhrat Ja`far

عنو اهلل رضي and others did as a matter of ijtihaad. The default ruling (i.e. outside of battle) is that the destruction of wealth is not permissible, because it is doing something certain for the sake of something that is uncertain." [Fat'h al-Baari li-Ibn Hajr, 6:97]

Chapter: The Virtue of Remaining Steadfast at the Time of Meeting the Enemy,

and the High Status of Those Who Are Killed in the First Saff (Row)

The Sixth Hadeeth:

الُشَهَداءِ َأي : فَ َقالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى النَِّبي ِإَلى َجاءَ َرُجَلً َأنَّ َعْنوُ اهللُ َرِضيَ َىمَّارٍ ْبنِ نُ َعْيمِ َعنْ ِفيْ يَ تَ َلبَّطُْونَ ُأولَِئكَ , ايُ ْقتَ ُلوْ َحتَّى ُوُجْوَىُهمْ يَ ْلِفتُ ْونَ َفََل ف الصَّ ِفيْ اْلَقْومَ يَ ْلُقْونَ َألَِّذْينَ : قَالَ َأْفَضُل؟َعَلْيوِ ِحَسابَ َفََل َمْوِطنٍ ِفيْ َعْبدٍ ِإَلى رَب كَ َضِحكَ َوِإَذا, رَب كَ ِإلَْيِهمْ َيْضَحكُ , اْلَجنَّةِ ِمنَ اْلُعََل اْلُغَرفِ

شيخال وصصحو, عاصم أبي وابن, الشاميين ومسند الوسط في والطبراني, يعلى َوأبو, أحمد رواه اللباني

Hadhrat Nu`aym ibn Hammaar عنو اهلل رضي narrates that a man came to Nabi صلى وسلم عليو اهلل and asked, "Which of the Shuhadaa is best?" He replied, "Those who

meet the enemy in the saff (row of the battlefield) and do not turn their faces away until they are killed. They are the ones who will rejoice and enjoy themselves in the highest stages of Jannah, and your Rabb laughs at them. And, when your Rabb laughs at a bondsman (of His) then he will never be taken to account." [Narrated by Imaam Ahmad, Imaam Abu Yalaa, Imaam at-Tabaraani in al-Awsat and in Musnad ash-Shaamiyyeen, and by Imaam ibn Abi `Aasim, and al-Albaani declared it to be Saheeh.] Some benefits derived from the Hadeeth:

1. The establishment of the Sifah (Quality) of Laughing, for Allaah `Azza wa Jall, in a manner that befits His Majesty.

2. That the Shuhadaa are of different ranks and are not all on the same level. 3. The establishment of the virtue of remaining steadfast at the time of

confrontation with the enemy, and going even nearer to them (to fight them), and this shows the virtue of inghimaas (plunging oneself into the enemy lines seeking Shahaadah).

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4. That the amount of thawaab (reward) one attains is proportionate to the correctness of the intention and the truthful resolve of the heart.

The Seventh Hadeeth:

ِمنْ َوَجلَّ َعزَّ رَب َنا َعِجبَ : قَالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى النَِّبي َعنِ َعْنوُ اهللُ َرِضيَ َمْسُعْودٍ ْبنِ اهللِ َعْبدِ َعنْ اهللُ فَ يَ ُقولُ , َدُموُ ُأْىرِْيقَ َحتَّى فَ َرَجعَ َعَلْيوِ َما فَ َعِلمَ - وُ َأْصَحابَ يَ ْعِنيْ - فَانْ َهَزمَ اهللِ َسِبْيلِ ِفيْ َغَزا رَُجلٍ

َدُموُ ُأْىرِْيقَ َحتَّى ِعْنِديْ ِممَّا َوَشَفَقةً ِعْنِديْ ِفْيَما َرْغَبةً رََجعَ َعْبِديْ ِإَلى اْنظُُروا ِلَمََلَئَكِتوِ تَ َعاَلى

والبيهقي, يخرجاه ولم اإلسناد حيحص: وقال والحاكم حبان وابن - لو واللفظ - داود وأبو أحمد رواهاللباني الشيخ وحّسنو وغيرىم

Hadhrat `Abdullaah ibn Mas`ood عنو اهلل رضي narrated that Nabi وسلم عليو اهلل صلى said: "Our Rabb - `Azza wa Jall - is pleased (`Ajiba) at a man who fights fee

Sabeelillaah, and his companions flee. However, he knows what would be upon

him (i.e. what punishment lies in store for those who flee the battlefield), so he

returns (and fights) until his blood is spilt. So Allaah Ta`aalaa says to His

Malaa'ikah: "Look at My bondsman; he returned (to the battlefield) out of

yearning for what is by Me (i.e. Jannah) and fearing what is by Me (i.e.

Jahannam), until his blood was spilt." [Narrated by Imaam Ahmad, Imaam Abu

Daawud - and this wording of the Hadeeth is as it appears in his Sunan - Imaam

ibn Hibbaan, and Imaam al-Haakim, and Imaam al-Haakim said: "Its isnaad

(chain of narrators) is Saheeh, and the two (i.e. Imaam Bukhaari and Imaam

Muslim) did not narrate it." It is also narrated by Imaam al-Bayhaqi and by

others (from the Muhadditheen), and al-Albaani declared it as Hasan.]

Some benefits derived from the Hadeeth:

1. The establishment of the Quality of `Ajab, for Allaah `Azza wa Jall, in a manner that befits His Majesty (i.e. we leave the knowledge of it to Allaah Ta`aalaa.)

2. That Allaah mentions His slaves and praises them in al-Mala' al-A`laa (among the uppermost echelons of the Malaa'ikah).

3. The virtue of having both yearning (for the Pleasure of Allaah Ta`aalaa) and fear (for the Anger of Allaah Ta`aalaa) when doing deeds.

4. That beneficial `Ilm is the type that brings out good deeds in accordance

to it, as Nabi وسلم عليو اهلل صلى said: "He knew (i.e. he had `Ilm) of what would be upon him (i.e. `Adhaab if he were to flee)."

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5. That the ghaazi (one undertaking a raid or battle for Allaah Ta`aalaa), for him to remain steadfast despite his companions fleeing, this is part of the meaning of the Aayah:

نَ ْفَسكَ ِإلَّ ُتَكلَّفُ َل اهللِ َسِبْيلِ ِفيْ فَ َقاِتلْ

{"So fight in the Path of Allaah; you are not tasked (i.e. held responsible) except for yourself..."}

6. The virtue of a man remaining steadfast, by himself, against a large

number (of enemy), as an excuse for himself (i.e. on the Day of Qiyaamah). Thus, this (Hadeeth) establishes the virtue of inghimaas (plunging into the enemy lines with the certitude of being killed).

7. That for a person to be eager for his blood to be shed (fee Sabeelillaah) and storming (the enemy) at the place where he is most certain (of being killed), out of yearning (for the Pleasure of Allaah Ta`aalaa) and out of fear (for the Punishment of Allaah Ta`aalaa), it does not fall under "throwing oneself into destruction by their own hands". Rather, the one who does this is praised with the highest of praises.

8. A strong yaqeen (conviction) in the Aakhirah results in strong a`maal (deeds) in this Dunyaa, as well as sabr (patience) upon its difficulties, and the opposite is true as well (i.e. lack of yaqeen results in lack of deeds and lack of sabr over the hardships of the Dunyaa.)

9. The hurmat (prohibition) of fleeing from the battle, and that the one who does so has presented himself for the punishment (from Allaah Ta`aalaa),

as Nabi وسلم عليو اهلل صلى said in a different wording of this same Hadeeth: "So he knew what would be upon him were he to flee..."

10. The virtue of standing for the Haqq at a time when the rest of the people become weak and lax concerning it.

11. People uniting on disobedience to Allaah Ta`aalaa does not permit anyone to join them in it. Rather, the praiseworthy one is he who opposes them and separates himself from them.

12. The amount of benefit a person gets from his deeds is commensurate with his intention (niyyah) and objective.

13. The establishment of Jannah for the one who is killed fee Sabeelillaah. 14. The Shar`i duty of remaining firm against the enemy, seeking to be killed

and gain Shahaadah in this scenario. 15. Many a time, the Haqq is not with the majority; thus, one single person

could have been upon the Haqq and the vast majority were in error.

Miscellaneous

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1. Some categorisations of the A'immah عليهم اهلل رحمة : Imaam Abu Daawud mentioned this Hadeeth under: "Chapter: Concerning the Man Who Sells Himself (Seeking the Pleasure of Allaah)". Al-Bayhaqi mentioned it under: "Chapter: The Virtue of Shahaadah (Martyrdom) fee Sabeelillaah `Azza wa Jall." Also, he mentioned it under: "Chapter: What Has Reached Us Regarding the Aayah of Allaah `Azza wa Jall: {“And spend fee Sabeelillaah and do not throw yourselves by your own hands into destruction."} Ibn Hibbaan has put it under: "The Mention of the Reports Concerning What is Recommended for the Person: Striving in Sticking to the Performance of Tahajjud in the Darkness of the Night, and Remaining Steadfast in Raising the Most High Kalimah (Word) of Allaah." His Hadeeth in this chapter mentions a man who gets up at night, leaving his family and loved ones, to perform Salaah.

2. Imaam al-Munaawi عليو اهلل رحمة said: "In it (this narration it is learnt) that the niyyah (intention) of the person fighting in Jihaad, eager for reward from Allaah and fearing the punishment (from Allaah) should he flee, causes him to return (to the battlefield), seeking (the reward) it contains."

3. Imaam ibn al-Qayyim عليو اهلل رحمة said: "And He (Allaah) laughs at a man who, his companions flee from the enemy, but he marches forward, selling his life to Allaah, and he confronts (the Kuffaar enemy, fighting) until he is killed in the Love and Pleasure of Allaah." I say: What has been mentioned in this Hadeeth is the (Sifah of) `Ajab of Allaah Sub-haanahu wa Ta`aalaa. Imaam al-Bayhaqi has mentioned in al-Asmaa was-Sifaat: It has been narrated by Abu `Ubaydah, from Hadhrat `Abdullaah ibn

Mas`ood عنو اهلل رضي , this statement, in a mawqoof form to him (i.e. Hadhrat ibn Mas`ood عنو اهلل رضي ), about two men at whom Allaah `Azza wa Jall laughs, and he mentiond both of them. Imaam al-Haakim narrates, and Imaam al-Bayhaqi narrates in al-Asmaa was-Sifaat, from Hadhrat Abu-d

Dardaa' عنو اهلل رضي that he said: "Nabi وسلم عليو اهلل صلى said: There are three (people) whom Allaah loves and laughs at, and is pleased with them: (one of them is) the one who, when a group (of the enemy) manifests itself, he fights them, (giving) his life to Allaah `Azza wa Jall, so either he gets killed or Allaah `Azza wa Jall aids him and suffices him (against them). And (Allaah) says: "Look at My bondsman, how he observes sabr (patience) over himself for Me..." Imaam al-Haythami said: It was reported by at-Tabaraani in al-Kabeer, and its narrators are thiqaat (trustworthy; reliable), and al-Albaani declared it as Hasan. So, the person who carries out this action receives two great things: the Laughing (of Allaah Ta`aalaa, at his deed) and the `Ajab of Allaah, and what an honourable Fadheelah (virtue) that is.

4. Imaam ibn Hajr عليو اهلل رحمة said: "As for the ruling regarding the person who attacks a large number of the enemy by himself, then, the Jumhoor (majority of the Fuqahaa) are of the opinion that if he does it out of his

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shujaa`ah (bravery), and thinking that he will terrorise the enemy by doing so, or he will strengthen the (morale) of the Muslimeen against them, or other than that from the valid objectives, then it is good. When it is does simply out of rashness, then (according to them) it is prohibited, especially if it would result in fear affecting the Muslimeen, and Allaah knows best."

(The author says) It is as though they stipulated bravery (for the Mujaahid who wants to undertake an attack against a large number of the enemy by himself), so that he does not have any hesitation in a situation such as this, because it is a situation that requires thabaat (steadfastness), rousing the Muslimeen behind him (to fight).

Chapter: The Best and Noblest Form of Being Killed

The Eight Hadeeth:

َمنْ : قَالَ َأْشَرُف؟ اْلَقْتلِ َأي : ُسِئلَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى الَنب يَّ َأنَّ اْلَخْشَعِمي ُحْبِشي ْبنِ اهللِ َعْبدِ َعنْ َجَواُدهُ َوُعِقرَ َدُموُ ُأْىرِْيقَ

اللباني الشيخ وصصحو والبيهقي والدارمي والنسائي داود وأبو أحمد رواه

Hadhrat `Abdullaah ibn Hubshi al-Khash`ami عنو اهلل رضي narrates that Nabi صلى وسلم عليو اهلل was asked: "What type of (being) killed is the noblest?" He replied:

"That your blood is shed and your horse is killed." [Narrated by Imaam Ahmad, Imaam Abu Daawud, Imaam an-Nasaa'i, Imaam ad-Daarimi and Imaam al-Bayhaqi, and al-Albaani declared it to be Saheeh.] In another wording of this narration, it appears:

َأْفَضُل؟ اْلِجَهادِ َأي "What Jihaad is the best?"

So Rasoolullaah وسلم عليو اهلل صلى said:

َدُمكَ َويُ ْهَراقَ َجَواُدكَ َقرَ ي عْ َأنْ "That your horse is killed and your blood is shed." Some benefits derived from the Hadeeth:

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1. The honour of being killed fee Sabeelillaah, and the different ranks of people in this.

2. The reward is at times proportionate to the difficulty and affliction which was suffered, and this is from it.

3. Encouragement towards seeking Shahaadah and being eager to obtain its lofty ranks.

4. The virtue of thabaat (remaining steadfast) at the time of confrontation.

Miscellaneous

1. Some categorisations of the A'immah عليهم اهلل رحمة : Imaam al-Bayhaqi has narrated it under: "Chapter: The Virtue of Shahaadah in the Path of Allaah `Azza wa Jall." Imaam ibn Maajah has narrated it under: "Chapter: Fighting in the Path of Allaah Sub-haanahu wa Ta`aalaa." Imaam ibn Hibbaan has mentioned a similar narration under: "The Best Jihaad is That in Which the Person is Granted Shahaadah", and another similar narration under: "Allaah Jalla wa `Alaa Grants to that Person Whose Horse is Killed and Whose Blood is Shed, That Which He Grants His Pious Slaves."

2. Mullah `Ali Qaari عليو اهلل رحمة said: "In this speech there are two implications: a) his being killed, 2) his conveyance being killed, and this conveys the meaning of striving hard in Jihaad, whether on horseback, or on foot, and with one's wealth and life."

3. Imaam at-Teebi عليو اهلل رحمة said: "With regards to his asking: "What type of (being) killed is noblest?" This was because of concern he had for acquiring this quality, because the meaning of sharf (nobility, mentioned in the Hadeeth) is value, and loftiness, and that is because the highest rank of Shahaadah which a Shaheed attains is the rank of al-Firdows al-A`laa (the highest stage of Jannatul Firdows). This Shaheed is the one who has expended his life, his wealth and his horse fee Sabeelillaah. The killing of his horse by being hamstrung is an indication to the level of his bravery, and that this level (of Shahaadah) is not attained except by him who (fights so fiercely) that his horse is killed."

Chapter: Allaah Honours the Shaheed by Removing from Him the Pain of Being

Killed

The Ninth Hadeeth:

ِإلَّ اْلَقْتلِ َمس ِمنْ الشَِّهْيدُ َيِجدُ َما: قَالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى اهللِ َرُسْولَ َأنَّ َعْنوُ اهللُ َرِضيَ ُىَريْ َرةَ َأِبيْ َعنْ اْلَقْرَصةِ َمسَّ َأَحدُُكمْ َيِجدُ َكَما

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ألم) بلفظ يرويو وبعضهم, حبان وابن والبيهقي والدارمي ماجة وابن ئيوالنسا والترمذي أحمد رواه(القرصة ألم...القتل

Hadhrat Abu Hurayrah عنو اهلل رضي narrates that Rasoolullaah وسلم عليو اهلل صلى said, "The Shaheed does not experience any pain from being killed any more than one of you feels the bite (of an ant, or a pinch.)" [Narrated by Imaam Ahmad, Imaam at-Tirmidhi, Imaam an-Nasaa'i, Imaam ibn Maajah, Imaam ad-Daarimi, Imaam al-Bayhaqi and Imaam ibn Hibbaan.] Some benefits derived from the Hadeeth:

1. The virtue of Shahaadah fee Sabeelillaah Ta`aalaa. 2. Encouragement towards seeking to be killed fee Sabeelillaah, to avoid the

pangs of death (when dying on a bed). 3. If there had been no virtue in Shahaadah except this, it would have been

sufficient.

Miscellaneous

1. Some categorisations of the A'immah عليهم اهلل رحمة : Imaam at-Tirmidhi narrates this Hadeeth under: "What Has Been Narrated Regarding the Virtue of the Muraabit", and it seems - and Allaah Ta`aalaa knows best - that he is implying that a Muraabit (one who does Ribaat in the Path of Allaah) attains this rank whether he is killed or he passes away, and in this

case, the saying of Nabi وسلم عليو اهلل صلى : "The pain of killing" will be regarded as being general and not specific (thus including the Muraabit who dies), because most of what frightens the people away from going for Jihaad is the way of being killed, because it is is in a form that the nafs of people dislikes, as Allaah Ta`aalaa says in the Qur'aan:

تَ ْنظُُرْون َوَأنْ ُتمْ رََأيْ ُتُمْوهُ فَ َقدْ تَ ْلَقْوهُ َأنْ قَ ْبلِ ِمنْ اْلَمْوتَ َتَمن َّْونَ ُكْنُتمْ َوَلَقدْ {"You had indeed wished for death before you met it; now you have seen it openly with

your own eyes."}

[Soorah Aal-e-`Imraan, 3:143] On account of this, some run away (from the battlefield) turning their backs, as Allaah `Azza wa Jall says:

َفَعُكمُ َلنْ ُقلْ اْلَقْتلِ َأوِ اْلَمْوتِ ِمنَ فَ َرْرتُمْ ِإنْ اْلِفَرارُ يَ ن ْ

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{“Say: Fleeing will not benefit you, if you flee from death or killing..."}

[Soorah al-Ahzaab, 33:16]

So, Nabi وسلم عليو اهلل صلى mentioned this to inform us of the difference between what people see, of the painful wounds, injuries, and seemingly painful death of the (Mujaahid), and between what the (Mujaahid) actually

experiences, of ease. Imaam al-Munaawi عليو اهلل رحمة said, "This is a consolation for them, from this great occurrence, and an encouragement for them to maintain sabr (patience) at the time of the clashing of the swords and plunging into death." Imaam an-Nasaa'i has narrated it under the chapter: "What the Shaheed Experiences of Pain". Imaam ibn Maajah has narrated it under: "Chapter: the Virtue of Shahaadah fee Sabeelillaah". Imaam ibn Hibbaan has narrated it under: "A Description of the Pain Experienced by the Shaheed fee Sabeelillaah Jalla wa `Alaa". Imaam ad-Daarimi has narrated it under: "Chapter: The Virtue of Shahaadah."

2. Imaam at-Teebi عليو اهلل رحمة said: "Al-Qars (the word used in this Hadeeth) refers to a pinch. The form of restriction (in Arabic) has been used to dispel the doubt of anyone who thinks that the pain of a pinch is more than the pain (the Shaheed experiences at the time of dying), or that it is only the case for some Shuhadaa and not others. The Shaheed derives pleasure from happily giving his life fee Sabeelillaah, like Hadhrat `Umayr

ibn al-Humaam نوع اهلل رضي , who threw aside the dates and went forward to fight until he was killed."

3. Imaam ibn al-Qayyim عليو اهلل رحمة said: "What is well-known is that all of the creation will die. The objective of the Mu'min is that he becomes a Shaheed fee Sabeelillaah. That is the noblest death, and, (at the same time), it is the easiest one. This is because the Shaheed does not experience any pain from being killed except as much as a pinch (or being bitten by an ant). The affliction of being killed as a Shaheed is never more than the (affliction) of the usual death of Bani Aadam. A person who thinks that the death of a Shaheed (is more difficult) than dying on a bed, is a jaahil (ignoramus); rather, the death of a Shaheed is the easiest death, the most virtuous and the highest." [Ighaathat al-Lahfaan, 2/194]

The Tenth Hadeeth:

قَالَ َمُعْونَةَ بِْئرِ يَ ْومَ - َخاَلوُ وََكانَ - ِمْلَحانَ ْبنُ َحَرامُ طُِعنَ َلمَّا: قَالَ َعْنوُ اهللُ َرِضيَ َماِلكٍ ْبنِ َأَنسِ َعنْ الَكْعَبة َوَرب فُ ْزتُ : قَالَ مَّ ثُ , َورَْأِسوِ َوْجِهوِ َعَلى فَ َنَضَحوُ , َىَكَذا بِالدَّمِ

البخاري رواه

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Hadhrat Anas ibn Maalik عنو اهلل رضي narrates: "When Haraam ibn Milhaan - and he was the uncle (of Hadhrat Anas) - was stabbed on the day of Bi'r Ma`oonah, he wiped the blood over his face and head, and he said, "I am successful, by the Rabb of the Ka`bah." [Narrated by Imaam al-Bukhaari.] Some benefits derived from the Hadeeth:

1. The Hadeeth contains a lengthy story in which there is a lot of Fiqh and a lot of meaning, and what has been mentioned here is only some of it.

2. (We learn from this Hadeeth) that a Muslim attains Shahaadah even if he is killed treacherously, without any confrontation having taken place.

3. The attainment of Shahaadah fee Sabeelillaah is the greatest success of the Mu'min, so let the truthful ones be eager for it.

4. Wounds and pain suffered fee Sabeelillaah is very small in comparison to the joy and success of attaining Shahaadah.

5. (We see in this Hadeeth) how the Sahaabah were at all times, at every moment, prepared to bid farewell to the Dunyaa. He (Hadhrat Haraam

ibn Milhaan عنو اهلل رضي ) was just stabbed and immediately he said, "I am successful, by the Rabb of the Ka`bah." So be like them.

Chapter: The Shuhadaa Are Not Questioned in Their Graves

The Eleventh Hadeeth:

بَالُ َما اهللِ َرُسْولَ يَا: قَالَ َرُجَلً َأنَّ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى َنِبي ال َأْصَحابِ م نْ َرُجلٍ َعنْ َسْعدٍ ْبنِ رَاِشدِ َعنْ َنةً رَْأِسوِ َعَلى الُسيُ ْوفِ بَِبارَِقةِ َكَفى: قَالَ الَشِهْيَد؟ ِإلَّ قُ بُ ْورِِىمْ ِفيْ يُ ْفتَ نُ ْونَ اْلُمْؤِمِنْينَ ِفت ْ

الشيخ وصححو, والديلمي, الجهاد في عاصم أبي وابن, الصحابة معرفة في نعيم وأبو النسائي رواه اللباني

Hadhrat Raashid ibn Sa`d from a man from the Sahaabah that a man said, "Yaa Rasoolallaah, why is it that the Mu'mineen are all questioned in their graves

except for the Shaheed?" Rasoolullaah وسلم عليو هللا صلى said: "The flashing of the swords above his head is sufficient as a test." [Narrated by Imaam an-Nasaa'i, by Imaam Abu Nu`aym in Ma`rifat as-Sahaabah, by Imaam ibn Abi `Aasim in al-

Jihaad and by Imaam ad-Daylami عليهم اهلل رحمة , and al-Albaani declared it to be Saheeh.] Some benefits derived from the Hadeeth:

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1. The eagerness of the Sahaabah to acquire understanding of the Deen and to know that which will benefit them.

2. The establishment of the questioning and test in the qabr. 3. That the Shuhadaa are not questioned or tested in their quboor (graves),

and more will be mentioned when we come to the Hadeeth: "And he (the Shaheed) is saved from the punishment of the qabr."

4. The virtue of Shahaadah fee Sabeelillaah. 5. That sticking to Jihaad and having sabr over its difficulties is a sign of

freedom from Nifaaq. Imaam as-Sindi عليو اهلل رحمة said: "Their remaining steadfast at the time of (the clashing of) the swords and their giving their souls freely for Allaah Ta`aalaa is proof of their Imaan; thus, there is no need for questioning (in the grave)."

6. The Mujaahid is in need of sabr, conviction of the heart and strong Imaan. 7. That Jihaad is such a test which separates the truthful one from the

Munaafiq and the filth from the pure.

Miscellaneous

1. Imaam al-Qurtubi عليو اهلل رحمة said: "What it means is that, had there been any Nifaaq in these (Shuhadaa) who were killed, then, at the time of the clashing of the (two armies) and the flashing of the swords, they would have fled, because it is part of the characteristics of the Munaafiq to flee at that time, and it is from the characteristics of the Mu'min to give his life to Allaah, and for zealousness to defend (the Deen of) Allaah and raise His Kalimah to erupt in his heart (at that time). Thus, this one (the Shaheed) has manifested what is in his heart by going forward to fight and be killed (for Allaah), so what would the need be to question him in the qabr?" [At-Tadhkirah: 167]

2. Imaam ibn al-Qayyim عليو اهلل رحمة gives a similar explanation. He said, "What it means - and Allaah knows best - is that whether there is Nifaaq or Imaan (in his heart) has already been tested (at the time of) the flashing of swords above his head, and he had not fled. Had he been a Munaafiq, he would not have maintained sabr over the flashing of the swords above his head; thus, this shows his Imaan and that it is his Imaan which has caused him to freely give his life to Allaah, and that the flame of anger for

the sake of Allaah and His Rasool وسلم عليو اهلل صلى burns in his heart, and the desire to strengthen His Deen and His Words. He has displayed the truthfulness of what is in his heart when he went forward to fight and be killed (for Allaah), and by that there remains no need for any test in his qabr." [Ar-Rooh: 81]

3. `Allaamah ibn an-Nahhaas عليو اهلل رحمة said: "What it (this Hadeeth) means by: "The flashing of the swords above his head is sufficient as a test." It means that, the questioning of a person in his qabr by the two Malaa'ikah,

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it is done to test the reality of the Imaan and truthfulness of the person, and there is no doubt that the one who stands up to fight (for Allaah) and he sees the swords striking and chopping (off heads), and the spears flashing and piercing, and the arrows flying and penetrating, and the heads rolling, and the blood flowing, and the limbs being chopped off, and the people either killed or wounded, yet he remains steadfast despite all of that and does not turn his back and does not flee, but rather, he gives his life for Allaah Ta`aalaa, out of Imaan in Him and belief in His Promise and Threat, as Allaah describes the Mu'mineen in the Qur'aan:

ِإلَّ زَاَدُىمْ َوَما وُ َوَرُسولُ اللَّوُ َوَصَدقَ َوَرُسولُوُ اللَّوُ َوَعَدنَا َما َىَذا قَاُلوا اْلَْحَزابَ اْلُمْؤِمُنونَ رََأى َوَلمَّاَوَتْسِليًما ِإيَمانًا

{"And when the Mu'mineen (i.e. Sahaabah-e-Kiraam) saw the armies (of the

Kuffaar), they said: 'This is what Allaah and His Rasool had promised us, and Allaah and His Rasool spoke the truth.' and it did not increase them except in Imaan

and submission (to Allaah)."} [Soorah al-Ahzaab, 33:22]

So this is sufficient as a test for their Imaan, because had he (the Shaheed) had any doubt or hesitation, he would have turned his back, and he would have neglected his waajib duty of remaining steadfast, and doubt and confusion would have entered him, as Allaah Ta`aalaa says:

ُغُرورًا ِإلَّ َوَرُسولُوُ اللَّوُ َوَعَدنَا َما َمَرضٌ قُ ُلوِبِهمْ ِفي َوالَِّذينَ اْلُمَناِفُقونَ يَ ُقولُ َوِإذْ {"And when the Munaafiqeen and those in whose hearts is a sickness said: 'Allaah

and His Rasool did not promise us except delusion."}

[Soorah al-Ahzaab, 33:12] So, this test (of Jihaad and being killed) is sufficient for him as a test, obviating the need for questioning (in the qabr), and Allaah knows best." [Mashaari` al-Ashwaaq: 735]

4. Imaam al-Munaawi عليو اهلل رحمة said: "On the apparent, it appears that this (virtue) is restricted to the Shaheed-ul-Ma`rakah (Shaheed who is killed on the battlefield), but the narrations concerning Ribaat permit it (this virtue) to be general."

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Chapter: The Special Favours Allaah Bestows Exclusively on the Shuhadaa

The Twelfth Hadeeth:

ِخَصالٍ ِست اهللِ ِعْندَ لِلشَِّهْيدِ : َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى اهللِ َرُسْولُ قَالَ : قال ْيَكِربَ َمْعدِ ْبنِ اْلِمْقَدامِ َعنِ َويُ ْوَضعُ , اْلَْكَبرِ اْلَفَزعِ نَ مِ َويَْأَمنُ , اْلَقْبرِ َعَذابِ ِمنْ ُوُيَجارُ اْلَجنَّةِ ِمنَ َمْقَعَدهُ َرىَوي َ , َدْفِعةٍ َأوَّلِ ِفيْ َلوُ يُ ْغَفرُ

َها اْلَياقُ ْوتَةُ , اْلَوقَارِ تَاجُ رَْأِسوِ َعَلى رٌ ِمن ْ َها َوَما الُدنْ َيا م نَ َخي ْ اْلُحْورِ م نَ َزْوَجةً َوَسْبِعْينَ اثْ َنتَ ْينِ َويُ َزوَّجُ , ِفي َْأقَارِِبوِ ِمنْ َسْبِعْينَ ِفيْ َوُيَشفَّعُ , اْلِعْينِ

اللباني الشيخ وصححو, ماجة وابن - لو واللفظ - والترمذي, أحمد رواه

Hadhrat Miqdaam ibn Ma`deekarib عنو اهلل رضي said: Rasoolullaah وسلم عليو اهلل صلى said: "A Shaheed receives six (special) bounties from Allaah: he is forgiven by the first drop (of his blood); he sees his place in Jannah; he is saved from the `Adhaab (punishment) of the qabr (grave); he is saved from the Great Fear (i.e. the Day of Qiyaamah); a crown of honour is placed on his head, one ruby from that crown being better than the world and everything in it; he is married to 72 wives from the Hoor al-`Een, and he is granted permission to intercede on behalf of 70 of his relatives." [Narrated by Imaam Ahmad, Imaam at-Tirmidhi - and this wording is as narrated by him - and Imaam ibn Maajah, and al-Albaani declared it to be Saheeh.]

The Thirteenth Hadeeth:

ِمنْ َسْبِعْينَ ِفيْ الَشِهْيدُ ُيَشفَّعُ : َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى اهللِ َرُسْولُ قَالَ : قَالَ َعْنوُ اهللُ َرِضيَ الَدْرَداءِ َأِبيْ َعنْ بَ ْيِتوِ َأْىلِ

اللباني وصححو, والبيهقي, حبان وابن, الشريعة يف واآلجري, داود وأبو, البزار رواه

Hadhrat Abu-d Dardaa عنو اهلل رضي narrates that Rasoolullaah وسلم عليو اهلل صلى said: "A Shaheed is given permission to intercede on behalf of 70 of his family members." [Narrated by Imaam al-Bazzaar, Imaam Abu Daawud, Imaam al-Aajuri in ash-Sharee`ah, Imaam ibn Hibbaan and Imaam al-Bayhaqi, and al-Albaani declared it to be Saheeh.] Some benefits derived from the Hadeeth:

1. The virtue of Shahaadah fee Sabeelillaah.

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2. The way Allaah honours a Shaheed by bestowing upon him so many virtues, so much so that he is even given permission to intercede on behalf of 70 of his family members.

3. Forgiveness of all of the sins of the Shaheed - except a few which shall be mentioned later on - by the first drop of his blood.

4. Because the Shaheed gave his life to honour the Deen and raise it high, Allaah gives him a reward which suits it, by giving him a crown of honour, which is a cause for respect, honour and nobility. This is part of what is meant by: "The reward fits the action."

Miscellaneous

1. Some of the categorisations of the A'immah عليهم اهلل رحمة : Imaam at-Tirmidhi narrates this Hadeeth under, "Chapter: The Reward of the Shaheed". Imaam ibn Maajah narrates it under: "Chapter: The Virtue of a Shaheed fee Sabeelillaah". The second Hadeeth, that of Hadhrat Abu-d

Dardaa عنو اهلل رضي , is narrated in: "Chapter: The Shaheed is Granted Permission to Intercede", and by Imaam ibn Hibbaan under the heading: "The Mention That the Shaheed on the Day of Qiyaamah Will Intercede for 70 of His Family Members".

2. Mullaa `Ali Qaari عليو اهلل رحمة said: "And he is married, i.e. he is granted by way of marriage, 72 wives. By restricting it to "72" there is an indication that it refers to limiting and not excess (i.e. in Arabic, 70 many times just refers to a large number and is not a restriction to only 70. But by mentioning "72", it indicates that this is not the case here.) But there is also the possibility that this is simply the least amount that a Shaheed will get, because there is nothing to prevent (a Shaheed) from being granted much more (than this amount)." [Mirqaat al-Mafaateeh, 11:481]

Chapter: The Honour That Allaah Rabbul `Izzat Bestows Upon Some Shuhadaa

as an Increase in Virtue

The Fourteenth Hadeeth:

ِبَما أَُبش ُركَ َأَفََل : َوَسلَّمَ َعَلْيوِ اهللُ ىَصلَّ اهللِ َرُسْولُ ِليْ قَالَ : قَالَ - َعْنوُ اهللُ َرِضيَ - اهللِ َعْبدِ ْبنِ َجاِبرِ َعنْ َأبَاكَ َوَأْحَيا, ِحَجابٍ َورَاءِ ِمنْ ِإلَّ َقط َأَحداً اهللُ َكلَّمَ َما: قَالَ اهللِ َرُسْولَ يَا بَ َلى قُ ْلتُ قَالَ َأبَاكَ ِبوِ اهللُ َلِقيَ

َعزَّ الَرب قَالَ ثَانَِيةً ِفْيكَ فَأُقْ َتلُ ُتْحِيْيِنيْ َرب يَا: قَالَ ُأْعِطكَ َعَليَّ َتَمنَّ َعْبِديْ يَا فَ َقالَ ِكَفاحاً َفَكلََّموُ َها َأن َُّهمْ ِمن يْ َسَبقَ َقدْ ِإنَّوُ : َوَجلَّ َسِبْيلِ ِفيْ قُِتُلْوا الَِّذْينَ َتْحَسَبنَّ َوَل : اآْليَةُ َىِذهِ َوأُْنزَِلتْ : قَال يُ ْرَجُعْونَ َل ِإلَي ْ

َأْمَواتاً اهللِ

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ورواه, وغيرىم, خزيمة وابن, حبان وابن, ماجة وابن, غريب حسن: وقال - لو واللفظ - الترمذي رواهوالرناؤط اللباني وحسنو, مختصراً يعلى وأبو, والحميدي, أحمد

Hadhrat Jaabir ibn `Abdillaah عنهما اهلل رضي narrates: "Rasoolullaah سلمو عليو اهلل صلى said to me: "Shall I not give you the glad tidings of what Allaah granted your father?" I said, "Most definitely, Yaa Rasoolallaah." He said: "Allaah never spoke to anyone except from behind a barrier, but Allaah brought your father to life and spoke to him directly, saying, "O My bondsman, ask Me for anything: I will grant it to you." He said: "Yaa Rabb, grant me life (i.e. send me back to the Dunyaa) so that I can be killed for You a second time." Allaah `Azza wa Jall said: "I have already decreed that they (the Shuhadaa) will not return (to the Dunyaa)." He said: "And this Aayah was revealed:

{"Do not think of those who were killed fee Sabeelillaah as being dead."} [Narrated by Imaam at-Tirmidhi, and the wording (here) is as is reported by him, and he graded this Hadeeth as Hasan Ghareeb. It is also narrated by Imaam ibn Maajah, Imaam ibn Hibbaan, Imaam ibn Khuzaymah, Imaam Ahmad, Imaam al-Humaidi, Imaam Abu Ya`laa, and others.] Some benefits derived from the Hadeeth:

1. The virtue of giving glad-tidings to a Mu'min and relieving him from worries.

2. Establishment of the Sifah of Speech for Allaah `Azza wa Jall, and that He speaks what He wills, when He wills, and how He wills, Sub-haanah.

3. The vastness of the bounties of Allaah `Azza wa Jall and that He bestows it on whomsoever He chooses from His bondsmen. Al-`Ayni said: "And in it is a great virtue which was not heard of for anyone else from the Shuhadaa of the Dunyaa."

4. Nabi وسلم عليو اهلل صلى denied that Allaah had spoken to anyone (i.e. other than Ambiyaa) directly before `Abdullaah ibn Haraam عنو اهلل رضي . However, he did not deny the possibility of it occurring to any of the Shuhadaa after him, because specifying him for mention does not preclude the possibility of it happening for someone else as well, because no clear denial was made, and Allaah knows best.

5. The great status of one who is killed fee Sabeelillaah Ta`aalaa, which is

shown in that Hadhrat `Abdullaah ibn Haraam عنو اهلل رضي did not ask for anything - despite the One he is speaking with being Allaah Rabbul `Izzat, the Creator and Owner of everything - other than asking to be returned to the Dunyaa to be killed a second time, for how many a secret there is in Shahaadah that is not grasped except after witnessing it.

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6. The life of Barzakh differs from life in this Dunyaa, so no analogy is

made upon it. For this reason, Hadhrat `Abdullaah ibn Haraam عنو اهلل رضي said, "Bring back to life", i.e. return me alive to the Dunyaa. But, he is alive in Barzakh, the life of the Shuhadaa, speaking to Allaah Sub-haanahu

wa Ta`aalaa and asking from Him. Imaam as-Sindi عليو اهلل رحمة said: "It means: give me life in the Dunyaa, because all of the Shuhadaa are already alive (i.e. so no need to be brought to life), and he is alive, speaking, so how can he ask for being brought to life when that would be asking for something which he already had? (So it refers to living in the Dunyaa a second time)."

7. The great virtue bestowed upon Hadhrat `Abdullaah ibn Haraam اهلل رضي .عنو

Miscellaneous

1. Some categorisations of the A'immah عليهم اهلل رحمة : It is narrated by Imaam ibn Hibbaan under: "The Mention That Allaah Jalla wa `Alaa Spoke to `Abdullaah ibn `Amr ibn Haraam Directly After Giving Him Life). It is narrated by Imaam ibn Maajah under: "Chapter: The Virtue of Shahaadah fee Sabeelillaah".

2. Hadhrat `Abdullaah ibn Haraam عنو اهلل رضي went out to fight, seeking Shahaadah on that day, with the knowledge of Nabi وسلم عليو اهلل صلى , and he owed many debts which his son took care of after him. Despite this

(him owing debts), Nabi وسلم عليو اهلل صلى did not disapprove of him leaving for Jihaad and did not prevent him from taking part in the battle on account of debts. Rather, he attained this great virtue which nothing can compare to and no one before him had received. So, either this is before the coming of the Hadeeth, "A Shaheed is forgiven for every sin except debt." Narrated by Imaam Muslim. Or, those who do not have the means to repay the debt but who leave someone behind as a guarantor to repay

it are excluded from that (Hadeeth). Because, his son, Hadhrat Jaabir رضي عنو اهلل took care of the debts after him as a kafeel (guarantor). Or, it's

because the Battle of Uhud was fardh `ayn to defend Madeenah - as

mentioned by Shaykh-ul-Islaam (i.e. Imaam ibn Taymiyyah عليو اهلل رحمة ) - and in that case, there is no need to seek permission from the creditors, and a person who is killed in such a circumstance is forgiven for every sin, including debt, provided he had not left off paying the debt simply on account of negligence, and Allaah knows best.

Imaam ibn Qudaamah عليو اهلل رحمة said: "If he leaves behind money to cover the debt, or he leaves behind a kafeel (guarantor), then he can go out for battle without needing permission from the creditor(s). There is nass

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(clear text) for this from Imaam Ahmad, regarding one who leaves behind sufficient money (properties, etc.) to cover the debt. Because, Hadhrat

`Abdullaah ibn Haraam, the father of Hadhrat Jaabir ibn `Abdillaah رضي عنهما اهلل , went out for the Battle of Uhud despite owing numerous debts,

and he became Shaheed, and his son then settled the debts on his behalf

with the knowledge of Nabi وسلم عليو اهلل صلى , and Nabi وسلم عليو اهلل صلى did not criticise him for that and did not disapprove of his action, but praised him instead, and said: "The Malaa'ikah continued to shade him with their

wings until you raised him." And Rasoolullaah وسلم عليو اهلل صلى said to Hadhrat Jaabir عنهما اهلل رضي : "Do you know that Allaah brought your father to life and spoke to him directly?"

3. I had some confusion regarding the words mentioned in the Hadeeth, "He (Allaah) brought your father to life," because the Shuhadaa are alive already, by nass (clear text) of the Aayah on that issue, especially since the first of what was revealed concerning Shuhadaa was revealed concerning the Shuhadaa of Uhud, among them being Hadhrat `Abdullaah ibn Haraam. Then, what is the meaning of him being brought to life when he

was already alive? I found a mention of this by Mullaa `Ali al-Qaari اهلل رحمة He mentioned this issue himself and thereafter responded to it by .عليوsaying, "So if you ask: how do you join between this Hadeeth and between the Aayah: {"Rather, they (the Shuhadaa) are alive by their Rabb..."} because what is understood from it is that they are alive already, so how can those who are already alive be brought back to life? It is said that Allaah Ta`aalaa puts that Rooh (of the Shaheed) into the stomach of a green bird, and thus He brings that bird to life with that Rooh, and in this case, this is the meaning of al-Ihyaa (being brought to life). Or, what was intended by al-Ihyaa is an additional strength of Rooh granted to him, and by which he witnessed the Haqq with that strength." He mentioned other possibilities as well, and Allaah Ta`aalaa knows best. I say: It is possible that the words of the Hadeeth: "He brought your father to life," is a reference to the life which the Shuhadaa have and which is mentioned in the Aayah itself. So, he was brought to life just like all Shuhadaa are brought to life (the life of a Shaheed, immediately upon leaving this Dunyaa). Thereafter, he was given the additional virtue of Allaah speaking to him directly. What substantiates this is the Aayah of

Soorah Aal-e-`Imraan mentioned at the end of the Hadeeth, so, Nabi اهلل صلى وسلم عليو quoting that Aayah could be a way of informing that it is a

reference to the life of the Shuhadaa, and among them is Hadhrat

`Abdullaah ibn Haraam عنو اهلل رضي , in a general way. Then, the reason for mentioning the bringing to life of the father of Hadhrat Jaabir عنو اهلل رضي is

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to mention what came after it, of the special virtue Allaah Ta`aalaa granted him (of speaking to him), and Allaah Ta`aalaa knows best. One of the `Ulamaa wrote to me saying, "It is possible that by it, Nabi

وسلم عليو اهلل صلى intended to console Hadhrat Jaabir عنو اهلل رضي and convert his grief into happiness, by informing him that, "Your father is from those Shuhadaa mentioned in the Aayah." And Allaah knows best.

4. Imaam al-Hakeem at-Tirmidhi عليو اهلل حمةر said: "And his asking to be brought to life (in the Dunyaa) is because of what he experienced from the pleasure of giving his life (for Allaah) at the time of being killed, and, that time, the life he had given was a life in which sins had been committed, so he wanted to have a second life in which no sin would be committed, to give such a life fee Sabeelillaah as well." This meaning is also connected to the reason why the Shaheed desires to return to the Dunyaa to be killed 10 times over, because of what he sees of the virtues of Shahaadah.

Chapter: The Hoor-ul-`Een Descend and Race towards the Shaheed

The Fifteenth Hadeeth:

َرُجَلً ِإن يْ , اهللِ َرُسْولَ يَا: فَ َقالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى الَنِبيَّ َأَتى َأْسَودَ َرُجَلً َأنَّ : َعْنوُ اهللُ َرِضيَ َأَنسٍ َعنْ , اْلَجنَّةِ ِفيْ : قَالَ َأنَا؟ فَأَْينَ قْ َتلَ أُ َحتَّى َىُؤَلءِ قَاتَ ْلتُ َأنَا فَِإنْ , ِليْ َمالَ َل , اْلَوْجوِ قَِبْيحُ , الرِْيحِ ُمْنِتنُ , َأْسَودُ

َوَأْكثَ رَ رِْيَحكَ َوطَيَّبَ َوْجَهكَ اهللُ بَ يَّضَ َقدْ : فَ َقالَ َوَسلَّمَ َعَلْيوِ اهللُ َصلَّى الَنِبي فَأَتَاهُ , قُِتلَ َحتَّى فَ َقاَتلَ َنوُ َتْدُخلُ ُصْوفٍ ِمنْ َلوُ ُجبَّةً نَاَزَعْتوُ اْلِعْينِ اْلُحْورِ ِمنَ وُ َزْوَجتَ رََأْيتُ َلَقدْ : ِلغَْيرِهِ َأوْ ِلَهَذا َوقَالَ , َماَلكَ َوبَ ْينَ بَ ي ْ

ُجبَِّتوِ

, مسلم شرط على: الذىبي وقال, يخرجاه ولم مسلم شرط على صحيح حديث ىذا: وقال الحاكم رواه وصححو(, 303-4 ةالنبو دلئل) في البيهقي ورواه(, 414-2: اإلسَلم تاريخ) في أيضاً وصصحو

والترىيب الترغيب صحيح في اللباني الشيخ

Hadhrat Anas ibn Maalik عنو اهلل رضي narrates that a black (Sahaabi) came to Nabi وسلم عليو اهلل صلى and said: "Yaa Rasoolallaah, I am a black man, unpleasant in

smell, ugly in appearance, and I have no wealth. If I fight these (Kuffaar) until I

am killed, where will I be?" Rasoolullaah وسلم عليو اهلل صلى said, "In Jannah." So he fought (in Jihaad) until he was killed. Nabi وسلم عليو اهلل صلى came to him (after he was Shaheed) and said, "Allaah has brightened your face, made pleasant and

fragrant your smell, and made abundant your wealth." Rasoolullaah عليو اهلل صلى then said, (addressing) him or other than him, "Indeed, I saw his wife from وسلم

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the Hoor-ul-`Een entering between him and a jubbah (he was wearing) of wool.” [Narrated by Imaam al-Haakim, and he said, "This Hadeeth is Saheeh according to the conditions of Imaam Muslim, but they (Imaams Bukhaari and Muslim) did not narrate it." Imaam adh-Dhahabi said: "(It is Saheeh) according to the conditions of Imaam Muslim." He also authenticated it in Taareekh al-Islaam, 2:419. It is also narrated by Imaam al-Bayhaqi in Dalaa'il an-Nubuwwah, 4:303, and al-Albaani declared it to be Saheeh in at-Targheeb wat-Tarheeb.] Some benefits derived from the Hadeeth:

1. The Sahaabah seeking verification (from Nabi وسلم عليو اهلل صلى ) that the path of qitaal (fighting) which they are traversing ends in Jannah, by his saying, "If I fight these (Kuffaar) until I am killed, where will I be?" This shows that it is necessary that the Mujaahid be upon bayyinah (clear evidence) with regards to the matter of his fighting.

2. What the (Sahaabi) mentioned from his attributes, a