اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ
Chapter 11,
THE INTENTIONS IN JIHAD(جهاد).
The reward for Jihad(جهاد) only occurs when the intentions for fighting are purely for the sake of Allah.
Anas رضي الله عنه narrated the Messenger of Allah said:
When we return from the Battle of Tabook(تبوك), and we were across from Madina,
every step you took, and every valley you cross, there are people in Madina, who were with you.
The Companions asked:
How would they share in the rewards, while they were in Madina?
Rasool Allah ﷺ said: They are the ones, who wanted to join you, but were unable to.
This is in Bukhari(بخاريْ), Abu Daud(أبوداؤد) and Ibn-e-Maja(إبن ماجه).
So, if you made the intentions of Jihad(جهاد), and you couldn't go out to get the Ajr(أجْر) of it,
you made the intentions of Shahadah(شَهَادَة) and you didn't get it, you would get these status of Shuhadaa(شُهَدَاء).
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) said:
A Bedouin asked the Messenger of Allah about the man, who fights for booty and the man will fight to be remembered.
So who is in the sake of Allah?
The Messenger of Allah said:
The one, who fights to make the word of Allah far above is the one fighting for the sake of Allah.
And this is in Bukhari(بخاريْ) and Muslim(ألمسلم).
Abu Hurairah(أبوهريرة) narrated that a man came to Muhammadﷺ and said:
A man wants to go for Jihad(جهاد) and he also wants a worldly benefit.
The Messenger of Allah said: There's no reward for him.
When the people heard that it worried them, they told the man go back again.
Maybe he didn't understand him last time,
he went again and asked
the Messenger of Allah said:
There is no reward for him.
They told him to go a third time but the Messenger of Allah said, the same response
and this is Sahih(صحيح) Hadith(حديث) by Abu Daud(أبوداؤد), Ibn Habban(إبن حبان) and Al-Hakim(ألحاكم).
Abu Ya'la(أبويعلى) said, when the Messenger of Allah allowed fighting, I was already an old man incapable of fighting.
I also didn't have a servant to go in my Place so I hired someone to replace me.
And as a payback he would get my share of booty.
He said: I don't know how much the share of booty would be?
So why don't you specify a certain amount of money for me.
Just give me Just give me a salary!
I told him: I can give you three dinars,
when it was time to pay him, I told the Messenger of Allah about it,
he said:
I do not see for him any reward in this world or the hereafter for his fighting
except those three dinners, who you promised him.
That's all what he got out of it.
You know you risk your life you go and fight and only gets three Dinars.
Abu Daud(أبوداؤد), Al-Bayhaqi(ألبيهقي), Al Hakim(ألحَاكِم) and Sahaha Haudad(صحا حوداد).
Abu Hurairah(أبوهريرة) narrated that Amr Bin Aqyiash(عمر بن عقيش) had lent money with interest,
and he didn't want to become a Muslim until he collects it.
You know a lot of people think I'm not we're gonna make At-Toba(التوبة), until I sort this out or
I'm gonna start practicing until I get this out of the way,
so he wanted to get his money first and then become Muslim.
But on the day of the Battle of Uhud(أحَد), he asked: Where are my cousins?
They said: At Uhud(أحَد)!
He said: Where are so and so they replied, at Uhud(أحَد).
He said about someone else
and he was told they are at Uhud(أحَد).
He went ahead and put on his armor and went to Uhud(أحَد).
When the Muslims saw him, they said:
Stay away from us, Amr(عمرو).
He said: I've embraced Islam.
He then fought, until he was injured and was carried away to his family.
Saad Ibn Muadh(سعد إبن معاذ), told his sister to go and ask him whether he fought for the protection of his people
or for the sake of Allah and His Messenger.
She asked him and he said:
I fought for the sake of Allah and His messenger.
He died and entered into paradise without praying even one prayer.
Abu Daud(أبوداؤد), Al Hakim(ألحَاكِم), Sahaha Haudad(صحا حوداد).
Abu Hurairah(أبوهريرة) narrated, I heard Rasool Allah ﷺ say:
The first whom Allah will judge on the day of judgment is Ash-Shaheed(ألشَهِيد).
Allah will show him His blessings on him and would then ask him,
how Did you use these blessings.?
Shaheed(شَهِيد) would say: I fought for You, until I was killed.
Allah will say: You are a lying,
you fought in order to be recognized, as a fighter and you go that.
Then Allah order that he be carried to hellfire.
It’s in Muslim(ألمسلم) An-Nasai(ألنَّسائ) And Al Hakim(ألحَاكِم).
Ibn Masood(إبن مسعود) said: When the armies meet,
the angels descend to write down the men according to their state.
They write down that this person is fighting for money.
This person is fighting for power.
This person is fighting for recognition.
And this person is fighting for the sake of Allah.
The ones who fought, for the sake of Allah are the ones who will have paradise.
Tayeb(طيِّب) the different intentions in Jihad(جهاد),
Ibn Nuhas(إبن نُحاس) mentions a few,
having a pure intention in Jihad(جهاد) is important since Allah doesn't accept the Jihad(جهاد) of a Mujahid(مُجَاهِد)
unless he's fighting with the right intentions,
Mujahideen(مجاهدين) have different intentions.
Number one, the pleasure of Allah,
there are Mujahideen(مجاهدين) who intend with their Jihad(جهاد), the pleasure of Allah.
They do Because they believe Allah deserves to be served through, this ritual.
They do it for no reason other than gaining the approval of Allah.
The ones with such an intention are a few.
Number two,
LOVE OF ISLAM:
Some Mujahideen(مجاهدين) participated in Jihad(جهاد) because of their love and vigilance, care for Islam.
They want Islam to be victorious, and they want disbelief to be defeated.
You have a lot of people who, they care about the Ummah(امة).
And they cry when they see what is happening with the Muslims,
and they love Islam and they want Islam to be victorious.
So when they fight, they're fighting because they want Islam, that's their objective.
You know, I'm fighting because I want Islam to be victorious.
So Ibn Nuhas(إبن نُحاس) says: There is no doubt over the validity of the aforementioned two intentions,
number one and two,
Evidence that the Mujahid(مُجَاهِد) is basing their Jihad(جهاد) on one of the two intentions
is that they wouldn't care about others knowing about their Jihad(جهاد),
and they wouldn't brag about it.
As long as Allah knows about their Jihad(جهاد), that is sufficient for them.
So that's the acid test.
To tell you, if a person has number one and two,
they don't really care if they become famous, or their names are known.
I did this Jihad(جهاد) for the sake of Allahعَزَّوَجَلْ.
It doesn't matter who knows about it.
That's the sign of the good intention.
They don't brag about it.
You know, they don't go spend a season there and then come back
and try to gain approval of the people through it by bragging.
Yeah, because this recognition thing is a serious problem.
It's a human thing you want to be recognized
and that could interfere with the with the sincerity of the Jihad(جهاد).
Especially when it becomes stylish.
Number three seeking paradise,
Some Mujahideen(مجاهدين) do Jihad(جهاد) for the sake of entering paradise and being saved from hellfire.
This is the intention of most of the Mujahideen(مجاهدين).
And in fact, even when it comes to fighting for paradise,
you know some people could even be very specific about what exactly in paradise.
I mean somebody could fight for Hoor-Ul-Ain(حورالعين).
They're in so much in love with that Hooriya(حورية) whom they never met, all of the fighting is for her.
And they're fighting to impress her because they know that she’s watching.
Now some say: That this intention is not sufficient to reach the status of martyrdom
but the correct opinion is that this intention is sufficient in reaching the status of martyrdom
and there is an abundance of evidence from Qur'an, Sunnah(سنة) and the action of the Sahabah(صحابه) to support that.
The ones who say that it's not the intention you would find that among some of the early Sufi(صوفي) scholars.
They held the view that, Not just in Shahadah(شَهَادَة) or Jihad(جهاد)
they held the view that whatever you do in Islam, it should be for the pleasure of Allah and not for Jannah(جنة).
And this is a bit of an idealistic view and it's not really supported by Qur'an and Sunnah(سنة)
because we have a lot of Ahadith(احاديث) that show that if a person is doing it for the sake of Jannah(جنة),
it is valid because it is for the sake of Allahعَزَّوَجَل.
Because that is a promise of Allah for you,
it's a promise of Allah to Muslim that Allah will give you Jannah(جنة).
Allahعَزَّوَجَلْ says:
إِنَّ اللَّهَ اشتَرىٰ مِنَ المُؤمِنينَ أَنفُسَهُم وَأَموالَهُم بِأَنَّ لَهُمُ الجَنَّةَ ۚ
That’s the contract, that's the contract, agreement. Allahعَزَّوَجَلْ says:
إِنَّ اللَّهَ اشتَرىٰ مِنَ المُؤمِنينَ أَنفُسَهُم وَأَموالَهُم
وَأَموالَهُم بِأَنَّ لَهُمُ الجَنَّةَ ۚ
يُقاتِلونَ في سَبيلِ اللَّهِ فَيَقتُلونَ وَيُقتَلونَ ۖ
وَعدًا عَلَيهِ حَقًّا فِي التَّوراةِ وَالإِنجيلِ وَالقُرآنِ ۚ
وَمَن أَوفىٰ بِعَهدِهِ مِنَ اللَّهِ ۚ
فَاستَبشِروا بِبَيعِكُمُ الَّذي بايَعتُم بِهِ ۚ
وَذٰلِكَ هُوَ الفَوزُ العَظيمُ۞
Indeed Allah has purchased from the believers, their lives
and their properties in exchange for that they will have paradise.
So, it's absolutely fine for you to fight according to the terms of the agreements between you and Allah.
Allah makes a deal with you give me a your sole and your wealth
and I'm going to give you an Jannah(جنة) in exchange.
There's nothing wrong with it.
And if all what you're interested in Jannah(جنة) is the Hoor(حور), that's fine, you can fight for the Hoor(حور),
or the palace or the trees or the rivers, whatever.
يا أَيُّهَا الَّذينَ آمَنوا هَل أَدُلُّكُم عَلىٰ تِجارَةٍ تُنجيكُم مِن عَذابٍ أَليمٍ۞
تُؤمِنونَ بِاللَّهِ وَرَسولِهِ وَتُجاهِدونَ في سَبيلِ اللَّهِ بِأَموالِكُم وَأَنفُسِكُم ۚ
ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ۞
يَغفِر لَكُم ذُنوبَكُم وَيُدخِلكُم جَنّاتٍ تَجري مِن تَحتِهَا الأَنهارُ
وَمَساكِنَ طَيِّبَةً في جَنّاتِ عَدنٍ ۚ
ذٰلِكَ الفَوزُ العَظيمُ۞
O you believed Shall I guide you to a transaction that will save you from a painful punishment.
يا أَيُّهَا الَّذينَ آمَنوا هَل أَدُلُّكُم عَلىٰ تِجارَةٍ تُنجيكُم مِن عَذابٍ أَليمٍ۞
تُؤمِنونَ بِاللَّهِ وَرَسولِهِ وَتُجاهِدونَ في سَبيلِ اللَّهِ بِأَموالِكُم وَأَنفُسِكُم ۚ
ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ۞
يَغفِر لَكُم ذُنوبَكُم
وَيُدخِلكُم جَنّاتٍ تَجري مِن تَحتِهَا الأَنهارُ وَمَساكِنَ طَيِّبَةً في جَنّاتِ عَدنٍ ۚ
ذٰلِكَ الفَوزُ العَظيمُ۞
These are the Ayaat(آيات) in Surah As-Saff(سورة الصف).
You believe in Allah and His messenger and striving the cause of Allah with your wealth and your lives
that is best for you if you should know,
he will forgive for your sins and admit you to garden beneath which rivers flow
and pleasant dwellings in gardens of perpetual residence.
That is the great attainment.
The Messenger of Allah said:
Whoever fights in the path of Allah the time it takes to milk a camel is granted paradise.
Ibn Habban(إبن حبَّان), An-Nasae(ألنسائ) ,At-Tirmidhi(ألتِّرمِذِيْ), Ahmad(ألحمد), Ibn e Majah(إبن ماجه).
The Messenger of Allah said: Don't you love that Allah forgives you and admits you into paradise.
Then fight the path of Allah.
Rawah Ahmad(رواة أحمد), At-Tirmidhi(ألتِّرمِذِيْ).
So, now Ibn Nuhas(إبن نُحاس) is mentioning all of these evidence,
piece of evidence that it's alright to fight for Jannah(جنة).
Anas Ibn Malik(أنس إبن مالك) narrated that on the day of the Battle of Badr(بدر), the Messenger of Allah said,
stand up and face paradise, the width of which is like the Heavens and Earth.
So here Rasool Ullah is telling them fight with intentions of Jannah(جنة).
Stand up and go to Jannah!.
Umair Bin Al-Hamam(عمير بن ألحمام) said:
O Messenger of Allah paradise the width of which is like the heavens and Earth.
The Messenger of Allah said: Yes!
Umair(عمير) was eating from some dates in his hand.
He said: If I'm going to live as long as it takes to finish eating these dates, that's a long time
and he threw them away and he rushed to the battlefield and he was killed
and that's in Muslim(ألمسلم) and Al Hakim(ألحَاكِم).
It appears from the Hadith(حديث) that Umair(عمير) fought for the sake of paradise.
Shaddad Bin Al-Had(شدَّاد بن ألحاد) said that a Bedouin came to Messenger of Allah,
he believed in him, followed him.
During the Battle of the Trench, the Messenger of Allah was dividing the booties of war between the companions.
So he gave him, his portion.
The Bedouin said: What is this?
They said: Rasool Ullah sent it to you.
So he went to Rasool Allah ﷺ and said: What is this?
Rasool Allah ﷺ said: This is your share of the booty.
He said that's not why I followed you?
I followed you, in order that I be shot right here.
And he pointed to his throat,
with an arrow so I can die and enter into paradise.
Rasool Allah ﷺ said: If you are truthful with Allah, Allah will be truthful with you.
And then later, they went to fight,
The Bedouin was carried back to the messenger of Allah with an arrow injury in his throat.
Rasool Allah ﷺ asked if it was him? They said: Yes!
He said: He was truthful with Allah and Allah was truthful with him.
Rasool Allah ﷺ said:
O Allah, this servant of yours made Hijrah(هجرة) for Your sake, and then died as a martyr.
I'm a witness over that.
Abdur-Razzaq(عبدالرزاق) and An-Nasai(ألنَّسائ).
Subhaan Allah(سُبْحَان الله), Rasool Ullah is witnessing for him.
Notice here how the Messenger of Allah said:
I'm a witness over that.
When all what the Bedouin want was paradise.
If this was an invalid intention, he would have corrected them on the spot when he heard it from him.
So that should be clear.
Number four, SELF DEFENSE.
Some people only fight, when fought.
They have no intension but defending themselves.
Person with such intention is close to the above three mentioned intentions.
But is nevertheless lower than them, in status.
So it's a valid intentions but it's a bit lower in reward.
An-Nawwawi(ألنووِي) states that there are three categories of Shuhadaa(شُهَدآء).
Shaheed(شَهِيد) on this world and the hereafter.
This is the one who was killed in the path of Allah.
Number two,
Shaheed(شَهِيد) in the hereafter alone, but not this world.
This applies to the one, who drowns or the ones who dies in a plague.
What this means is that, you apply to them the Ahkam(أحكام) of Shaheed(شَهِيد) in Akhirah(آخرة) not in Duniyah(دُنِيَّا).
So you pray on them.
You wash them, give them Kafan(كفن).
So in Duniyah(دُنِيَّا) you treat them as dying from a natural cause.
But they are Shuhadaa(شُهَدآء) in Akhirah(آخرة).
And then there is Shaheed(شَهِيد) in this world only, but not in the hereafter.
This applies to the one who was killed in battle,
but didn't have the right intentions or stole from the booties.
So this person you, you treat him as a Shaheed(شَهِيد), you didn't Wash them,
don't pray Janazah(جنازة) on them but in Akhirah(آخرة) they're not Shuhadaa(شُهَدآء).
NUMBER FIVE: Both Jihad(جهاد) and booties and this is a very important,
there are some who go out with the intention of fighting for the sake of Allah
but they also have the intention of winning booties.
The scholars differed over this situation.
Some consider that this to be an invalid intention and there is no reward for such a Jihad(جهاد).
In fact there's a punishment because such a person was fighting for this world,
but other scholars consider this intention to be acceptable.
And this is the opinion of the majority of the Scholars.
This is the correct opinion because it fits into the actions of the Sahabah(صحابه).
Al-Qurtubi(ألقرطبي) states that
the Messenger of Allah, went to intercept the caravan of Quraish(قُرَيْشْ) led by Abu Sufiyan(أبوسُفيان).
This is evidence that's fighting for booty is fine because it is Halal(حلال) source of income.
This refutes the opinion adopted by a Imam(اِمَام) Malik(إمام مالك).
That this is a fight for this world,
there are Ahadith(احاديث) that state to whoever fight for the word of Allah to prevail is in the path of Allah,
and not the one who fights for booty.
But the meaning of this Hadith(حديث) is, if someone had the intention of fighting only for booty.
Then that is an invalid intention in Jihad(جهاد).
Another evidence that's such an intention was acceptable is where Allah says:
وَعَدَكُمُ اللَّهُ مَغانِمَ كَثيرَةً تَأخُذونَها فَعَجَّلَ لَكُم هٰذِهِ وَكَفَّ أَيدِيَ النّاسِ عَنكُم
وَكَفَّ أَيدِيَ النّاسِ عَنكُم وَلِتَكونَ آيَةً لِلمُؤمِنينَ وَيَهدِيَكُم صِراطًا مُستَقيمًا۞
وَعَدَكُمُ اللَّهُ مَغانِمَ كَثيرَةً
Allah has promised you much booty that you will take.
In Surat-Ul-Fath(سورة الفتح). Allahعَزَّوَجَلْ promises the Muslims booty.
One cannot imagine that Allah with promise His servants booty, but this allows them to desire it.
The action of Rasool Allah ﷺ is also evidence.
He has sent many raids on the caravan of the non believers.
Some other references to show that such intention is valid.
Abdullah Bin Hudhaifa(عبدالله بن حذيفة) said:
Rasool Allah ﷺ sent us on a raid, to win booty.
This in Abu Daud(أبوداؤد) and Al-Bayhaqi(ألبيهقي).
This is clear, since Messenger of Allah send them specifically to win booties.
Now taking booty, does decrease the reward but it does not invalidate the intention of Jihad(جهاد).
Abdullah Bin Amr Bin Al-Aas(عبدالله بن عَمْرُو بِن اَلْعَاص) narrated Rasool Allah ﷺ said:
Any army that wins and takes booty has received two thirds of their reward.
But if they lose and take no booty, they receive the entire reward.
So the Ajr(أجْر) is still there just decreases and this is in Sahih Muslim(صحيح مسلم).
So I hope that this point is clear.
NUMBER SIX, Booty.
There are fighters who joined Jihad(جهاد) for no purpose other than financial reward of booty.
If they were faced with the prospect of fighting without any financial compensation,
they would not be willing to participate.
So this really tells the difference between somebody who's fighting Jihad(جهاد) for the sake of Allah and booty.
And somebody who's only fighting for booty.
The one who is doing it for the sake of Allah, will still fight, even if there is no financial gain.
However the one doing it for money,
he is not going to fight unless they feel that they can make something out of it.
For these, there is no reward whatsoever and if such a person dies, he is not a Shaheed(شَهِيد).
NUMBER SEVEN, Recognition,
there are some who Fight for fame and recognition, such a person is not a Mujahid(مُجَاهِد).
And if he dies, he is not the Shaheed(شَهِيد).
He would also be one of the first to be thrown in the Hellfire, according to the Hadith(حديث).
When we talked about preparation for Jihad(جهاد),
this is one of the areas, where you want to prepare, yourself for.
You want to get into that stage, where you fight off the urge of being known as a pious person.
And you apply that to the other Ibadaat(عبادات).
So that When the issue of Jihad(جهاد) does come up and the opportunity of Shahadah(شَهَادَة) opens up for you,
you have already trained yourself on other ibadaat(عبادات), so that you're ready for this.
It doesn't take you by surprise.
So you've already Trained yourself, made Riyadha(رياضة) Tamreed( تمريد) that when it comes to Qiyam-Ul-lail(قيام اليل),
when it comes to Nafaqa(نفقة), you would do some of these are Ibadaat(عبادات) in secret.
Just for the sake of Allah, not try to let anybody know about it, even your wife.
Because sometimes you assume that your wife is not really somebody else.
And you forget that maybe sometimes the most important person that you would want to impress is your wife,
more than anybody else.
So there are some areas where you want to even conceal from the closest people to you.
Your wife, your children, your parents.
You do some nafaqat(نفقات) where nobody knows about it, nobody but you and Allah.
At all even your left hand doesn't know about it.
You do some Salah(صلاة) at the Joaf Al-Lail(جوف اليل), middle of the night, nobody knows about it.
Get yourself trained to doing Ibadaat(عبادات) asking for no credit or recognition except for Allahعَزَّوَجَلْ
and to satisfy that human need of recognition.
Always keep in mind that there is somebody watching you that's Allahعَزَّوَجَلْ.
And He is really the One, that you want to please.
Now how would it feel for your name to be mentioned on BBC and CNN,
you're Praised and they say the best things about you.
It feels good! You're famous!
Right?
And the Newspapers are writing about how such a fabulous person you are.
I mean your head will become so big that day,
but keep in mind that when you mention the name of Allahعَزَّوَجَلْ,
Rasool Allah ﷺ says: Allah will mention your name in a better gathering.
It's not BBC or CNN or it's not front page on newspaper,
your name will be mentioned in front of the angels of Allahعَزَّوَجَلْ.
So, that recognition is there, you just need to channel it, in the right direction,
be recognize it, in front of the angels, be recognize in front of the Hoor-Ul-Ain(حورالعين) if you want, be recognized…
But forget about people because they're not gonna give you any good and they're not gonna harm you.
Don't get yourself into a situation where you're not prepared and ready.
So, be ready in terms of intension to face Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله) and Shahadah(شَهَادَة).
Now if a person has both intentions of fighting for the sake of Allah and recognition,
then he would not be rewarded nor would he be punished.
At-Tirmidhi(ألتِّرمِذِيْ) narrates that Rasool Allah ﷺ said:
On the day of judgment when Allah will bring it together, the first and the last and announcement would be made.
If someone associate someone else with Me, in the intention of their deeds,
then let them seek the reward from whom they are associated because Allah accept no associates.
That's very fair.!
You did for somebody else. Go and claim the rewards from them.
Because it's not for Allah, so don't ask for the reward to come from Allah.
NUMBER EIGHT, Despair,
there are some in order to die and get rid of their Painful weakness debt Poverty, despair, or life of difficulty.
When they fight they are not thinking about pleasing Allah or raising high His word.
For such a person it is possible to state
that he is not considered the Shaheed(شَهِيد) because it Wasn't Jihad(جهاد) Done For the sake of Allah.
One can also argue that he is Shaheed(شَهِيد) because he made sure that he doesn't, take away his life,
except in that manner i.e. fighting the enemies of Allah.
So if he could have faced death by the hands of armed robbers for example, or illness, he wouldn't have opted for it.
You get the point here.
I would be more inclined to adopt the second view that he is in fact, a Shaheed(شَهِيد).
Even though he is nowhere close to the sincere martyrs.
So for example,
in a martyrdom operation, somebody is doing it, because they have given up on living.
So someone has given up on living and they decide to go and blow themselves up.
Is this a Shahadah(شَهَادَة) or not?
One of you would argue that it's not a Shahadah(شَهَادَة)
because the reason it was done out of despair giving up his living.
The other argument is that it is a Shahadah(شَهَادَة), because they didn't just swallow some pills and die at home.
They went and harmed the enemy.
However If somebody is doing it for the sake of Allah then it's clearly Shahadah(شَهَادَة).
It's only this situation, where it's due to despair that they're taking that step.
So these are the eight intentions that Ibn Nuhas(إبن نُحاس) mentions.
RULINGS ON BEING PAID FOR FIGHTING,
Scholars differs on the ruling of taking a payment in exchange of Jihad(جهاد).
Some allow it, while others prohibit it.
The ones who, allowed it, require that the payments should not be a conditions set by the Mujahid(مُجَاهِد).
So if the payment is with held, the Mujahid(مُجَاهِد) should still be willing to fight.
If that's not the case, then the intention of fighter is merely the worldly compensation rather than for the sake of Allah.
If a person only takes the payment because of their poverty,
and they cannot make Jihad(جهاد) without such a payment,
then there is no problem with the intention of such a person.
And with the Mujahideen(مجاهدين) today, Yani(يعني) most of them are not really financing themselves.
They're being paid to do it.
Their food is covered, their lodging is covered and that's payment, that means payment.
You know, we shouldn't only think of payments as been a salary.
When you are in a camp, you're not really Paying for your food or your lodging.
It's all taken care of.
So it will be included, what Ibn Nuhas(إبن نُحاس) is saying here.
Now it is allowed to take that payment.
Because they are doing it for the sake of Allahعَزَّوَجَلْ
but if somebody is there, just to take advantage of the free food
and lodging then that would be a problem in the intention.
The Messenger of Allah said
the fighter would get his reward while the one who finance the fighter would get his reward plus the reward of the fighter.
So there is somebody paying for this fighter,
ومَنْ جهَّزَ غَازِيًا فقد فَقَدْ غَزَا
There's somebody paying for that.
Seeking recognition in Jihad(جهاد) after starting it with a sincere intentions.
So the beginning was right.
You came back and now the intention is changing.
You want to show off and want people to know about it.
But when it was done originally, it was fine.
What happens in this situations.
Ibn Nuhas(إبن نُحاس) says:
The Mujahid(مُجَاهِد) may have the right intention throughout his Jihad(جهاد), until the battle is over.
But after that he might feel the urge to speak about his Jihad(جهاد) to people who didn't attend it.
In order to have them know that he is Mujahid(مُجَاهِد).
Or he might narrate stories intended to display his courage and skill in fighting.
There are references that such an act destroys his reward.
A man came to the Messenger of Allah and told him I have been fasting every day.
Rasool Allah ﷺ told him neither did you fast nor did you break your fast.
ما عصمت ولا افركت
This man came to Rasool Ullah and said: I'm fasting every day.
he's very happy about it, Rasul Ullah I'm fasting every day.
Rasool Allah ﷺ told him: You didn't fast and you didn't break you fast.
He didn’t fast meaning you're not gonna get credit for that, because you were bragging
and you didn't break your fast because you've only deprived yourself of food.
Therefore a person should not revealed to others, his Jihad(جهاد)
on that sense any of his good deeds in order to preserve his reward.
But if there is a benefit in him talking about his Jihad(جهاد),
like encouraging others or strengthening their hearts then that is allowed.
As long as his an intention is the benefit and not to show off.
So it's clear here that sometimes there's a benefit in telling the stories.
And some people are looked up to, therefore they should tell them stories.
A Mujahid(مُجَاهِد), who goes on to Jihad(جهاد) and dies without fighting is a Shaheed(شَهِيد).
Allah says,
وَمَن يُهاجِر في سَبيلِ اللَّهِ يَجِد فِي الأَرضِ مُراغَمًا كَثيرًا وَسَعَةً ۚ
وَمَن يَخرُج مِن بَيتِهِ مُهاجِرًا إِلَى اللَّهِ وَرَسولِهِ ثُمَّ يُدرِكهُ المَوتُ
فَقَد وَقَعَ أَجرُهُ عَلَى اللَّهِ ۗ وَكانَ اللَّهُ غَفورًا رَحيمًا۞
And whoever emigrates for the cause of Allah, he will find on the earth many alternative locations in abundance
and whoever leaves his home as an immigrant to Allah and His messenger and then death over takes him.
His reward has already become incumbent upon Allah
and Allah is ever forgiving and merciful.
Al-Nisa(ألنساء) Verse 100.
Abu Hurairah(ابوهريره) narrated Rasool Allah ﷺ said:
The likeliness of Mujahid(مُجَاهِد) is like the one, who's praying and fasting without taking a break from praying and fasting,
until he returns back to his family with booty or reward
or Allah would take his soul away and enter him into paradise.
Ibn Haban(إبن حبَّان), Bukhari(بخاريْ), Muslim(ألمسلم) and An-Nasai(ألنَّسائ).
Abu Hurairah(أبوهريرة) also narrates that Rasool Allah ﷺ said:
Who are these Shuhadaa(شُهَدآء)?
The companion said, the ones, who are killed in the path of Allah.
Rasool Allah ﷺ said:
Then the Shuhadaa(شُهَدآء) in my nation are but a few.
But the one, who was killed in the path of Allah is a Shaheed(شَهِيد).
The one who dies in the path of Allah is a Shaheed(شَهِيد).
So If you die, you are also a Shaheed(شَهِيد) as long as you are in the path of Allah.
The One who falls off his mount, in the path of Allah is a Shaheed(شَهِيد),
the one, who drowns in the path of Allah is Shaheed(شَهِيد).
The one who dies in a plague in the path of Allah is the Shaheed(شَهِيد),
the one who dies of an internal illness in the path of Allah is a Shaheed(شَهِيد).
Ibn Abi Shaibah(إبن أبي شيبة), Abu Daud(أبوداؤد), An-Nasae(ألنسائ) and Ibn Majah(إبن ماجة).
Sabura Bin Al-Faqih(صبورة بن ألفاكه) narrates I heard the Messenger of Allah say,
Shaytan(شَيْطَانْ) has intercepted the son of Adam(آدَم) on his path towards Islam and told him:
Are you going to become a Muslim and leave your heritage and the religion of your forefathers?
The son of Adam(آدَم) disobeyed to him and became a Muslim and he was forgiven.
Then Shaytan(شَيْطَانْ) sat for him on his path to Hijrah(هجرة) and he told him:
Do you make Hijrah(هجرة) and leave behind your home and land.?
He disobeyed him and made Hijrah(هجرة).
He then sat for him on his path towards Jihad(جهاد) and told him:
Are you going to fight and it is an exhaustion of yourself and wealth.
You would go to kill and would be killed and then your wife would be taken and the wealth divided.?
The son of Adam(آدَم) disobeyed him and went on Jihad(جهاد).
Rasool Allah ﷺ said:
Whoever does that it is incumbent upon Allah to admit him to paradise.
Or if he dies by his animals striking him, he would go to Paradise.
Rawah-O-Ahmad(رواة أحمد) and it is Hasan(حسن).
Some scholars consider the status of the one, who's killed in the path of Allah
and the one, who dies in the path of Allah to be equal.
They are equal in martyrdom and reward.
But the stronger opinion is that they're not.
There's a difference between the one, who is killed and the one, who dies a natural death in the path of Allah.
Obviously, the one who was killed has a higher status is preferred in a few ways.
Ibn Haban(إبن حبَّان) narrates, Rasool Allah ﷺ was asked about the best Jihad(جهاد).
He said: The best Jihad(جهاد) is the one in which your horse is slain and your blood is spilled.
So, the one who was killed has practiced the best Jihad(جهاد).
The dead is called dead even if he dies in the path of Allah,
while the Shaheed(شَهِيد) is not considered to be dead, according to the Ayah(آية),
وَلا تَحسَبَنَّ الَّذينَ قُتِلوا في سَبيلِ اللَّهِ أَمواتًا ۚ
بَل أَحياءٌ عِندَ رَبِّهِم يُرزَقونَ۞
And do not say about those who are killed in the way of Allah they are dead,
rather say they are alive but you perceive not.
These shouldn't be numbered, but somehow the numberings disappeared,
it should be number Two.
The dead is called dead, this is number two.
NUMBER THREE,
the killed would have his injuries witness for him on the Day of Judgment.
The injuries would gosh with Blood that smells like musk.
NUMBER FOUR,
the killed in the path of Allah will desire to come back to this world again and again, to be killed in the path of Allah.
That does not happen with the one, who dies a natural death in the path of Allah.
In Sahih Muslim(صحيح مسلم), Rasool Allah ﷺ says:
There's no soul that dies and faces reward from Allah, that would be pleased to go back to this world,
even if it would be given the World and Everything in it except For Shaheed(شَهِيد),
he wishes to come back to this world in order to be killed again in the path of Allah.
That is because of the great reward he sees given to the Shaheed(شَهِيد).
Being killed in the path of Allah forgives all sins.
That is not the case with natural death.
So this is number five.
Number Six,
The one dies in the path of Allah is prayed on, but the one Killed there's no prayer of Janazah(جنازة) offered.
Because prayer is performed to ask Allah to forgive the dead.
And since the Shaheed(شَهِيد) already has his sins forgiven,
why offer a prayer for him?
The next chapter is on martyrdom,
Shahadah(شَهَادَة),
asking for martyrdom and getting it.
Allah has made it mandatory on us to ask him in every prayer to be guided to the straight path.
The path of those, whom Allah has bestowed His favor on.
Allahعَزَّوَجَلْ says:
اهدِنَا الصِّراطَ المُستَقيمَ۞
It is farz(فرض) to recite this.
Righ!
You say at 17 times, Surat Fatiha(سورة ألفاتحه), it is farz(فرض) to recite Surat Fatiha(سورة ألفاتحه).
There is no other part of Qur'an that's Farz(فرض) to recite except Fatiha(فاتحه) its Farz Ain(فرض عين).
Everybody has to recite Al-Fatiha(ألفاتحه).
Because you have to do it, in every Raka'ah(ركعة) of Salah(صلاة), and the essence of Fatiha(فاتحه) is,
اهدِنَا الصِّراطَ المُستَقيمَ۞
Guide us through the straight path.
And then Allah says:
صِراطَ الَّذينَ أَنعَمتَ عَلَيهِم
The path of those, who have bestowed your favor upon.
Now, who are these?
You're asking Allah to guide you to the straight path, the path of those.
أنعم الله علينا
Allah talks about them in Surat An-Nisa(سورة ألنساء)
and gives us a definition of the ones, whom Allah bestowed His favor on.
وَمَن يُطِعِ اللَّهَ وَالرَّسولَ فَأُولٰئِكَ مَعَ الَّذينَ أَنعَمَ اللَّهُ عَلَيهِم
مِنَ النَّبِيّينَ وَالصِّدّيقينَ وَالشُّهَداءِ وَالصّالِحينَ ۚ وَحَسُنَ أُولٰئِكَ رَفيقًا۞
Allahعَزَّوَجَلْ says:
And who so ever obeys Allah and the messenger,
those will be with the ones upon Allah has bestowed favor of the prophets,
the steadfast affirmers of the truth, As-Sidiqeen(ألصديقين), the martyrs the Shuhadaa(شُهَدآء), and the righteous.
So we need to fall into one of these categories, obviously with in An-Nabuwa(ألنبوة).
That's not for us.
So we have Sidiqeen(صديقين), Shuhadaa(شُهَدآء) and Saliheen(صالحين).
Sidiqeen(صديقين), is the highest, Shuhadaa(شُهَدآء) next and then Saliheen(صالحين).
Sahil Ibn Haneef(سهل إبن حنيف) narrates: Rasool Allah ﷺ said:
Whoever asked Allah for martyrdom earnestly, Allah will elevate him to the level of martyrs, even if he dies on his bed.
ومات على فراشه
Number two,
Amr Bin Saad(عمر بن سعد) narrates:
A man came to pray, while the prophet was praying, and he said: Oh Allah,
I asked you for the best thing you give to your righteous servants,
when Rasool Allah ﷺ finished prayer he turned and said:
Who was the one speaking before, the man said:
Me, O Messenger of Allah,
Rasool Allah ﷺ said:
Then your horse would be slain, and you would be a martyr.
You asked for the best thing, that's the best thing,
Ibn Habban(إبن حبَّان) and Al Hakim(ألحَاكِم), Abu Ya'al(أبويعلى), Al-Bazzar(ألبزار), As-Sahaha Az-Zahbi( ألصحاح الذهبي).
Abu Hurairah(أبوهريرة) narrated Rasool Allah ﷺ said:
Whoever goes out in His cause with no purpose but to fight for His sake,
and believing in Him and His Messengers,
Allah will guarantee for him to either enter him into paradise or to return him home with rewards or booties.
In the name of whom Muhammad(محمد) soul is in His hand,
whoever is injured in the path of Allah,
the injury would come on the Day of Judgment, as it was in this world, the color is that of blood and the smell is that of musk.
In the name of Whom Muhammad(محمد) soul in His hand.
If it wasn't for making things difficult on Muslims,
I wouldn't have stayed behind any army, leaving in the path of Allah.
But I'm unable to find sustenance for the Muslims who stay behind,
and they have nothing, and it is difficult on them for me to go while leaving them behind.
In the name of Whom Muhammad(محمد) Soul is in His hand,
I wish I could fight in the Cause of Allah and then be killed, and then fight and then be killed, and then fight, then be killed.
If Rasool Allah ﷺ wants that status of Shahadah(شَهَادَة), then we should be begging, Allahعَزَّوَجَلْ for it.
This is the month of Ramadan(رمضان), so pray to Allahعَزَّوَجَلْ earnestly to grant you this level.
Because Subhaan Allah(سُبْحَان الله), I remember, in witr(وتر) in Dua Al-Qanoot(دعا قنوت) in the Masjid(مسجد).
When the Imam(اِمَام) is making Dua(دُعَا) everybody's saying Ameen(آمين) so loud.
And then when the Imam(اِمَام) says O Allah give us Shahadah(شَهَادَة),
the volume goes down.
Half of the people are not even saying Ameen(آمين).
So this Shahadah(شَهَادَة) is the thing that we should be asking Allahعَزَّوَجَلْ Begging Allahعَزَّوَجَلْ to give us,
because Allahعَزَّوَجَلْ said:
ويتخذ منكم شهدآء
He chooses.
It is a choice from Allahعَزَّوَجَلْ it's not given to everybody.
Jabir(جابر) narrated that he heard the Prophet mentioned the martyrs of Uhud(أحَد).
Rasool Allah ﷺ was talking about the Shuhadaa(شُهَدآء) of Uhud(أحَد) and then he said:
I wish, I have departed with my companions under that mountain, I wish I was with them.
Is'haq Bin Saad Ibn Abi Waqas(أسحاق بن سعد إبن أبي وقاص) narrated that his father told him.
This is a wonderful story.
Saad Ibn Abi Waqas(سعد إبن أبي وقاص) told his son.
So the son of Saad(سعد) is telling his grandson,
about the father, about the story of Saad Ibn Abi Waqas(سعد إبن أبي وقاص).
He told him that Abdullah Bin Jahash(عبدالله بن جحش) told him before the Battle of Uhud(أحَد).
Let's go and make Dua(دُعَا)!
So, this is before the battle, these are two friends Saad Ibn Abi Waqas(سعد إبن أبي وقاص) and Abdullah Bin Jahash(عبدالله بن جحش),
they said: Let's go and make Dua(دُعَا).
So they go and make Dua(دعاء)
So Saad(سعد) went first.
He said: Oh Allah, if we meet our enemy tomorrow.
Then lets me face a tough fighter, so I can fight him for Your sake and he can fight me.
Then let me defeat him and kill him.
And then now Abdullah(عبدالله)'s turn to make Dua(دُعَا).
So Abdullah(عبدالله) said: Oh Allah, let me face a tough fighter,
so I can fight him for Your sake and he can fight me.
Let him kill me, and then cut my nose and ears.
So when I meet you, you would ask me, Oh AbdAllah(عبدالله), why were your nose and ears cut off.
I would reply, they were cut off for Your sake, and for Your Messenger.
And then you would say: Yes! You spoke the truth.
Is'haq Bin Saad(إسحاق بن سعد) said: My father said: Oh my son.
The prayer of Abdullah(عبدالله) was better than mine.
I found him at the end of the day with his nose and ears, tied in a string.
Abdullah Bin Jahash(عبدالله بن جحش) was killed and his nose and ears were cut,
and they found them tied in the string.
It is in Al Hakim(ألحَاكِم) authenticated by Az-Zahbi(ألذهبي).
Umar Ibn Al-Khattab(عمرابن الخطاب) used to say: Oh Allah, I asked you for martyrdom,
in the city of your prophet.
And this is in Bukhari(بخاريْ).
Hafsa(حفصه), the daughter of Umar(عُمَر)
would go to her father and would say, Oh Father: How could you become a Shaheed(شَهِيد) in Madina?
Madina is the capital of Islam, there is no enemy that is going to come here.
So she said: I used to wonder, I mean, you asked for Shahadah(شَهَادَة) that's fine but in Madina,
in the house of the believers, the capital of the Muslims.
But the thing is to learn here from Umar(عُمَر), ask for what you want from Allahعَزَّوَجَلْ.
Ask for it, whatever it is, ask for it!
Subhaan Allah(سُبْحَان الله) Allah brought Shahadah(شَهَادَة) to Umar Ibn Al-Khattab(عمرابن الخطاب)
straight, not only to Madina, but to the Masjid An-Nabwi(مسجد ألنبوي) and in Salat-Ul-Fajr(صلاة الفجر).
He couldn't ask for anything better.
Allahعَزَّوَجَلْ sent him that man to kill him, because Allahعَزَّوَجَلْ chose Umar Ibn Al-Khattab(عمرابن الخطاب) to be a Shaheed(شَهِيد).
Az-Zahbi(ألذهبي) narrated that the Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) said:
I was with my brother Hisham(هشام) at Yarmook(يرموك),
and we spent our night praying that Allah blesses us with martyrdom.
The next day my brother got it but I didn't.
Anas(أنس) narrated the Messenger of Allah said: A man from Paradise will be asked by Allah.
Oh son of Adam(آدَم):
Are you satisfied with your dwelling?
He will say: Oh my Lord.
This is the greatest dwelling, Allah will say ask whatever you want.
He will say: I asked that you take me back to Earth, so I can be killed for you 10 times.
He says that when he sees the great status of martyrdom,
then Allah will ask a man from hellfire, or son of Adam(آدَم), how do you find your dwelling?
He would say Oh My lord, this is the worst dwelling.
Allah ask him, would you then save yourself from it by paying the equivalent of the whole world filled with gold.
He would say: Yes!
Allah would tell him, you are lying.
I asked you for less than that and you didn't do it.
All what I ask you is for,
لا اله الا الله
If the people of paradise will desire martyrdom, even though they are already given the greatest blessings.
Then How couldn't we ask for it.
When we are living in the dwelling and sorrow, pain, deception and evil,
and we don't even know whether we are heading for Paradise or hellfire.
Khalid Ibn Walid(خالد ابن وليد) said: I've already read the statement.
If I were to marry a beautiful woman whom I love, or if I were given the good news of having a newborn son
is less beloved and dear to my heart,
than to be in a cold icy night in an army waiting to meet my enemy the next morning,
I advise you to go in Jihad(جهاد).
These were the words of Khalid(خالد) before his death.
Abdullah Ibn Umar(عبدالله ابن عمر) said:
My father Umar(عُمَر) during the Battle of Uhud(أحَد) told his brother Zaed(زيد), Take my shield.
Zaed(زيد) replied: I'm seeking martyrdom just like you are,
and he refused to take it, they both ended up leaving it,
Abu Naeem Al-Hilyar(ابو نعيم ألحلير).
Zaed(زيد) was the older brother of Umar(عُمَر), he became Muslim before Umar(عُمَر).
He was a very tall man.
He sought after martyrdom during the Battle of Uhud(أحَد) but didn't get it.
He lived past the Messenger of Allah,
and during the battle of Yamamah(أليمامة), he was carrying the banner of the Muslim army.
He continued marching forward with it, fighting his way with his sword until he was killed,
and the banner fell down.
It was later picked up by Salim(سالم) the servant of Abu Hudhaifah(أبوحذيفة).
When the news of his death reached to Umar(عُمَر), he was extremely saddened by it.
He said, My brother became a Muslim before me, and then won martyrdom before me.
He would later say whenever the wind of the east blows, it would remind me of my brother Zaed(زيد).
Umar(عُمَر) wasn't allowed to participate in the battle of Yarmook(يرموك),
because Abu Bakr(ابوبكر) held him in Madina to be his advisor,
I mean in Al-Yamamah(أليمامة),
again Zaid(زيد) was older than Umar(عُمَر), he became Muslim before Umar(عُمَر) and he became a Shaheed(شَهِيد) before Umar(عُمَر),
but because Umar(عُمَر) didn't join in Yamamah(يمامة).
But his brother and son Abdullah(عبدالله), were there.
I want you, especially those of you who are fathers again, I mean, think about how dearly you love your son
and how much you care for them.
When Abdullah Ibn Umar(عبدالله ابن عمر) came back from Al-Yamamah(أليمامة).
And the news reached to Umar(عُمَر) that his brother was killed.
Umar(عُمَر) loved Zaed(زيد) a lot, he loved him a lot, and he was very saddened by the news of his death.
What was the response of Umar(عُمَر), when he saw Abdullah Ibn Umar(عبدالله ابن عمر) coming in, what do he tell him.?
Welcome, my son. Al-Hamdulillah(ألحمدلله), you came back safe,
Allah Ho Akbar(ألله أكبر) you didn't die, May Allah give you a longer life.
When Abdullah Ibn Umar(عبدالله ابن عمر) came in, Umar Ibn Al-Khattab(عمرابن الخطاب) looked at him and said:
How dare you show me your face,
when your uncle died as a Shaheed(شَهِيد) and you didn't.
Subhaan Allah(سُبْحَان الله), look at the words of Umar(عُمَر) to his son Abdullah(عبدالله).
Abdullah Ibn Umar(عبدالله ابن عمر) said: Oh my father, I asked Allah to give me Shahadah(شَهَادَة),
and my uncle asked for it, but he got it, but I didn't.
Now Umar Ibn Al-Khattab(عمرابن الخطاب) as it is said here,
Whenever the wind would blow from the east, he would remember Zaed(زيد),
it would bring him back the memories of his brother Zaid(زيد).
Salah Bin Aqsam(صلاح بن أقصم) told his son, Oh my son go ahead and fight.
His son went ahead and was killed, later on, Salah(صلاح) himself was killed.
When the wife of Salah(صلاح) received the news of the death of both her husband and son.
She told the women who came to give her their condolences.
If you are coming to congratulate me then you're welcome.
If you are here to give me condolences, then you must leave,
Ibn-Al-Mubarak(إبن مبارك), Az-Zahbi(الذهبي), in Seerah Alam-Un-Nubula(سيروعلام النبلاء), Abu Naeem Al-Hilya(أبونعيم ألحلية)
and Ibn Saad in Tabaqaat(طبقات سعد ).
Saad Ibn Ibrahim(سعدإبن اِبْراهِيْم) narrates that during the Battle of Qadisiyah(قادسية)
they passed by a man who had both his arms and both his legs cut off during the battle,
rolling in his blood, and he was reciting,
وَمَن يُطِعِ اللَّهَ وَالرَّسولَ فَأُولٰئِكَ مَعَ الَّذينَ أَنعَمَ اللَّهُ عَلَيهِم
مَعَ الَّذينَ أَنعَمَ اللَّهُ عَلَيهِم مِنَ النَّبِيّينَ وَالصِّدّيقينَ وَالشُّهَداءِ وَالصّالِحينَ ۚ
وَحَسُنَ أُولٰئِكَ رَفيقًا۞
And whosoever obeys Allah and His Messenger, those will be with the ones upon whom Allah has bestowed favor
of the prophets, the steadfast affirmers of truth, the martyrs and the righteous,
and excellent are those as companions.
They said: Who are you, he said the man from Ansaar(ألأنْصَار).
The virtues of martyrdom.
Martyrdom is a great blessing and a noble status that is not given except to the very fortunate.
The martyrs are accompanying the prophets in paradise.
And whosoever obeys Allah and the Messenger and recite this Ayah(آية) An-Nisa(ألنساء) Verse 69.
The scholars have different views on why the martyr is called to Shaheed(شَهِيد).
Shaheed(شَهِيد) in Arabic means witness, some of which are,
NUMBER ONE,
ألشهيدو من شهدالله له ورسوله
Because Allah and His angels are witnesses that paradise is granted for such a person.
They witness that paradise is granted for him, that's why he's called Shaheed(شَهِيد).
Because Shaheed(شَهِيد) means witness.
NUMBER TWO,
because their souls witness paradise, this is the opinion of Al-Qurtubi(ألقرطبي),
the souls of the Shuhadaa(شُهَدآء) are witnessing paradise.
NUMBER THREE,
because they are witnesses over the transaction between them and Allah mentioned in the verse.
إِنَّ اللَّهَ اشتَرىٰ مِنَ المُؤمِنينَ أَنفُسَهُم وَأَموالَهُم
وَأَموالَهُم بِأَنَّ لَهُمُ الجَنَّةَ ۚ
يُقاتِلونَ في سَبيلِ اللَّهِ فَيَقتُلونَ وَيُقتَلونَ ۖ
وَعدًا عَلَيهِ حَقًّا فِي التَّوراةِ وَالإِنجيلِ وَالقُرآنِ ۚ
وَمَن أَوفىٰ بِعَهدِهِ مِنَ اللَّهِ ۚ
فَاستَبشِروا بِبَيعِكُمُ الَّذي بايَعتُم بِهِ ۚ
وَذٰلِكَ هُوَ الفَوزُ العَظيمُ۞
Indeed Allah purchase from the believers their lives and their properties in exchange for that they will have paradise.
They fight in the Cause of Allah. So they kill and are killed.
It is a true promise binding upon him in the Torah(توراة) and the Gospel and the Qur'an
and who is truer to his covenant than Allah.
So rejoice in your transaction which you have contracted
and is that which is the great attainment.
At-Toba(التوبة) Verse 111.
NUMBER FOUR,
When the soul of the martyr leaves his body it witnesses the bounties, Allah has prepared for him.
So these are the various meanings given to Ash-Shaheed(شَهِيد).
Allah has bestowed on the Shaheed(شَهِيد) many bounties,
one of which is the fact that the Shaheed(شَهِيد) is alive.
وَلا تَحسَبَنَّ الَّذينَ قُتِلوا في سَبيلِ اللَّهِ أَمواتًا ۚ
بَل أَحياءٌ عِندَ رَبِّهِم يُرزَقونَ۞
وَلا تَحسَبَنَّ الَّذينَ قُتِلوا في سَبيلِ اللَّهِ أَمواتًا ۚ بَل أَحياءٌ عِندَ رَبِّهِم يُرزَقونَ۞
Rasool Allah ﷺ says in the Hadith(حديث) narrated by Ibn Abbas(إبن عباس),
the martyrs are on the banks of a river next to the gates of paradise in the green dome,
they received their provisions from paradise in the morning and night.
And this is an authentic Hadith(حديث).
So you find that different Hadith(حديث) mentioned different things about the souls of the Shuhadaa(شُهَدآء),
Ibn Nuhas(إبن نُحاس) says: Scholars interpreted the essence of the life of a martyr,
Al-Qurtubi(ألقرطبي) mentioned, the various views on the subject.
Al-Qurtubi(ألقرطبي) stated that the life of the Shaheed(شَهِيد), is in the literal sense,
and that their bodies are dead, but their souls are not, just like all the believers,
but the difference is that the Shaheed(شَهِيد) receives provisions from Paradise, while the rest of the believers don't.
So every soul does retain consciousness, whether it is a Shaheed(شَهِيد) or non Shaheed(شَهِيد), Muslim or non Muslim,
but the difference between the soul of the Shaheed(شَهِيد) and the soul of the believer,
is that the soul of Shaheed(شَهِيد) is given provision there's Rizq(رزق) coming on, so they are alive.
Mujahid(مُجَاهِد) say is the martyrs feed from the fruits of Paradise, but they are not actually in it.
Others say that the souls of the martyrs are inside green birds in paradise.
Al-Qurtubi(ألقرطبي) adopts this view because it is supported by the sayings of the Prophet.
Al-Qurtubi(ألقرطبي) continues by saying that the Shaheed(شَهِيد) would receive the reward of fighting one battle every year,
and he will also share in the rewards of every Jihad(جهاد) until the Day of Judgment.
My view is that the life of the Shaheed(شَهِيد) is different, and it depends on the status of the Shaheed(شَهِيد),
some Shaheed(شَهِيد)s would have their souls and the insides of birds of paradise.
Flying wherever they want in paradise,
others would be on the river just outside the gates of paradise,
and they would receive their provisions every morning and night from inside paradise.
The souls of others would be flying with the angels wherever they want,
and others would be reclining on thrones, in Jannah(جنة).
The Earth does not consume the bodies of the martyrs.
The body of the Shaheed(شَهِيد) does not decompose.
Abdul Rehman Bin Sa'sa(عبدالرحمن بن صعصعة) said:
And Allah Alam(ألله أعلم), this is general for every Shaheed(شَهِيد) or some.
Abdul Rehman Bin Sa'sa(عبدالرحمن بن صعصعة) said:
I was told that Amr Bin Jamuah(عمروبن جموح) and Abdullah Bin Amr(عبدالله بن عمرو), both from Ansaar(ألأنْصَار),
were martyred during the Battle of Uhud(أحَد) and the Messenger of Allah, placed them in the same grave.
During the reign of Muawiya(معاويه) , the storm flooded the cemetery.
So their grave was opened in order to change its location.
When the grave was opened their bodies were found in tact as if they died yesterday.
This occurred 46 years after their death.
It was mentioned by Imam Malik(إمام مالك).
The same incident is also referred to here, Jabir(جابر) narrates Muawiya(معاويه) said:
Whoever has a dead person in this cemetery, the cemetery of the martyrs of Uhud(أحَد) should remove the remains,
because it's so it was a floodplain and it was flooded so some of the bodies were uncovered.
So, Muawiya(معاويه) said: Move them to higher ground.
Jabir(جابر) said:
We pulled them out of their graves with tender bodies, as if they were alive.
One of the bodies was hit by an axe in the leg, and blood dripped from the injury,
we're talking about 46 years after they died.
The son of Ibn Abbas(إبن عباس) said: I went to the grave of my uncle Hamza(حمزه),
and I retrieved his body and it didn't change.
It was mentioned that the grave of the young man from the story of the trench.
Let me retract, in the first incident.
We have Amr Bin Jamooh(عمروبن جموح), and Abdullah Bin Amr(عبدالله بن عمرو).
It says that one of them had his right hand under his cheek as if he was sleeping.
When they described, they looked at him as if he was sleeping, he had his hand under his cheek.
We're alking about 46 years after they died.
It was mentioned that the grave of the young man from the story of the Trench, was found during the reign of Umar(عُمَر).
The young man had his hand over his head in the place the arrow hit him.
Al-Qurtubi(ألقرطبي) stated that the people of Madina narrated that the wall of the grave of the Messenger of Allah collapsed
during the reign of Al-Walid Bin Abdul Malik(ألوليد بن عبدالملك),
when Umar Bin Abdulaziz(عمر بن عبدالعزيز) was the governor of Madina.
When the wall collapsed the foot was uncovered
and the people were terrified, thinking that it was a foot of the Messenger of Allah.
The grandson of Umar(عُمَر) came and saw the foot and he said that it was the foot of his grandfather Umar(عُمَر),
and Umar(عُمَر) died as a Shaheed(شَهِيد).
If the martyr was considered to be alive, then there is no prayer for the dead performed for them.
Guarding the washing,
Imam Malik(إمام مالك), As-Shafie(ألشَّافعي) and Abu Hanifah(أبوحنيفه) say that the Shaheed(شَهِيد) shouldn't be washed.
In Al-Bukhari(ألبخاريْ) the Messenger of Allah ordered that the martyrs of Uhud(أحَد) be buried without any washing,
without prayer of Janazah(جنازة).
The reason, the martyrs are not washed because their blood would witness for them on the day of judgment.
Al-Hasan(ألحسن) and Ibn Musayyib(إبن مصيب) say that the Shaheed(شَهِيد) should be washed,
but the stronger opinion is that they are not washed.
Also regarding the prayer of Janazah(جنازة),
Imam Malik(إمام مالك), As-Shafie(ألشَّافعي) and Ahmed(أحمد) state that the prayer is not performed on the Shaheed(شَهِيد),
but the scholars of Kufa(كوفه) and Basra(بسرى) state otherwise.
The stronger opinion is that there is no prayer of Janazah(جنازة) for the Shaheed(شَهِيد).
All of the above stated relates to the one, who dies on the battlefield.
However, if a fighter is injured in the battlefield but then is rescued to another place, and is attended to.
And then, eats and drinks, but eventually dies from his injuries, then such a person is washed
and receives the prayer of Janazah(جنازة).
This is what the Sahabah(صحابه) did, with Umar(عُمَر), when he was killed.
We will close with this In Sha Allah(إنْ شاءالله),
deal with the instruction and the virtues of the martyrs.
Any questions?
We still have any question from earlier.?
In terms of the intention is done to free for example Muslim prisoners of war, or for ransom.
That would be a valid intention because one would compare it to the Sarayah(سراية) of Rasool Allah ﷺ
that he used to raid the caravans of Quraish(قُرَيْشْ).
See if one would look at the general picture.
Yes, it's true that they are causing some harm to the believers but it's all worldly harm.
It's restricted to Duniyah(دُنِيَّا).
The demolition of homes or killing some of the innocent people for example.
So this is a worldly harm, but if one would look at the benefits of this,
NUMBER ONE it's keeping the spirit Jihad(جهاد) alive.
NUMBER TWO, it is keeping the enemy all the time, on the tip of their toes,
they're always on guard, you're taking away from them their peace of mind,
psychologically it is extremely detrimental on the enemy.
The economy is suffering.
And like one of Al-Mujahideen(مجاهدين) said:
When your land is occupied, you do not have to win the battle against the occupier.
All you have to do is keep the struggle going.
In the end, the occupier will get tired pack up and leave.
So you just keep on going.
Obviously you will end up being harmed physically and more than the enemy.
But the enemy eventually will get tired and will have to withdraw.
So the thing is that the resistance needs to keep on going and should never go down, it's just carry on.
إِن تَكونوا تَألَمونَ فَإِنَّهُم يَألَمونَ كَما تَألَمونَ ۖ
If you're feeling pain, they are feeling pain just like you.
وَتَرجونَ مِنَ اللَّهِ ما لا يَرجونَ ۗ
And you are expecting from Allah, what they don't expect.
So in the long term it's for the benefit of the Ummah(امة).
Yani(يعني) I would see Khalid Ibn Walid(خالد ابن وليد) is that it is inappropriate for him to actually die in the battlefield.
Why? Because he is the sword of Allah.
So it's not befitting for the sword of Allah to be killed.
Sword of Allah needs be, his soul needs to be taken away on his bed, safely.
This Muslaha(مصلحة) and Mafsadah(مفسدة) thing was taken to the extreme
and it's only limited to worldly calculations without getting the spiritual and Akhirah(آخرة) calculations in it.
You know you always measure what's the Muslaha(مصلحة) and Mafsadah(مفسدة) in this
and it's always looked at from a worldly point of view in terms of numbers and physical loss.
If that's the case, then there's going to not going to be any battle.
Because the assumption is that you want to win a war without any losses, that will never happened.
Yani(يعني) Abu Bakr As-Siddique(أبوبكرالصديق) when he received the messenger from Ash-Sham(ألشَّام).
He said: What do you expect, you think that the Romans are going to walk out of their empire without a fight.
هذا ما كنا نحن واِيَّكم ونعلم انه حاصل منهم
We and you, already knew,
ما كان قوم ليخرج من سلطانهم ويدع ملك هم بغير قتال
People are not going to walk out of the kingdom and leave the reign without a fight.
And then the dream that was seen by Sharhabil Bin Hasana(شرحبيل بن حسنة),
رايتك انت والناس يمسكً وعد
I saw you walking with the people on a very rough terrain.
Abu Bakr(ابوبكر) said: That is Jihad(جهاد) we suffer from it and our enemies suffer from it
everybody suffers from it, suffering on both sides.
However, on the side of the enemy, keep in mind that pharmacies in Israel(اسرائيل) are running out of depression medicine.
So we need to always look at, all these calculations.
I think it was two years ago, a 1 million people either stayed away from Israel(اسرائيل) or left Israel(اسرائيل).
So it stopped immigration into the country.
So there are some huge benefits that came out of this suicide bombings.
And I think we mentioned before that that this will be the issue, this will be an issue of the future.
Yani(يعني) where do you stand on the issue of suicide bombings
because that is the one thing that no nuclear bombs, no deterrent force, no army, nothing can find the solution for it.
Somebody wants to die. What could you do to him? They want to die. You can't stop!
The dearest thing to them, which is their life, they're willing to give it, you can't hold anything on them.
You can twist their arms.
Yani(يعني) Allah Alam(ألله أعلم)
because and let's say that the Muslims are not even practicing and they're murdered, so that's the Shahadah(شَهَادَة)?
So the intentions of the person in life their objectives life also have to play a role.
Because there's a story I think we already read it, Al-Tartoshi(ألطرطوشي) mentions, about the man who asked to die without any pain.
And he went to sleep in the garden and the enemy came and cut his head.
So somebody saw him in a dream and told them, what happened to you?
He said: I went to sleep and then just woke up in Jannah(جنة).
We didn't talk about that yet, didn't we?
Ok this is a sneak preview of what's coming.
I think we talked about the issue of the woman.
We didn't talk about it?
When Jihad(جهاد) is Fard Ain(فرض عين) does it become Fard Ain(فرض عين) on women or not?
We didn't talk about it.?
We didn't!
But anyway, according to the Mad'hab(مذهب) of Ibn Nuhas(إبن نُحاس) and Mazd'hab(مذهب) of As-Shafie(ألشَّافعي),
that when Jihad(جهاد) become Fard Ain(فرض عين) on the community,
it becomes Fard Ain(فرض عين) also on women if they're able to fight.
And because Fard Ain(فرض عين) on them, so the rules of Fard Ain(فرض عين) apply to them, which means
she doesn't have to take permission from the husband.
If she has a martial art sister or something than, it needs to just go regardless of what the husband thinks.
The parents should be treated in the best manner, best way however, without compromising the Faroodh Ul-Ayad(فروض الآياد),
Fard Ain(فرض عين) is Fard Ain(فرض عين).
One of the brother said: I think, he was mentioning that one of the scholars was mentioning something like that,
if we didn't disobey our parents, none of us would have fight Jihad(جهاد).
So disobeying the parents is this, is obeying Allah!!!
But this should not carry spill over to other aspects.
Yani(يعني) it should be limited to that because the thing is, this would cause some complications.
Disobeying them in this, would cause complications.
And what could happen is? One could use that as an excuse to blow up the affair even further.
No, it should be restricted to that and the relationship with the parents
otherwise should be that of respect and honoring.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
سبحانك اللهم وبحمدك نشهد و الله إله إلَّا أنت نستغفرك ونتوب عليك