Nasai

For details, see Hadith 3100.

Hadith Commentary:
➊
The purpose of this hadith is to establish the permissibility of "providing mounts in the way of Allah."
This means that if someone provides a mount to a mujahid (fighter in jihad) as assistance, or lends it to him,
then this is permissible because the Messenger of Allah (sallallahu alayhi wa sallam) expressed his intention regarding both of these matters.
➋
The command of jihad is equal for everyone; it is not permissible to separate oneself from it without a valid excuse. However, the following situation is different: if jihad is not obligatory upon someone and he assists a person going for jihad, he will share in the reward. But if he does so in order to avoid participating in jihad himself, then this is not permissible.

Hadith Commentary:
It is understood that desiring martyrdom (shahadah) with the intention that it will nourish the tree of Islam and that high ranks will be attained in the Hereafter is permissible, rather it is Sunnah, and it is necessary.

Hadith Commentary:
➊
Desiring death is prohibited; however, longing for martyrdom (shahadah) with the intention that it will nurture the tree of Islam and attain high ranks in the Hereafter is not only permissible but is in fact a Sunnah of the Prophet (sallallahu alayhi wa sallam).
➋
From this hadith, it is understood that jihad is not obligatory (fard) upon every Muslim; otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have stayed behind from it, nor would he have permitted others to do so. However, if the enemy attacks, then jihad becomes obligatory upon every Muslim who possesses the capability for it.
➌
Previously, the purpose of the chapter heading was to supplicate for jihad and martyrdom, whereas the intent of this heading is to desire martyrdom, which is not a wish for death but rather a longing for the attainment of ranks through martyrdom.

Hadith Commentary:

That the Messenger of Allah (sallallahu alayhi wa sallam) said likewise.

In the end, he concluded with martyrdom because that was the very objective which had already been conveyed to him—that Allah would protect his life, as He said: (وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ) .

But this desire was expressed by him solely to manifest the virtue of jihad.

Hadith Commentary:
➊
The meaning of "wudd" is:
To love something and to desire its occurrence.
Although the specific Arabic word for wishing, "layta," has not been used here, nevertheless, at this place, a pure desire has been expressed. Such desires for martyrdom are permissible, lawful, and even recommended, as in these very hadiths the Messenger of Allah (sallallahu alayhi wa sallam) himself repeatedly expressed the wish for martyrdom, even though Allah, the Exalted, had guaranteed his protection. The statement of Allah, the Exalted, is:
"Allah will protect you from the people." (: al-Ma'idah: 67)

➋
The Messenger of Allah (sallallahu alayhi wa sallam) concluded his desire upon martyrdom, even though normally one would settle upon life. By this manner, the virtue of martyrdom is intended to be highlighted.
And Allah knows best.

Hadith Commentary:
Making such pure wishes is undoubtedly permissible, as this has itself been reported from the Prophet sallallahu alayhi wa sallam.

(1) This is merely a wish; the purpose is to state the virtue of martyrdom, otherwise such a thing is not possible. Never has any martyr come back to life. The martyrs of Uhud requested life from Allah Ta'ala, but it was not granted. (Sahih Muslim, Al-Imarah, Hadith: 1887)

(2) The benefit of desiring martyrdom is that one will receive its reward, even if he passes away on his bed; furthermore, Allah Ta'ala will grant him the rank of martyrdom.

(3) It is understood from this that it is not necessary for every person to go to the battlefield; rather, it is necessary to consider the circumstances, resources, and needs.

Explanation of the Hadith:
In this hadith, the virtue of jihad is mentioned, and the deep compassion of the Prophet sallallahu alayhi wa sallam for his ummah is also made clear. For the Noble Prophet sallallahu alayhi wa sallam said: "By the One in Whose hand is my soul! If it were not that it would cause distress in the hearts of the Muslims that I leave them and go out for jihad, and if I had enough mounts that I could mount all of them and take them with me, then I would never refrain from going out even with the smallest group that sets out for battle in the path of Allah."

In some narrations of this hadith, there are additional words. The Prophet sallallahu alayhi wa sallam said:
«وَلَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي مَا قَعَدْتُ خَلْفَ سَرِيَّةٍ، وَلَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللَّهِ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ .» [صحيح بخاري، كتاب الايمان، رقم: 36]
"And if I did not consider it difficult for my ummah (to do this), I would never stay behind from accompanying the army, and my wish is that I be killed in the path of Allah, then brought back to life, then killed again, then brought back to life, then killed again."

Imam Bukhari rahimahullah, in "Kitab al-Iman," established a chapter mentioning the signs of faith «بَابُ الْجِهَادِ مِنَ الْاِيْمَان» "Chapter: Jihad is also a part of faith." Under this, he brought this hadith, which means that jihad is included in faith, whether it is jihad against the self or jihad against the disbelievers. Also, before this chapter, he mentioned «بَابُ قِيَام لَيْلَةِ الْقَدْرِ مِنَ الْاِيْمَانِ» "Chapter: Staying awake on the Night of Qadr is also from faith," and after it, he brought «بَاب تَطُوْع قِيام رمضان من الإيمان».

From the action of Imam Bukhari rahimahullah, it is indicated that if jihad takes place in the blessed month of Ramadan, then the reward is even greater. Then, if martyrdom in the path of Allah is also attained, it is light upon light (nurun ala nur).

A mujahid in the path of Allah is only the one whose going out is purely for the pleasure of Allah, and who has faith in the Messenger of Allah sallallahu alayhi wa sallam. If such a mujahid attains the rank of martyrdom, he enters Paradise directly, reaches the embrace of the houris, and is exempted from reckoning. He will eat from the fruits of Paradise and reside in suspended lanterns. And if he returns home safely, he returns with complete reward, and it is possible that he also returns with spoils of war.

In the explanation of the aforementioned noble hadith, the Prophet sallallahu alayhi wa sallam himself expressed the desire for martyrdom, by which he intended to show the ummah the rank of martyrdom.

It is also understood that to desire martyrdom, with the intention that it will water the tree of Islam and that high ranks will be attained in the Hereafter, is not only permissible but is Sunnah, and necessary.

In the aforementioned blessed hadith, it is informed that jihad will continue until the Day of Judgment. Yes, the method will continue to change according to circumstances. From the time Muslims abandoned the path of jihad and fighting, they have been humiliated and disgraced in the world. Today, mountains of oppression and tyranny are being unleashed upon the Muslim ummah. Satanic forces are making every effort to demolish the edifice of Islam. Tyrannical powers are tightening their siege around Muslims from all sides. The symbols of Islam are being insulted to such an extent that only Allah's protection can save us. Islamic values are being mocked. In short, from every direction, Islam and Muslims are being suppressed and pushed back. In these circumstances, for the Muslim ummah to regain its lost status, it must adopt the path of jihad and fighting, but in exact accordance with the Prophetic method (sunnah) and the methodology of the righteous predecessors (manhaj al-salaf al-salihin).

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 7227، من حديث مالك، ومسلم 106/1876، من حديث ابي الزناد به]
Jurisprudential Points (Tafaqquh):
➊ Jihad is such a superior and magnificent pillar that the Noble Prophet (sallallahu alayhi wa sallam), to the utmost of his ability, would personally participate in every jihad.
➋ In the battlefield and similar situations, a prophet or messenger can be killed, that is, martyred (shahid).
➌ Swearing a truthful oath is permissible at all times.
➍ Always cherishing the desire for martyrdom (shahadah) in the heart is a sign of the people of faith. See also [الموطأ حديث : 346]

Hadith Authentication:
[وأخرجه النسائي فى الكبريٰ 5/ 259 ح8835، من حديث مالك به ورواه البخاري 2972، ومسلم 6/ 2876، من حديث يحييٰ بن سعيد الانصاري به وفي رواية يحييٰ بن يحييٰ : ”وَلٰكِنِّيْ“]

Jurisprudential Points:
➊ Striving (jihad) in the path of Allah is a very superior deed.
➋ Without a legitimate (shar‘i) excuse, the commander himself should not stay behind from the battlefield.
➌ It is possible that the Messenger and Prophet of Allah may be martyred in the battlefield or similar situations. It is narrated from Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «أشد الناس عذابًا یوم القیامة رجل قتله نبي أو قتل نبیًا وإمام ضلالة وممثل من الممثلین۔» On the Day of Resurrection, the severest punishment will be for the one whom a prophet killed, or who killed a prophet, and for the leader of misguidance, and for the maker of images or statues. [مسند أحمد 1 / 407 ح3868 وسنده حسن]
➍ To say, without evidence, and contrary to the Qur’an and Hadith, that prophets and messengers cannot be killed is incorrect.
➎ One should spend one’s wealth for jihad so that rightly guided (sahih al-‘aqidah) mujahideen can purchase mounts and equipment for jihad with it.
➎ Jihad will, to the best of ability, continue until the Day of Resurrection.
➐ In this hadith, there is the virtue of martyrdom (shahadah) in the path of Allah and encouragement to desire it. Also see: [حديث :الموطأ 215، البخاري 2849، ومسلم 96/1871]