صحيح مسلم
Muslim
كتاب الإمارةThe Book on Government
باب بَيَانِ الشُّهَدَاءِ:Chapter: About the Martyrs
وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا جَرِيرٌ ، عَنْ سُهَيْلٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَا تَعُدُّونَ الشَّهِيدَ فِيكُمْ ؟ " ، قَالُوا : يَا رَسُولَ اللَّهِ ، مَنْ قُتِلَ فِي سَبِيلِ اللَّهِ فَهُوَ شَهِيدٌ ، قَالَ : " إِنَّ شُهَدَاءَ أُمَّتِي إِذًا لَقَلِيلٌ " ، قَالُوا : فَمَنْ هُمْ يَا رَسُولَ اللَّهِ ؟ ، قَالَ : " مَنْ قُتِلَ فِي سَبِيلِ اللَّهِ فَهُوَ شَهِيدٌ ، وَمَنْ مَاتَ فِي سَبِيلِ اللَّهِ فَهُوَ شَهِيدٌ ، وَمَنْ مَاتَ فِي الطَّاعُونِ فَهُوَ شَهِيدٌ ، وَمَنْ مَاتَ فِي الْبَطْنِ فَهُوَ شَهِيدٌ " ، قَالَ ابْنُ مِقْسَمٍ ٍ : أَشْهَدُ عَلَى أَبِيكَ فِي هَذَا الْحَدِيثِ أَنَّهُ ، قَالَ : وَالْغَرِيقُ شَهِيدٌ .
It has been narrated on the authority of Abu Hurairah (RA) (through another chain of transmitters) that the Messenger of Allah (ﷺ) said: Whom do you consider to be a martyr among you? They (the Companions) said: Messenger, of Allah, one who is slain in the way of Allah is a martyr. He said: Then (if this is the definition of a martyr) the martyrs of my Umma will be small in number. They asked: Messenger of Allah, who are they? He said: One who is slain in the way of Allah is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one who dies of cholera is a martyr. Ibn Miqsam said: I testify the truth of your father's statement (with regard to this tradition) that the Holy Prophet (ﷺ) said: One who is drowned is a martyr.It has been narrated on the authority of Abu Hurairah (RA) (through another chain of transmitters) that the Messenger of Allah (ﷺ) said: Whom do you consider to be a martyr among you? They (the Companions) said: Messenger, of Allah, one who is slain in the way of Allah is a martyr. He said: Then (if this is the definition of a martyr) the martyrs of my Umma will be small in number. They asked: Messenger of Allah, who are they? He said: One who is slain in the way of Allah is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one who dies of cholera is a martyr. Ibn Miqsam said: I testify the truth of your father's statement (with regard to this tradition) that the Holy Prophet (ﷺ) said: One who is drowned is a martyr.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The plague is a very dangerous epidemic disease which has, time and again, inflicted severe harm upon humanity. In India as well, it has struck repeatedly, and millions of people have fallen prey to it. In Islam, the death of a Muslim afflicted by the plague is considered a martyr’s death (shahada). The plague is a punishment from Allah (azab ilahi) that is imposed upon the world due to the abundance of sins. Allahumma ahfazna minhu (O Allah, protect us from it).
The plague is a very dangerous epidemic disease which has, time and again, inflicted severe harm upon humanity. In India as well, it has struck repeatedly, and millions of people have fallen prey to it. In Islam, the death of a Muslim afflicted by the plague is considered a martyr’s death (shahada). The plague is a punishment from Allah (azab ilahi) that is imposed upon the world due to the abundance of sins. Allahumma ahfazna minhu (O Allah, protect us from it).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5733
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The plague is a very grave, dangerous, and fatal disease, due to which humanity has repeatedly suffered severe harm. However, for the people of faith, it is a cause of martyrdom (shahadah).
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When those who were martyred in battle and those who died of the plague are presented before Allah, those who died of the plague will say, ‘We too are martyrs.’ It will be said for judgment that the wounds of those who died of the plague should be examined. If their wounds are like the wounds of the martyrs and blood flows from them from which the fragrance of musk emanates, then they will be counted among the martyrs. Thus, it will be seen that they possess these very qualities, so they will be counted among the martyrs.”
(Musnad Ahmad: 4/185)
However, to attain this rank, there are a few conditions, which will be mentioned in the following hadith.
The plague is a very grave, dangerous, and fatal disease, due to which humanity has repeatedly suffered severe harm. However, for the people of faith, it is a cause of martyrdom (shahadah).
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When those who were martyred in battle and those who died of the plague are presented before Allah, those who died of the plague will say, ‘We too are martyrs.’ It will be said for judgment that the wounds of those who died of the plague should be examined. If their wounds are like the wounds of the martyrs and blood flows from them from which the fragrance of musk emanates, then they will be counted among the martyrs. Thus, it will be seen that they possess these very qualities, so they will be counted among the martyrs.”
(Musnad Ahmad: 4/185)
However, to attain this rank, there are a few conditions, which will be mentioned in the following hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5733
Shaykh Muhammad Husayn Memon
Chapter of Sahih Bukhari Hadith No: 2829: «بَابُ الشَّهَادَةُ سَبْعٌ سِوَى الْقَتْلِ:»
Relation between the Chapter and the Hadith:
Imam Bukhari rahimahullah mentioned seven types of martyrdom in the chapter heading and presented a hadith as evidence which mentions five types. The seven types of martyrdom that Imam Bukhari rahimahullah mentioned in the chapter heading are also narrated in a hadith, but that hadith did not meet his conditions.
Ibn al-Munir rahimahullah says:
«ويحتمل عندي أن يكون البخاري أراد التنبيه على أن الشهادة لا تنحصر فى القتل، بل لها أسباب آخر وتلك الأسباب أيضا اختلفت الأحاديث فى عددها ففي بعضها خمسة، وهو الذى صح عند البخاري و وافق شرطه وفي بعضها سبعة، ولم يوافق شرط البخاري.» [المتواري، ص: 159]
“In my view, it is possible that Imam Bukhari rahimahullah intended to point out that martyrdom is not restricted only to fighting, but there are other causes as well, which are mentioned in various hadiths with different numbers. In some hadiths, water (i.e., drowning) is mentioned, which is according to Imam Bukhari rahimahullah’s conditions (as he has mentioned in his Sahih), and in some hadiths, seven are mentioned (as he established in the chapter), but those hadiths (in which seven are mentioned) are not according to Imam Bukhari rahimahullah’s conditions.”
Therefore, the relation between the chapter and the hadith is that Imam Bukhari rahimahullah is alluding to the hadith in which seven types of martyrdom are mentioned, which Imam Malik rahimahullah has mentioned in «المؤطا», narrated from Sayyiduna Jabir bin Atik radi Allahu anhu that:
«الشهداء سبعة سوى القتل» [مؤطا، كتاب الجنائز، رقم الحديث: 26]
“The martyrs are seven types besides those killed (in battle).”
Since this hadith was not according to Imam Bukhari rahimahullah’s conditions, he only alluded to it by establishing the chapter, and he narrated the hadith mentioning five types because it met his conditions.
Ibn Battal rahimahullah objected to the chapter heading, saying that the translation (chapter heading) is not derived from the hadith at all, because the heading mentions seven, while the hadith mentions four martyrs besides those killed. [شرح ابن بطال، ج 5، ص 42]
The answer to this objection is given by Ibn al-Munir rahimahullah, who says that Ibn Battal rahimahullah’s statement apparently indicates that Imam Bukhari rahimahullah wanted to include the hadith of Sayyiduna Jabir bin Atik radi Allahu anhu under this chapter heading, but fate did not allow him the opportunity. However, Ibn Battal’s statement is questionable. [المتواري على أبواب البخاري، ص: 158]
This chapter heading is derived from a narration in the Muwatta, which is narrated from Sayyiduna Jabir bin Atik radi Allahu anhu, and in it, seven types of martyrdom besides being killed in the path of Allah are mentioned. [فتح الباري، ج 6، ص: 43]
Muhammad Zakariyya Kandhlawi rahimahullah says:
«وعندي يمكن أن يقال إن لفظ ”سبع“ يطلق ويراد به الكثرة و معنى الترجمة أن أسباب الشهادة سوا القتل كثيرة.» [الأبواب والتراجم لصحيح البخاري، ج 4، ص: 223]
“In my view, when the word ‘seven’ (sab‘) is mentioned absolutely, it means abundance. Therefore, the meaning of the chapter heading will be that besides «قتل فى سبيل الله», there are many causes of martyrdom (which are mentioned in various places in the books of hadith), and the word ‘seven’ will not remain in its literal meaning, but will be taken in its figurative meaning (i.e., abundance).”
Benefit:
The highest rank of martyrdom is for the one who is killed in the path of Allah. Besides them, many ranks of martyrs are mentioned in the hadiths.
Thus, Hafiz Ibn Hajar rahimahullah has mentioned their number as twenty. [فتح الباري، ج 6، ص: 54]
Imam Zarqani rahimahullah, the commentator of Muwatta Imam Malik, has mentioned their number as twenty-seven. [شرح الزرقاني، ج 2، ص: 600]
Allamah Ayni rahimahullah has mentioned forty. [عمدة القاري، ج 14، ص: 124]
Allamah Suyuti rahimahullah has discussed this issue in detail and mentioned their number as thirty. [أوجز المسالك، ج 4، ص: 392 - أبواب السعادة فى أسباب الشهادة للسيوطى]
Muhammad Zakariyya Kandhlawi has mentioned their number as sixty. [أوجز المسالك، ج 4، ص: 294]
We will briefly mention these martyrs:
① The one killed in the path of Allah.
② The one who dies from pleurisy (dhat al-janb).
③ A woman who dies in the state of postnatal bleeding (nifas).
④ The one who dies defending his wealth.
⑤ The one who dies defending his religion, blood, or family.
⑥ The one trampled by a horse or camel.
⑦ The one bitten by a poisonous animal, snake, or scorpion.
⑧ The traveler who dies.
⑨ The one who keeps watch in the path of Allah.
⑩ The one eaten by a wild animal.
⑪ The one who sincerely seeks martyrdom and dies on his bed.
⑫ The one who dies of a stomach illness (mabtun).
⑬ The one who is bitten (ladigh).
⑭ The one who drowns (ghariq).
⑮ The one who dies falling from his mount.
⑯ The one who is thrown from the top of a mountain.
⑰ The one who drowns in a river.
⑱ The one who dies in a fire, etc.
For further details and research, see: [فتح الباري لابن حجر رحمه الله، ج 6، ص: 54 - شرح الزرقاني على مؤطا امام مالك ج 2، ص: 99-100 - عمدة القاري للعيني رحمه الله، ج 14، ص: 124 - اوجز المسالك، ج 4، ص 292]
Imam Nawawi rahimahullah, while discussing these ranks, concluded:
«المراد بشهادة هؤلاء كلهم غير المقتول فى سبيل الله إنهم يكون لهم ثواب الشهداء و أماني الدنيا فيغسلون و يصلى عليهم و قد سبق فى كتب الإيمان بيان هذا و أن الشهداء ثلاثة أقسام شهيد فى الدنيا و الآخرة و هو المقتول فى الحرب الكفار و شهيد فى الآخرة دون أحكام الدنيا و هم هؤلاء المذكورون هنا و شهيد فى الدنيا دون الآخرة و هو من غل فى الغنيمة أو قتل مدبرا.» [شرح نووي، ج 2، ص: 142]
“That is, besides those killed, the meaning of all these martyrdoms is that they will receive the reward of martyrs in the Hereafter, but in this world, they will not be treated like martyrs; rather, they will be washed (ghusl) like ordinary Muslims, and the funeral prayer will be performed over them. Martyrs are of three types: one is those who are martyrs in both this world and the Hereafter, those who are killed in jihad at the hands of disbelievers; the second type are those who are martyrs in this world but not in the Hereafter, such as those who committed treachery in war booty, etc.; the third type are those who are martyrs in the Hereafter but the rulings of martyrs will not apply to them in this world—these are the martyrs mentioned here.”
➊ Who are meant by “martyr in this world and the Hereafter” (shahid fi al-dunya wa al-akhirah)?
This refers to those who fight jihad for the exaltation of Allah’s word and are martyred.
➋ Who are meant by “martyr in this world” (shahid fi al-dunya)?
This refers to the person who is killed in the battlefield, but his intention was showing off, fame, or reputation, or he was fleeing, or he committed treachery in war booty.
➌ Who are meant by “martyr in the Hereafter” (shahid fi al-akhirah)?
This refers to those who die by being crushed under a wall, or by burning, or by a stomach illness, etc.
This is the third category, upon whom the rulings of martyrdom will not apply in this world, i.e., they will be given a ritual bath (ghusl) and shrouded. [فتح الباري، ج 6، ص: 53-55 - شرح الكرماني، ج 5، ص: 43 - عمدة القاري، ج 14، ص: 127]
Relation between the Chapter and the Hadith:
Imam Bukhari rahimahullah mentioned seven types of martyrdom in the chapter heading and presented a hadith as evidence which mentions five types. The seven types of martyrdom that Imam Bukhari rahimahullah mentioned in the chapter heading are also narrated in a hadith, but that hadith did not meet his conditions.
Ibn al-Munir rahimahullah says:
«ويحتمل عندي أن يكون البخاري أراد التنبيه على أن الشهادة لا تنحصر فى القتل، بل لها أسباب آخر وتلك الأسباب أيضا اختلفت الأحاديث فى عددها ففي بعضها خمسة، وهو الذى صح عند البخاري و وافق شرطه وفي بعضها سبعة، ولم يوافق شرط البخاري.» [المتواري، ص: 159]
“In my view, it is possible that Imam Bukhari rahimahullah intended to point out that martyrdom is not restricted only to fighting, but there are other causes as well, which are mentioned in various hadiths with different numbers. In some hadiths, water (i.e., drowning) is mentioned, which is according to Imam Bukhari rahimahullah’s conditions (as he has mentioned in his Sahih), and in some hadiths, seven are mentioned (as he established in the chapter), but those hadiths (in which seven are mentioned) are not according to Imam Bukhari rahimahullah’s conditions.”
Therefore, the relation between the chapter and the hadith is that Imam Bukhari rahimahullah is alluding to the hadith in which seven types of martyrdom are mentioned, which Imam Malik rahimahullah has mentioned in «المؤطا», narrated from Sayyiduna Jabir bin Atik radi Allahu anhu that:
«الشهداء سبعة سوى القتل» [مؤطا، كتاب الجنائز، رقم الحديث: 26]
“The martyrs are seven types besides those killed (in battle).”
Since this hadith was not according to Imam Bukhari rahimahullah’s conditions, he only alluded to it by establishing the chapter, and he narrated the hadith mentioning five types because it met his conditions.
Ibn Battal rahimahullah objected to the chapter heading, saying that the translation (chapter heading) is not derived from the hadith at all, because the heading mentions seven, while the hadith mentions four martyrs besides those killed. [شرح ابن بطال، ج 5، ص 42]
The answer to this objection is given by Ibn al-Munir rahimahullah, who says that Ibn Battal rahimahullah’s statement apparently indicates that Imam Bukhari rahimahullah wanted to include the hadith of Sayyiduna Jabir bin Atik radi Allahu anhu under this chapter heading, but fate did not allow him the opportunity. However, Ibn Battal’s statement is questionable. [المتواري على أبواب البخاري، ص: 158]
This chapter heading is derived from a narration in the Muwatta, which is narrated from Sayyiduna Jabir bin Atik radi Allahu anhu, and in it, seven types of martyrdom besides being killed in the path of Allah are mentioned. [فتح الباري، ج 6، ص: 43]
Muhammad Zakariyya Kandhlawi rahimahullah says:
«وعندي يمكن أن يقال إن لفظ ”سبع“ يطلق ويراد به الكثرة و معنى الترجمة أن أسباب الشهادة سوا القتل كثيرة.» [الأبواب والتراجم لصحيح البخاري، ج 4، ص: 223]
“In my view, when the word ‘seven’ (sab‘) is mentioned absolutely, it means abundance. Therefore, the meaning of the chapter heading will be that besides «قتل فى سبيل الله», there are many causes of martyrdom (which are mentioned in various places in the books of hadith), and the word ‘seven’ will not remain in its literal meaning, but will be taken in its figurative meaning (i.e., abundance).”
Benefit:
The highest rank of martyrdom is for the one who is killed in the path of Allah. Besides them, many ranks of martyrs are mentioned in the hadiths.
Thus, Hafiz Ibn Hajar rahimahullah has mentioned their number as twenty. [فتح الباري، ج 6، ص: 54]
Imam Zarqani rahimahullah, the commentator of Muwatta Imam Malik, has mentioned their number as twenty-seven. [شرح الزرقاني، ج 2، ص: 600]
Allamah Ayni rahimahullah has mentioned forty. [عمدة القاري، ج 14، ص: 124]
Allamah Suyuti rahimahullah has discussed this issue in detail and mentioned their number as thirty. [أوجز المسالك، ج 4، ص: 392 - أبواب السعادة فى أسباب الشهادة للسيوطى]
Muhammad Zakariyya Kandhlawi has mentioned their number as sixty. [أوجز المسالك، ج 4، ص: 294]
We will briefly mention these martyrs:
① The one killed in the path of Allah.
② The one who dies from pleurisy (dhat al-janb).
③ A woman who dies in the state of postnatal bleeding (nifas).
④ The one who dies defending his wealth.
⑤ The one who dies defending his religion, blood, or family.
⑥ The one trampled by a horse or camel.
⑦ The one bitten by a poisonous animal, snake, or scorpion.
⑧ The traveler who dies.
⑨ The one who keeps watch in the path of Allah.
⑩ The one eaten by a wild animal.
⑪ The one who sincerely seeks martyrdom and dies on his bed.
⑫ The one who dies of a stomach illness (mabtun).
⑬ The one who is bitten (ladigh).
⑭ The one who drowns (ghariq).
⑮ The one who dies falling from his mount.
⑯ The one who is thrown from the top of a mountain.
⑰ The one who drowns in a river.
⑱ The one who dies in a fire, etc.
For further details and research, see: [فتح الباري لابن حجر رحمه الله، ج 6، ص: 54 - شرح الزرقاني على مؤطا امام مالك ج 2، ص: 99-100 - عمدة القاري للعيني رحمه الله، ج 14، ص: 124 - اوجز المسالك، ج 4، ص 292]
Imam Nawawi rahimahullah, while discussing these ranks, concluded:
«المراد بشهادة هؤلاء كلهم غير المقتول فى سبيل الله إنهم يكون لهم ثواب الشهداء و أماني الدنيا فيغسلون و يصلى عليهم و قد سبق فى كتب الإيمان بيان هذا و أن الشهداء ثلاثة أقسام شهيد فى الدنيا و الآخرة و هو المقتول فى الحرب الكفار و شهيد فى الآخرة دون أحكام الدنيا و هم هؤلاء المذكورون هنا و شهيد فى الدنيا دون الآخرة و هو من غل فى الغنيمة أو قتل مدبرا.» [شرح نووي، ج 2، ص: 142]
“That is, besides those killed, the meaning of all these martyrdoms is that they will receive the reward of martyrs in the Hereafter, but in this world, they will not be treated like martyrs; rather, they will be washed (ghusl) like ordinary Muslims, and the funeral prayer will be performed over them. Martyrs are of three types: one is those who are martyrs in both this world and the Hereafter, those who are killed in jihad at the hands of disbelievers; the second type are those who are martyrs in this world but not in the Hereafter, such as those who committed treachery in war booty, etc.; the third type are those who are martyrs in the Hereafter but the rulings of martyrs will not apply to them in this world—these are the martyrs mentioned here.”
➊ Who are meant by “martyr in this world and the Hereafter” (shahid fi al-dunya wa al-akhirah)?
This refers to those who fight jihad for the exaltation of Allah’s word and are martyred.
➋ Who are meant by “martyr in this world” (shahid fi al-dunya)?
This refers to the person who is killed in the battlefield, but his intention was showing off, fame, or reputation, or he was fleeing, or he committed treachery in war booty.
➌ Who are meant by “martyr in the Hereafter” (shahid fi al-akhirah)?
This refers to those who die by being crushed under a wall, or by burning, or by a stomach illness, etc.
This is the third category, upon whom the rulings of martyrdom will not apply in this world, i.e., they will be given a ritual bath (ghusl) and shrouded. [فتح الباري، ج 6، ص: 53-55 - شرح الكرماني، ج 5، ص: 43 - عمدة القاري، ج 14، ص: 127]
Source: Awn al-Bari fi Munasabat Tarajim al-Bukhari, Volume One, Page: 400
Maulana Dawood Raz
Hadith Commentary: In some ahadith, there is a clear mention of seven types of martyrdom. The Imam (rahimahullah) has set the title in view of these ahadith, but since these ahadith did not meet his conditions, he did not include them under the chapter.
The purpose is to clarify that martyrdom (shahadah) is not limited only to being killed while fighting in jihad, but it has various forms.
It is another matter that attaining martyrdom while fighting in the path of Allah holds a very high rank.
(In other narrations, it is mentioned that whoever dies by burning, or from pneumonia, or a woman in childbirth, or a person while protecting his wealth or life, or during travel, or from the bite of a snake or scorpion, or from being torn apart by a wild animal, he is a martyr (shaheed). Imam Nawawi (rahimahullah) says: “What is meant by the martyrdom of all these, other than the one killed in the path of Allah, is that they will have the reward of martyrs in the Hereafter. As for in this world, they will be washed (given ritual bath) and funeral prayer will be performed over them. It has already been explained in the Book of Faith that martyrs are of three types: a martyr in this world and the Hereafter, and he is the one killed in battle against the disbelievers; a martyr in the Hereafter but not in the rulings of this world, and these are those mentioned here; and a martyr in this world but not in the Hereafter, and he is the one who embezzled from the spoils of war or was killed while fleeing.” (Nawawi, vol. 2, p. 134))
That is, apart from the one killed (in battle), the meaning of all these types of martyrdom is that in the Hereafter they will receive the reward of martyrs, but in this world, they will not be treated like martyrs; rather, they will be given ritual bath (ghusl) like ordinary Muslims and funeral prayer will be performed over them.
Martyrs are of three types: first, those who are martyrs in both this world and the Hereafter—those who are killed at the hands of the disbelievers in jihad.
The second type of martyrs are those who are martyrs in the Hereafter but not in this world—these are the ones who have committed treachery in the spoils of war, etc.
The third type of martyrs are those who are martyrs in this world but the rulings of martyrs will not apply to them in this world—such martyrs are those mentioned here.
To explain the reality of the word “shaheed” (martyr), Imam Nawawi, the commentator of Sahih Muslim, writes:
“As for the reason for calling him ‘shaheed’ (martyr), al-Nadr ibn Shumayl said: because he is alive, meaning their souls are present and alive in the Abode of Peace (Dar al-Salam), while the souls of others will only be present there on the Day of Resurrection. Ibn al-Anbari said: because Allah, the Exalted, and His angels, peace be upon them, bear witness for him to Paradise. And it is said: because when his soul departs, he witnesses what Allah, the Exalted, has prepared for him of reward and honor. And it is said: because the angels of mercy are present at his martyrdom and take his soul. And it is said: because, based on apparent martyrdom, testimony is given to his faith and good ending. And it is said: because his blood is a witness for him, which testifies to his martyrdom. And it is said: because he will bear witness against the nations on the Day of Resurrection that their messengers conveyed Allah’s messages to them, and according to this view, others besides them will also share in this description.” (Nawawi, vol. 2, p. 134)
That is, regarding the reason for the naming of “shaheed” (martyr): al-Nadr ibn Shumayl said that he is alive, meaning his soul remains alive and present in the Abode of Peace (Dar al-Salam), while the souls of others will be present there on the Day of Resurrection.
Ibn al-Anbari said: because Allah, the Exalted, and His angels bear witness for him to Paradise. And it is said: because whenever his soul departs, he witnesses Allah’s promises regarding reward and honor. And it is said: because the angels of mercy are present at his martyrdom and take his soul. And it is said: because, based on apparent martyrdom, testimony is given to his faith and good ending. And it is said: because his blood will be a witness for him, which will testify to his martyrdom. And it is said: because he will bear witness against other nations on the Day of Resurrection that their messengers conveyed Allah’s messages to them, and according to this view, others besides them will also share in this description.
The purpose is to clarify that martyrdom (shahadah) is not limited only to being killed while fighting in jihad, but it has various forms.
It is another matter that attaining martyrdom while fighting in the path of Allah holds a very high rank.
(In other narrations, it is mentioned that whoever dies by burning, or from pneumonia, or a woman in childbirth, or a person while protecting his wealth or life, or during travel, or from the bite of a snake or scorpion, or from being torn apart by a wild animal, he is a martyr (shaheed). Imam Nawawi (rahimahullah) says: “What is meant by the martyrdom of all these, other than the one killed in the path of Allah, is that they will have the reward of martyrs in the Hereafter. As for in this world, they will be washed (given ritual bath) and funeral prayer will be performed over them. It has already been explained in the Book of Faith that martyrs are of three types: a martyr in this world and the Hereafter, and he is the one killed in battle against the disbelievers; a martyr in the Hereafter but not in the rulings of this world, and these are those mentioned here; and a martyr in this world but not in the Hereafter, and he is the one who embezzled from the spoils of war or was killed while fleeing.” (Nawawi, vol. 2, p. 134))
That is, apart from the one killed (in battle), the meaning of all these types of martyrdom is that in the Hereafter they will receive the reward of martyrs, but in this world, they will not be treated like martyrs; rather, they will be given ritual bath (ghusl) like ordinary Muslims and funeral prayer will be performed over them.
Martyrs are of three types: first, those who are martyrs in both this world and the Hereafter—those who are killed at the hands of the disbelievers in jihad.
The second type of martyrs are those who are martyrs in the Hereafter but not in this world—these are the ones who have committed treachery in the spoils of war, etc.
The third type of martyrs are those who are martyrs in this world but the rulings of martyrs will not apply to them in this world—such martyrs are those mentioned here.
To explain the reality of the word “shaheed” (martyr), Imam Nawawi, the commentator of Sahih Muslim, writes:
“As for the reason for calling him ‘shaheed’ (martyr), al-Nadr ibn Shumayl said: because he is alive, meaning their souls are present and alive in the Abode of Peace (Dar al-Salam), while the souls of others will only be present there on the Day of Resurrection. Ibn al-Anbari said: because Allah, the Exalted, and His angels, peace be upon them, bear witness for him to Paradise. And it is said: because when his soul departs, he witnesses what Allah, the Exalted, has prepared for him of reward and honor. And it is said: because the angels of mercy are present at his martyrdom and take his soul. And it is said: because, based on apparent martyrdom, testimony is given to his faith and good ending. And it is said: because his blood is a witness for him, which testifies to his martyrdom. And it is said: because he will bear witness against the nations on the Day of Resurrection that their messengers conveyed Allah’s messages to them, and according to this view, others besides them will also share in this description.” (Nawawi, vol. 2, p. 134)
That is, regarding the reason for the naming of “shaheed” (martyr): al-Nadr ibn Shumayl said that he is alive, meaning his soul remains alive and present in the Abode of Peace (Dar al-Salam), while the souls of others will be present there on the Day of Resurrection.
Ibn al-Anbari said: because Allah, the Exalted, and His angels bear witness for him to Paradise. And it is said: because whenever his soul departs, he witnesses Allah’s promises regarding reward and honor. And it is said: because the angels of mercy are present at his martyrdom and take his soul. And it is said: because, based on apparent martyrdom, testimony is given to his faith and good ending. And it is said: because his blood will be a witness for him, which will testify to his martyrdom. And it is said: because he will bear witness against other nations on the Day of Resurrection that their messengers conveyed Allah’s messages to them, and according to this view, others besides them will also share in this description.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2829
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
These are five categories of people whom Allah, the Exalted, will grant the reward of martyrs (shuhada) on the Day of Resurrection. In some narrations, mention is made of a few other people as well. There is no contradiction in these hadiths, because initially the Prophet (sallallahu alayhi wa sallam) was informed about only this number of people, and later Allah, the Exalted, added some more individuals to this list. Among them, the rank of the one martyred in the path of Allah (shahid fi sabilillah) is the highest, because the true martyr is only the one who fought sincerely in the way of Allah.
1:
These are five categories of people whom Allah, the Exalted, will grant the reward of martyrs (shuhada) on the Day of Resurrection. In some narrations, mention is made of a few other people as well. There is no contradiction in these hadiths, because initially the Prophet (sallallahu alayhi wa sallam) was informed about only this number of people, and later Allah, the Exalted, added some more individuals to this list. Among them, the rank of the one martyred in the path of Allah (shahid fi sabilillah) is the highest, because the true martyr is only the one who fought sincerely in the way of Allah.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1063
Maulana Ataullah Sajid
Benefits and Issues:
➊
Giving one’s life while fighting in the path of Allah is the original form of martyrdom (shahadah).
The highest ranks of martyrdom are reserved for such individuals.
➋
Dying during the journey of jihad or for any reason during jihad is also equal to martyrdom; however, the rulings for such a martyr are those of an ordinary deceased person.
He will be given a ritual bath (ghusl), shrouded (kafan), and then buried.
➌
A person who dies from plague or from a stomach illness also attains the rank of martyrdom.
One who dies from an incurable disease can also be included in this category.
➍
A person who drowns or dies in a fire is also a martyr.
Other accidental deaths can also be included under this ruling.
➎
A woman who dies during childbirth also dies a martyr’s death.
➏
Except for the one who dies from the enemy’s weapon during jihad, all other forms of martyrdom are of a lesser degree.
Their rulings are not the same as those martyrs; therefore, they will be given a ritual bath (ghusl), shrouded (kafan), and then buried.
➊
Giving one’s life while fighting in the path of Allah is the original form of martyrdom (shahadah).
The highest ranks of martyrdom are reserved for such individuals.
➋
Dying during the journey of jihad or for any reason during jihad is also equal to martyrdom; however, the rulings for such a martyr are those of an ordinary deceased person.
He will be given a ritual bath (ghusl), shrouded (kafan), and then buried.
➌
A person who dies from plague or from a stomach illness also attains the rank of martyrdom.
One who dies from an incurable disease can also be included in this category.
➍
A person who drowns or dies in a fire is also a martyr.
Other accidental deaths can also be included under this ruling.
➎
A woman who dies during childbirth also dies a martyr’s death.
➏
Except for the one who dies from the enemy’s weapon during jihad, all other forms of martyrdom are of a lesser degree.
Their rulings are not the same as those martyrs; therefore, they will be given a ritual bath (ghusl), shrouded (kafan), and then buried.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2804
