Nasai

The purpose is that whoever is killed unjustly—whether while defending his own life, or while defending his wealth, or while defending his honor, or while defending his family, or while defending his religion—he is a martyr (shaheed), meaning his sins will be forgiven. He will be among the people of Paradise. And Allah knows best.

“For the sake of religion” means that someone threatened him to abandon his religion (Islam), otherwise he would be killed. He did not abandon his religion and accepted being killed, so he is a martyr (shaheed). What doubt can there be in his martyrdom, especially when he was, according to the Shari‘ah, permitted in such a situation to utter a word of disbelief (kufr) on the condition that his heart remained firm upon faith and Islam? But instead of availing himself of the concession (rukhsah), he acted upon the higher resolve (‘azimah). Radi Allahu anhu wa ardah.

Explanation:

➊: Protecting and defending one’s own life, wealth, family, and honor is a matter prescribed by the Shariah. If, while doing so, someone loses their life, they will attain the rank of martyrdom (shahadah). However, this martyr is not like the martyr of the battlefield (shaheed of jihad). He will be given a ritual bath (ghusl), his funeral prayer (salat al-janazah) will be performed, and he will also be shrouded (kafan) as usual.

Benefits and Issues:
Imam Abu Dawud rahimahullah says that Abdullah bin Quraysh al-Bukhari narrated to us; he said: I heard from Nu‘aym bin Hammad, who used to say that the Mu‘tazilah sect rejects nearly two thousand ahadith of the Prophet sallallahu alayhi wa sallam.

It is narrated from ‘Awf bin Malik radi Allahu anhu; he said: I heard Hajjaj (Hajjaj bin Yusuf) while he was delivering a sermon, saying: The example of our master ‘Uthman radi Allahu anhu with Allah is like that of ‘Isa ibn Maryam alayhis salam. Then he recited this verse «إذ قال الله يعيسى *** الذين کفروا»: “And [mention] when Allah said: O ‘Isa! Indeed, I will take you and raise you to Myself and purify you from those who disbelieve.” Then, while explaining this, he would gesture with his hand towards us and the people of al-Sham.

Wahb bin Munabbih, through his brother Hammam bin Munabbih, narrates from our master Mu‘awiyah radi Allahu anhu; he said: Intercede, and you will be rewarded. Indeed, when I intend to do something, I delay it so that you may intercede and thus become deserving of reward. Because the Messenger of Allah sallallahu alayhi wa sallam said: “Intercede, and you will be rewarded.” Abu Ma‘mar, with his chain, narrates a similar report from the Prophet sallallahu alayhi wa sallam through our master Abu Musa radi Allahu anhu.

Imam Abu Dawud rahimahullah says: I heard Imam Ahmad bin Hanbal rahimahullah say: ‘Affan bin Muslim said that Yahya bin Sa‘id al-Qattan did not narrate from Hammam bin Yahya. Imam Ahmad rahimahullah said: ‘Affan (bin Muslim) informed that when Mu‘adh bin Hisham (al-Dastuwa’i) narrated other ahadith which supported the narrations of Hammam, (then Yahya bin Sa‘id changed his opinion about him). After that, Yahya would ask: What did Hammam say about this? Imam Abu Dawud rahimahullah says: I heard Imam Ahmad rahimahullah say: The hearing (sama‘) of ‘Affan and his companions from Hammam is much better than the hearing of ‘Abd al-Rahman bin Mahdi from him (i.e., from Hammam). (‘Affan, after hearing, would continue to review the books.)

It is narrated from our master Husayn bin ‘Ali radi Allahu anhu that ‘Affan told us, insha’Allah, that Hammam bin Yahya said to me: I used to make mistakes because I did not review, and I seek forgiveness from Allah for this.

Imam Abu Dawud rahimahullah says: I heard ‘Ali bin ‘Abdullah (al-Madini) say: In being well-acquainted with the ahadith they heard and in reviewing them, Shu‘bah is the foremost; in narration, Hisham (al-Dastuwa’i) is the best; and in memorization, Sa‘id bin Abi ‘Arubah is the best.

Imam Abu Dawud rahimahullah says: I mentioned this to Imam Ahmad rahimahullah, and he said: Whatever Sa‘id bin Abi ‘Arubah said about Hisham (al-Dastuwa’i), all of it is narrated from his son Mu‘adh bin Hisham. And what comparison is there between Hisham and Sa‘id, even if one were to attempt such a comparison?

Takhrij:
«أخرجه أبوداود، السنة، باب في قتال اللصوص، حديث:4772، والترمذي، الديات، حديث:1418، 1421، والنسائي، تحريم الدم، حديث:4094، 4095، وابن ماجه، الحدود، حديث:2580.»©Explanation:
➊ This hadith is evidence that it is permissible to fight against a person who intends to seize or snatch another’s wealth and property.
➋ If the owner of the wealth is killed in this defensive fight, then he is a martyr (shaheed).
➌ If the attacker is killed by the owner of the wealth, then there is neither retribution (qisas) nor blood money (diyah) nor any kind of sin upon him. If this were not the case, then the permission to fight would be meaningless.
➍ Imam Muslim rahimahullah has narrated from Abu Hurairah radi Allahu anhu that a man came to the Messenger of Allah sallallahu alayhi wa sallam and said: “O Messenger of Allah! Tell me, if a man comes with the intention of taking my wealth…?” He (sallallahu alayhi wa sallam) replied: “Do not give it to him.” He asked again: “If he fights me?” He (sallallahu alayhi wa sallam) said: “Then you should fight him.” He asked: “If he kills me?” He (sallallahu alayhi wa sallam) said: “You are a martyr.” He asked: “If I kill him?” He (sallallahu alayhi wa sallam) said: “He will enter the Fire.” (Sahih Muslim, Kitab al-Iman, Hadith: 140) This narration is regarding matters of wealth. In addition, there are other hadiths regarding other matters as well.
➎ The summary of all these narrations is that whoever is killed while protecting his family, wealth and property, life, or his religion, he is a martyr (shaheed).

Takhrij:
«أخرجه أبوداود، السنة، باب في قتال اللصوص، حديث:4772، والترمذي، الديات، حديث:1421، والنسائي، تحريم الدم، حديث:4100، وابن ماجه، الحدود، حديث:2580.»©

Explanation:
➊ It is permissible to repel and confront the one who comes to seize property by every means and in every possible way; in fact, some scholars have even declared self-defense to be obligatory.
If, in this defensive struggle, the owner kills the robber, then there is neither retribution (qisas) nor blood money (diyah) upon him; his act of killing will be considered void (i.e., not liable for punishment).
➋ And whoever is killed while protecting his religion and faith, or while safeguarding his family and dependents, will attain the rank of martyrdom (shahadah).
From this, one can gauge how much importance Islam gives to the protection of life, property, and honor.