Nasai

(1) The relevance of the hadith to the chapter is absolutely clear, in that if a person’s wealth is being seized from him, it is permissible for him to defend himself.

(2) From this hadith, it is understood that although defending oneself is permissible, it is better to do so gradually. That is, first the robber or the like should be warned of Allah’s grasp, His accountability, and punishment. If this has no effect, then help should be sought from the nearby Muslims against him. If that too is not possible, then help should be sought from the ruler of the time. When there is no other recourse, then fighting him and either killing him or being martyred at his hands is permissible. However, if in this confrontation the robber or bandit is killed, his blood is wasted (i.e., there is no liability for it). The person defending himself will neither be subject to retribution (qisas) nor will any blood money (diyah) or the like be due upon him. And Allah knows best.

(3) From this noble hadith, it is also clearly understood that fighting is the last resort. Before that, every possible means should be used to avoid fighting, because fighting is something harmful. However, if there is no other recourse, then one may fight to protect his wealth. During this, if he himself is killed, he will be a martyr (shaheed), that is, deserving of great reward, and if he kills the robber, then no retribution, blood money, or compensation will be imposed upon him, as has already been mentioned. But before fighting, he should consider whether he is a match for the assailant, i.e., whether he also has weapons, etc. To fight an armed man with bare hands is foolishness. Life is certainly more precious than wealth, and the Noble Qur’an commands: “Do not throw yourselves into destruction with your own hands.” Thus, fighting is not obligatory, but permissible, provided he is able to confront the robber. Then, life and death are entrusted to Allah. However, if he fights valiantly to protect his honor, he will be deserving of reward, and if he is killed, he will be a martyr.

(4) In this hadith, the martyr (shaheed) mentioned is not a martyr of the battlefield, but rather, in terms of reward in the Hereafter, he is considered a martyr. Therefore, such a person will be given a ritual bath (ghusl) and his funeral prayer (salat al-janazah) will also be performed.