Series of Treatises:  ‫ﺳﻠﺴﻠﺔ ﺍﻟﺮﺳﺎﺋﻞ‬

“Delighting the Eyes of the

Ones Who Lie in Wait at Every Area” ‫ﻗﺮﺓ ﻋﻴﻮﻥ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺑﻜﻞ ﻣﺮﺻﺪ‬
Second Treatise ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺻ ٍﺪ‬
 ‫ﺮ‬ ‫ﻣ‬ ‫ﻢ ﹸﻛ ﱠﻞ‬ ‫ﻬ‬ ‫ﻭﺍ ﹶﻟ‬‫ﻌﺪ‬ ‫ﺍ ﹾﻗ‬‫ﻢ ﻭ‬ ‫ﻫ‬ ‫ﻭ‬‫ﺼﺮ‬
 ‫ﺣ‬ ‫ﺍ‬‫ﻢ ﻭ‬ ‫ﻫ‬ ‫ﺧﺬﹸﻭ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ﻫ‬ ‫ﻮ‬‫ﺗﻤ‬‫ﺪ‬ ‫ﺟ‬ ‫ﻭ‬ ‫ﻴﺚﹸ‬ ‫ﺣ‬ ‫ﲔ‬
 ‫ﺸ ِﺮ ِﻛ‬
 ‫ﺘﻠﹸﻮﺍ ﺍﹾﻟﻤ‬‫ﻓﹶﺎ ﹾﻗ‬

“So slay the infidels wherever you find them, take hold of them,
encircle them and lie in wait to ambush them on each and every path”
At-Tawbah: 5

‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻔﺪﺍﺋﻴﺔ‬
‫ﺍﻧﺘﺤﺎﺭ ﺃﻡ ﺷﻬﺎﺩﺓ‬
The Islāmic Ruling on the
Permissibility of Self-Sacrificial Operations
Suicide, or Martyrdom?

Based upon the book by the martyred Shaykh, Al-Hāfith, Mujāhid

Shaykh Yūsuf ibn Sālih Al-‘Uyayrī

May Allāh have mercy upon him

Originally translated by ‘Azzām Publications

Edited, revised, references added, and further expounded upon by At-Tibyān Publications

Using the book Al-Isābah Fī Talab Ash-Shahādah

By the Shaykh, Abū Qutaybah Ash-Shāmī

May Allāh have preserve him

2
3
Introduction

All praise is due to Allāh, the Lord and Sustainer of the Worlds, the One Who informs us
that:

﴾‫ﺽ‬
 ‫ﺭ‬ ‫ﺕ ﺍ َﻷ‬
ِ ‫ﺪ‬ ‫ﺴ‬
 ‫ﺾ ﱠﻟ ﹶﻔ‬
ٍ ‫ﻌ‬ ‫ﺒ‬‫ﻢ ِﺑ‬ ‫ﻬ‬ ‫ﻀ‬
 ‫ﻌ‬ ‫ﺑ‬ ‫ﺱ‬
 ‫ﺎ‬‫ ﺍﻟ ﹼﻠ ِﻪ ﺍﻟﻨ‬‫ﺩ ﹾﻓﻊ‬ ‫ﻮ ﹶﻻ‬ ‫ﻭﹶﻟ‬ ﴿

“And if Allāh did not prevent one set of people by means of another, the world would
indeed be full of corruption.” 1

The salutations and peace be upon the Imām of Guidance, the Master of the Messengers, the
one who said,

‫ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮﺩﺩﺕ ﺃﻥ ﺃﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰒ ﺃﺣﻴﺎ ﻓﺄﻗﺘﻞ ﰒ ﺃﺣﻴﺎ ﻓﺄﻗﺘﻞ‬

“By [Allāh] in Whose Hand is my soul! Verily, I would love to be killed in the Path of Allāh, then
brought to life, then killed [again], then brought to life, then killed!”2

And he who also said,

‫ﺇﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ‬

“Act (do), and each will be eased to that for which he was created.”3

Allāh legislated Jihād for the dignity of this Ummah, knowing that it is abhorrent to us. As
Allāh has notified us,

‫ﻴﺌﹰﺎ‬ ‫ﺷ‬ ‫ﻮﹾﺍ‬‫ﺤﺒ‬

ِ ‫ﺗ‬ ‫ﻰ ﺃﹶﻥ‬‫ﻋﺴ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ ﱠﻟ ﹸﻜ‬‫ﻴﺮ‬ ‫ﺧ‬ ‫ﻮ‬ ‫ﻭﻫ‬ ‫ﻴﺌﹰﺎ‬ ‫ﺷ‬ ‫ﻮﹾﺍ‬‫ﺮﻫ‬ ‫ﺗ ﹾﻜ‬ ‫ﻰ ﺃﹶﻥ‬‫ﻋﺴ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ ﱠﻟ ﹸﻜ‬‫ﺮﻩ‬ ‫ﻮ ﹸﻛ‬ ‫ﻭﻫ‬ ‫ﺎ ﹸﻝ‬‫ ﺍﹾﻟ ِﻘﺘ‬‫ﻴﻜﹸﻢ‬ ‫ﻋ ﹶﻠ‬ ‫ﺐ‬
 ‫﴿ ﻛﹸِﺘ‬
﴾ ‫ﻮ ﹶﻥ‬‫ﻌ ﹶﻠﻤ‬ ‫ﺗ‬ ‫ﻢ ﹶﻻ‬ ‫ﺘ‬‫ﻭﺃﹶﻧ‬ ‫ﻌ ﹶﻠﻢ‬ ‫ﻳ‬ ‫ﺍﻟ ﹼﻠﻪ‬‫ﻢ ﻭ‬ ‫ﺮ ﱠﻟ ﹸﻜ‬ ‫ﺷ‬ ‫ﻮ‬ ‫ﻭﻫ‬
1
Al-Baqarah: 251
2
Narrated with similar wordings in Al-Bukhārī (36, 2797, 7226), Muslim (1876). Declared Sahīh by
Al-Albānī in Sahīh At-Targhīb (1266, 1354), and Sahīh Al-Jāmi’ (1491, 7075). And declared Hasan by
Al-Wādi’ī in Al-Jāmi’ As-Sahīh (2/319, 3/171, 6/269), and As-Sahīh Al-Musnad (1053). Hāfith Ibn
‘Abdil-Barr ‫ ﺭﲪﻪ ﺍﷲ‬declared it Sahīh in At-Tamhīd (18/340).
3
Also narrated with similar wordings. Refer to Al-Bukhārī (4949, 7551), Muslim (2647, 2649). Al-
Albānī declared it Sahīh in As-Silsilah As-Sahīhah (898), and Sahīh Al-Jāmi’ (1074). Al-Wādi’ī declared
it Hasan in Al-Jāmi’ As-Sahīh (1/275, 6/238, 6/341) and As-Sahīh Al-Musnad (336). Hāfith Ibn
‘Abdil-Barr declared it Sahīh in At-Tamhīd (7/6).

4
“Jihād is ordained for you (Muslims), though you dislike it, and it may be that you
dislike a thing which is actually good for you, and it may be that you like a thing that
is actually bad for you. Allāh knows, but you know not.” 4

People today have neglected this great symbol of Islām, and pursued this lowly worldly life,
what they love, thinking good lies in what they love, and failing to realize that good lies in
that which Allāh has ordained.

Allāh has blessed us, here in Chechnya, by allowing us to fight kufr - represented by the
Russian army, and we ask Allāh to strengthen and assist us. We praise Allāh also for allowing
us to have scored victories over the enemy. Some of us have fulfilled their obligations (i.e.
martyred); and some of us are still waiting.

Verily, Allāh has fulfilled His promise to us, and granted us dignity through Jihād, after we
had been in humility. Our martyred brothers have written, with their blood – InShā’Allāh, a
history we can be proud of, and their blood has been spilled and flows for the sake of Lā
Ilāha Illā Allāh – that is how we know them as, and we know none more than Allāh does.
For Allāh, the limbs of our brothers are cut to pieces, and for Allāh, their heads are
scattered. Rather, their sacrifices only increase us in eagerness and longing for our own
martyrdom – So that tomorrow, we can meet the Beloved Ones, Muhammad and the
Companions. And Oh what happiness and joy! For the one who meets his Lord, and finds
him pleased with him, and that he will soon be resurrected alongside the Prophets, the
Siddīqīn, the martyrs, and the righteous. And how excellent those companions are!

And we swear by Allāh, each one of us is like that man who continuously repeats in himself
the saying of ‘Umayr ibn Al-Hamām Al-Ansārī, when he was certain that Jannah was behind
Badr, and he said,

‫ﺎ ﳊﻴﺎﺓ ﻃﻮﻳﻠﺔ‬‫ﻟﺌﻦ ﺃﻧﺎ ﺣﻴﻴﺖ ﺣﱴ ﺁﻛﻞ ﲤﺮﺍﰐ ﻫﺬﻩ ﺇ‬

“If I were to live long enough to eat these dates - then verily, it is too lengthy of a life!”5
4
Al-Baqarah: 216
5
Referring to the famous Hadīth narrated by Muslim in his Sahīh, that on the Day of Badr, the
Messenger of Allāh said: “Stand up to the Gardens, the width of which is that of the heavens and the earth!”
‘Umayr ibn Al-Hamām said, “O Messenger of Allāh: the width of the Gardens is like the heavens
and the earth?” The Messenger of Allāh replied, “Yes.” ‘Umayr then said, “Bakhin, Bakhin!” The
Messenger ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬asked, “What causes you to say this saying of yours, Bakhin Bakhin?” So ‘Umayr
‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬replied, “By Allāh, nothing, O Messenger of Allāh! Except that I hope to be of its people!”
So the Messenger said, “Then indeed, you will be from amongst them.” So he took out some dates and
started eating them. And then he exclaimed, “If I were to live long enough to eat these dates -
then verily, it is too lengthy of a life!” So he threw away the dates he had with him, and he fought
against the enemies, until he was killed. Narrated by Muslim (1901), and authenticated by Al-Albānī
in Sahīh At-Targhīb (1312).

5
And if it were not that we feared lest the Muslims will become weakened, we all would have
competed against each other to do exactly as Ibn Al-Hammām did – for verily, we are
yearning greatly to meet the Beloved Ones. So we ask Allāh to guide us, and keep us firm
upon their methodology, until we meet Him.

And from amongst that which the brave warriors of Chechnya have written, of bold battles
which have terrified and terrorized the Russians – are those martyrdom operations, by which
those who carry them out, sacrifice their souls (Arwāh), and they hand over the price hastily,
so they can take the prize, right after they cause a earthquake, tremor, and terror in the hearts
of the infidels - yearning for those High Abodes, and they hastily finish the transaction, so
they can attain and reach the gift of the One Who does not go against His Promise, He Who
is the Most Generous of those who are generous, the Most Merciful of those who show
mercy.

The Ummah has become used to hearing, throughout its history, about men who sacrifice
their lives for the religion, but they are not as familiar with women doing the same. The
young woman who was - InShā’Allāh - martyred, Hawwā’ Barayev, is one of the few women
whose name will be preserved in history eternally. Undoubtedly, she has set the most
marvelous example by her sacrifice.

The Russians may as well await death from every quarter now, and their hearts may
appropriately be filled with terror on account of women like her. Let every jealous one perish
in his rage! Let every sluggish individual bury his head in the dirt! She has done what few
men have done. Every supporter of the truth should prepare to give the like of what she has
given. The Ummah may well be proud that such a shining example has appeared in our
midst. We are certain that an Ummah that contains people like her will never - by Allāh’s
leave - become devoid of good.

However, while we were in the midst of rejoicing over our sister’s self-sacrifice, and we were
still supplicating for her to achieve forgiveness and mercy from Allāh, we received mail
which clouded our joy. It came, not from an enemy or envier, but rather from a handful of
people whom we presume wanted to offer constructive advice. However, they erred, and
accused the great Mujāhidah, Hawwā’ Barayev, of having committed suicide, saying that it
was not permissible for her to have acted thus. Nor did they think it was permissible for us
to mention her account on our website, rather that we should have criticized her. They
mentioned evidences which they had misunderstood to imply what they claimed.

In this study, we shall clarify that Hawwā’ Barayev - and similarly ‘Abdur-Rahmān Ash-
Shīshānī, Qādhī Mawlādī, Khātim, his brother ‘Ali, ‘Abdul-Malik and others - are, Allāh
willing, in the Gardens of Eternity, in the hearts of green birds, betaking themselves to
chandeliers hanging from the Throne of Allāh. This is how we regard them, but we do not
sanctify anyone before Allāh.

6
Before we embark on a detailed exposition concerning the Islāmic verdict on martyrdom
operations, it is appropriate for us to first present a brief, to-the-point response:

Firstly: If you did not know, could you not ask? It is not appropriate for someone who is
unaware of a verdict to make sweeping statements accusing others of wrongdoing. If those
who criticized us had only investigated the issue first, they would have found that the issue
is, at worst, an issue in which the scholars have disagreed - such that we cannot be criticized
for following legitimate scholarship.

Secondly: We request our respected brothers, who seek the truth, not to criticize us for
anything without backing the criticism with verdicts of scholars, and [especially] the
understanding of the Pious Predecessors.

Thirdly: Dear brothers and sisters! Not every martyrdom operation is legitimate, nor is every
martyrdom operation prohibited. Rather, the verdict differs based on factors such as the
enemy’s condition, the situation of the war, the potential martyr’s personal circumstances,
and the elements of the operation itself. Thus, one may not give a verdict on such operations
without having an understanding of the actual situation, and this is obtained from the
Mujāhidīn, and not the infidels. How, then, can you accuse us of ignorance when you are
unaware of our situation, let alone the specific details of the operation in question?6

And in ending, I ask Allāh (Most High) to give the Mujāhidīn success to follow that which
He loves and is pleased with, and that He gives us the finishing of martyrdom in His Path,
after having killed many of His enemies.

﴾‫ﺐ‬
ٍ ‫ﺢ ِﺑ ﹶﻘﺮِﻳ‬
 ‫ﺒ‬ ‫ﺼ‬
 ‫ﺲ ﺍﻟ‬
 ‫ﻴ‬ ‫ﺢ ﹶﺃﹶﻟ‬
 ‫ﺒ‬ ‫ﺼ‬
 ‫ ﺍﻟ‬‫ﻢ‬‫ﺪﻫ‬ ‫ﻮ ِﻋ‬ ‫ﻣ‬ ‫﴿ ِﺇ ﱠﻥ‬

“Indeed, their appointment will be in the morning. Is not the morning near?”7

6
Shaykh Abū Qutaybah Ash-Shāmī said, “It is binding upon the brethren, the Mujāhidīn, to be
organized and focused with regards to these types of actions – such as exploding the self – in
various types of operations, and to focus on those military targets which have the maximum number
of enemies possible – and also to target such buildings as the paganistic parliaments which legislate
fabricated man-made laws in opposition to Allāh; and other such targets which will haunt the
Tawāghīt even long after the operations – but (these self-sacrificial operations should not take place)
unless it is not possible to attack them, except using such means. And it is obligatory upon the
brother, to not detonate himself to merely kill one or two of the enemy, who could have been killed
using some bullets, not even equaling 60 bullets. And this is because the brother is a precious pearl,
and these types of brothers (who are willing to sacrifice their souls for the Pleasure of Allāh) are very
few – so it is obligatory to benefit from them by using them in great and painful targets.”
7
Hūd: 81

7
Definition of Martyrdom Operations, and Their Effect on the Enemy

Martyrdom or self-sacrifice operations are those performed by one or more people, against
enemies far exceeding them in numbers and equipment, with prior knowledge that the
operations will almost inevitably lead to death.

The form this usually takes nowadays is to wire up one’s body, vehicle, or suitcase, with
explosives, and then to enter amongst a gathering of the enemy, or in their vital facilities, and
to detonate in an appropriate place there in order to cause the maximum losses in the enemy
ranks, taking advantage of the element of surprise and penetration. Naturally, the performer
of the operation will usually be the first to die.

Another technique is for an armed Mujāhid to break into the enemy barracks, or area of
assembly, and fire at them at close-range, without having prepared any plan of escape, nor
having considered escape as a possibility. The objective is to kill as many of the enemy as
possible, while knowing that he will almost certainly be killed also. 8

The name ‘suicide-bombings’ used by some, is wrong and inaccurate; and in fact this name
was chosen by the Jews to discourage our brothers from such activities. How great is the
difference between East and West?! For the one who commits suicide - because of his
unhappiness, lack of patience and weakness or absence of Īmān, he has been threatened with
Hell-Fire, and has earned the Curse of Allāh. And as for the one who sacrifices himself, he
has not embarked upon the operation, except due to the strength of his Īmān and sincerity,
and to bring victory to Islām, by sacrificing his life to raise the Word of Allāh!

As for the effects of these operations on the enemy, we have found, through the course of
our experience that there is no other technique which strikes as much terror into their hearts,
and which shatters their spirit as much. On account of this, they cowardly refrain from
mixing with the population, and from oppressing, harassing and looting them. They have
also become occupied with trying to expose such operations before they occur, which has
distracted them from other things. All praise belongs to Allāh. Many of their imminent plans
were foiled, and furthermore, Putin issued a severe condemnation of the Home Affairs and

8
Another form of a martyrdom operation – which is mentioned in the book, “Martyrdom Operations:
The Highest Peak of Martyrdom” – is, “or that he goes by himself, without wearing any explosives, to
attack a place of the enemy which contains many explosive materials; and it is not possible to
destroy it, except by him to explode those materials (by shooting at it, etc), while he is in its midst
(and thus, is martyred). And there are many forms of martyrdom operations, which is not possible
for us to count them and mention them here. So the one who sacrifices himself – using explosives,
or fire (as in the story of the People of the Ditch), or any other method – the ruling is the same, and
the goal is the same (to raise the Word of Allāh, and benefit the Dīn, and cause harm and casualties
against the enemies of the Muslims) – the means of the death are various, but the death is always the
same.”

8
Defense Ministers, placing the responsibility on them, and threatening high-level reshufflings
in the two ministries. Those troops who are not busy trying to foil martyrdom operations,
are occupied with removal of Russian corpses, healing the wounded, and drawing out plans
and policies from beneath the debris. This is all on the moral level.

On the material level, these operations inflict the heaviest losses on the enemy, and are
lowest in cost to us. The cost of equipment is negligible in comparison to the assault; in fact
the explosives and vehicles were captured as war-booty, such that we returned them to the
Russians in our own special way! The human casualty is a single life, who is in fact a martyr
and hero who has gone ahead to the Gardens of Eternity, InShā’Allāh. As for the enemy,
their losses are high; after the last operation, they had over 1,600 dead and wounded, and the
most crucial concentration of Russian forces in Chechnya was completely destroyed.

All of this was achieved by the efforts of only four heroes. We feel sure that the Russians
will not remain long in our land with such operations continuing. Either they will fear
aggregation, in which case they will become easy targets for attack, or they will gather
together to combat the assaults, in which case the martyrdom operations will be sufficient -
Allāh willing - to disperse them. If they wish to keep matters under control, they would need
more than 300,000 troops in every city, and this is no exaggeration.

One can see how much fear the operations in Palestine caused, and that they were a major
factor in convincing the Jews to grant self-rule to the Palestinians, hoping that they could be
more easily controlled in that way. In Chechnya, the damage is much greater than in similar
operations in Palestine, on account of Russian fortification being much less than that
possessed by the Jews.

9
Evidences for the Issue

Before going into the verdict concerning the operations, and mentioning the statements of
the scholars about them, and resolving some misunderstood issues - it is appropriate for us
to first present some of the Shar’ī evidences, and then follow them up with discussion and
application thereof. We will not analyze the chains of transmission of each narration
separately; we will regard it as sufficient that the main foundation of the evidences is in Al-
Bukhārī and Muslim, and hence any reports outside of these two books is strengthened by
them.

One:

‫ﺪﹰﺍ‬‫ﻭﻋ‬ ‫ﺘﻠﹸﻮ ﹶﻥ‬‫ﻳ ﹾﻘ‬‫ﻭ‬ ‫ﺘﻠﹸﻮ ﹶﻥ‬‫ﻴ ﹾﻘ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﹶﻓ‬ ‫ﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ‬‫ﻨ ﹶﺔ ﻳ‬‫ﺠ‬
 ‫ﻢ ﺍﹾﻟ‬ ‫ﻬ‬ ‫ﻢ ِﺑﹶﺄ ﱠﻥ ﹶﻟ‬ ‫ﻬ‬ ‫ﺍﹶﻟ‬‫ﻣﻮ‬ ‫ﻭﹶﺃ‬ ‫ﻢ‬ ‫ﺴﻬ‬
 ‫ﲔ ﺃﹶﻧﻔﹸ‬
 ‫ﺆ ِﻣِﻨ‬ ‫ﻦ ﺍﹾﻟﻤ‬ ‫ﻯ ِﻣ‬‫ﺘﺮ‬‫ﺷ‬ ‫ﻪ ﺍ‬ ‫﴿ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ‬
‫ﻢ ِﺑ ِﻪ‬ ‫ﺘ‬‫ﻌ‬ ‫ﻳ‬‫ﺎ‬‫ﻢ ﺍﱠﻟﺬِﻱ ﺑ‬ ‫ﻴ ِﻌﻜﹸ‬ ‫ﺒ‬‫ﻭﺍ ِﺑ‬‫ﺸﺮ‬
ِ ‫ﺒ‬ ‫ﺘ‬‫ﺳ‬ ‫ﻦ ﺍﻟ ﱠﻠ ِﻪ ﻓﹶﺎ‬ ‫ﻬ ِﺪ ِﻩ ِﻣ‬ ‫ﻌ‬ ‫ﻭﻓﹶﻰ ِﺑ‬ ‫ﻦ ﹶﺃ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺁ ِﻥ‬‫ﺍﹾﻟ ﹸﻘﺮ‬‫ﺍ ِﻹﳒِﻴ ِﻞ ﻭ‬‫ﺍ ِﺓ ﻭ‬‫ﻮﺭ‬ ‫ﺘ‬‫ﺣ ﹼﻘﹰﺎ ﻓِﻲ ﺍﻟ‬ ‫ﻴ ِﻪ‬ ‫ﻋ ﹶﻠ‬
﴾ ‫ﻢ‬ ‫ﻌﻈِﻴ‬ ‫ﺯ ﺍﹾﻟ‬ ‫ﻮ‬ ‫ﻮ ﺍﹾﻟ ﹶﻔ‬ ‫ﻚ ﻫ‬
 ‫ﻭ ﹶﺫِﻟ‬

“Verily, Allāh has purchased from the believers, their lives and their wealth in return
for Paradise being theirs. They fight in the Path of Allāh, so they kill (others) and are
killed. It is a promise in truth which is binding on Him in the Torah and the Gospel
and the Qur’ān. And who is truer to his covenant than Allāh? Then rejoice in the
bargain which you have concluded. That is the supreme success.” 9

So this verse is the foundation of the bargain between the Mujāhid and his Lord. Hence, any
scenario in which the Mujāhid offers the price in order to attain the merchandise, it is
permissible unless an evidence exists to specifically prohibit it.

Two:

﴾ ‫ﻦ‬ ‫ﺎِﺑﺮِﻳ‬‫ﻊ ﺍﻟﺼ‬ ‫ﻣ‬ ‫ﺍﻟ ﱠﻠﻪ‬‫ﲑ ﹰﺓ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬

 ‫ﺖ ِﻓﹶﺌ ﹰﺔ ﹶﻛِﺜ‬
 ‫ﺒ‬‫ﻦ ِﻓﹶﺌ ٍﺔ ﹶﻗﻠِﻴ ﹶﻠ ٍﺔ ﹶﻏ ﹶﻠ‬ ‫ﻢ ِﻣ‬ ‫﴿ ﹶﻛ‬

“How often a small force overcame a mighty force, by the Permission of Allāh. And
Allāh is with the patient ones.”10

This verse indicates that the measure of power and strength in the Sharī’ah is not primarily
linked to material, worldly measures.

9
At-Tawbah: 111. (9/111).
10
Al-Baqarah: 249

10
 Three:

﴾ ‫ﺎ ِﺩ‬‫ ﺑِﺎﹾﻟ ِﻌﺒ‬‫ﺭﺀُﻭﻑ‬ ‫ﺍﻟ ﱠﻠﻪ‬‫ﺎ ِﺓ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬‫ﺮﺿ‬ ‫ﻣ‬ ‫ﺎ َﺀ‬‫ﺑِﺘﻐ‬‫ ﺍ‬‫ﺴﻪ‬

 ‫ﻧ ﹾﻔ‬ ‫ﺸﺮِﻱ‬
 ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺱ‬
ِ ‫ﺎ‬‫ﻦ ﺍﻟﻨ‬ ‫ﻭ ِﻣ‬ ﴿

“And amongst mankind is he who sells himself, seeking the Pleasure of Allāh. And
Allāh is full of Sympathy to (His) slaves.”11

Imām Ibn Abī Hātim narrates in his Tafsīr of this verse, that Ibn ‘Abbās ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬said
regarding this verse, “This means, that they sold themselves to Allāh, by waging Jihād in His
Path, to establishing His right (of Tawhīd) – till the point that they died upon that.”12

Imām Ibn Kathīr said, “The majority of the scholars of Tafsīr, hold that this verse was sent
down regarding every Mujāhid in the Path of Allāh… and when Hishām ibn ‘Āmir ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
plunged into the enemy ranks, some of the people objected to this. So ‘Umar ibn Al-Khattāb
‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬and Abū Hurayrah ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬and others refuted them, and recited this verse.”13

Imām Al-Qurtubī said, “Hasan Al-Basrī said: Do you know regarding whom this verse was
sent down? It was sent down regarding the Muslim who meets the kāfir, and he tells him,
‘Say Lā Ilāha Illā Allāh, and if you say it, then you and your wealth is protected from me,” and the kāfir
refuses to say it, so the Muslim says, “Then surely, I swear by Allāh, indeed I will sell myself to
Allāh,” – so he goes forth, and fights, until he is killed.”14

According to the explanation of this verse by the Companions ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬, as we cite below,
one who “sells himself” for the sake of Allāh is not to be considered as having committed
suicide - even if he plunges himself into one thousand hostile fighters of the enemy forces
without wearing any armor, and is killed.

Four:

‫ ﺍﺫﻫﺒﻮﺍ ﺑﻪ ﺇﱃ ﺟﺒﻞ ﻛﺬﺍ‬: ‫ ﻓﻘﺎﻝ‬، ‫ ﻓﺪﻓﻌﻪ ﺇﱃ ﻧﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‬، ‫ ﻓﺄﰉ‬، ‫ﰒ ﺟﻲﺀ ﺑﺎﻟﻐﻼﻡ ﻓﻘﻴﻞ ﻟﻪ ﺍﺭﺟﻊ ﻋﻦ ﺩﻳﻨﻚ‬
‫ ﻓﺬﻫﺒﻮﺍ ﺑﻪ ﻓﺼﻌﺪﻭﺍ ﺑﻪ ﺇﱃ‬، ‫ ﻓﺈﻥ ﺭﺟﻊ ﻋﻦ ﺩﻳﻨﻪ ﻭﺇﻻ ﻓﺎﻗﺬﻓﻮﻩ‬، ‫ ﻓﺈﺫﺍ ﺑﻠﻐﺘﻢ ﺫﺭﻭﺗﻪ‬، ‫ﻭﻛﺬﺍ ﻓﺎﺻﻌﺪﻭﺍ ﺑﻪ ﺍﳉﺒﻞ‬
‫ ﻣﺎ ﻓﻌﻞ‬: ‫ ﻭﺟﺎﺀ ﳝﺸﻲ ﺇﱃ ﺍﳌﻠﻚ ﻓﻘﺎﻝ ﻟﻪ‬، ‫ﻢ ﺍﳉﺒﻞ ﻓﺴﻘﻄﻮﺍ‬ ‫ ﻓﺮﺟﻒ‬، ‫ﺍﳉﺒﻞ ﻓﻘﺎﻝ ﺍﻟﻠﻬﻢ ﺍﻛﻔﻨﻴﻬﻢ ﲟﺎ ﺷﺌﺖ‬
‫ ﻓﺘﻮﺳﻄﻮﺍ ﺑﻪ ﺍﻟﺒﺤﺮ‬، ‫ ﺍﺫﻫﺒﻮﺍ ﻓﺎﲪﻠﻮﻩ ﰲ ﻗﺮﻗﻮﺭ‬: ‫ ﻓﺪﻓﻌﻪ ﺇﱃ ﻧﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ‬، ‫ﺃﺻﺤﺎﺑﻚ ؟ ﻗﺎﻝ ﻛﻔﺎﻧﻴﻬﻢ ﺍﷲ‬

11
Al-Baqarah: 207
12
Refer to Tafsīr Ibn Abī Hātim (1/43).
13
Refer to Tafsīr Ibn Kathīr (1/216); and Musannaf Ibn Abī Shaybah (5/303, 322), and Sunan Al-
Bayhaqī (9/46).
14
Refer to Tafsīr Al-Qurtubī of this verse.

11
، ‫ﻢ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻐﺮﻗﻮﺍ‬ ‫ ﻓﺎﻧﻜﻔﺄﺕ‬، ‫ ﺍﻟﻠﻬﻢ ﺍﻛﻔﻨﻴﻬﻢ ﲟﺎ ﺷﺌﺖ‬: ‫ ﻓﻘﺎﻝ‬، ‫ ﻓﺈﺫﺍ ﺭﺟﻊ ﻋﻦ ﺩﻳﻨﻪ ﻭﺇﻻ ﻓﺎﻗﺬﻓﻮﻩ ﻓﺬﻫﺒﻮﺍ ﺑﻪ‬،
‫ ﺇﻧﻚ ﻟﺴﺖ‬: ‫ ﻛﻔﺎﻧﻴﻬﻢ ﺍﷲ ﻓﻘﺎﻝ ﻟﻠﻤﻠﻚ‬: ‫ ﻣﺎ ﻓﻌﻞ ﺃﺻﺤﺎﺑﻚ ؟ ﻗﺎﻝ‬، ‫ ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻠﻚ‬، ‫ﻭﺟﺎﺀ ﳝﺸﻲ ﺇﱃ ﺍﳌﻠﻚ‬
‫ ﰒ ﺧﺬ‬، ‫ ﻭﻣﺎ ﻫﻮ ؟ ﻗﺎﻝ ﲡﻤﻊ ﺍﻟﻨﺎﺱ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻭﺗﺼﻠﺒﲏ ﻋﻠﻰ ﺟﺬﻉ‬: ‫ ﻗﺎﻝ‬، ‫ﺑﻘﺎﺗﻠﻲ ﺣﱴ ﺗﻔﻌﻞ ﻣﺎ ﺁﻣﺮﻙ ﺑﻪ‬
‫ ﻓﺈﻧﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﻗﺘﻠﺘﲏ‬، ‫ ﺑﺴﻢ ﺍﷲ ﺭﺏ ﺍﻟﻐﻼﻡ ﰒ ﺍﺭﻣﲏ‬: ‫ ﰒ ﺿﻊ ﺍﻟﺴﻬﻢ ﰲ ﻛﺒﺪ ﺍﻟﻘﻮﺱ ﰒ ﻗﻞ‬، ‫ﺳﻬﻤﹰﺎ ﻣﻦ ﻛﻨﺎﻧﱵ‬
‫ ﰒ ﻭﺿﻊ ﺍﻟﺴﻬﻢ ﰲ ﻛﺒﺪ‬، ‫ ﰒ ﺃﺧﺬ ﺳﻬﻤﹰﺎ ﻣﻦ ﻛﻨﺎﻧﺘﻪ‬، ‫ ﻭﺻﻠﺒﻪ ﻋﻠﻰ ﺟﺬﻉ‬، ‫ ﻓﺠﻤﻊ ﺍﻟﻨﺎﺱ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ‬،
‫ ﻓﻮﻗﻊ ﺍﻟﺴﻬﻢ ﰲ ﺻﺪﻏﻪ ﻓﻮﺿﻊ ﻳﺪﻩ ﰲ ﺻﻐﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺴﻬﻢ‬، ‫ ﰒ ﺭﻣﺎﻩ‬، ‫ ﰒ ﻗﺎﻝ ﺑﺴﻢ ﺍﷲ ﺭﺏ ﺍﻟﻐﻼﻡ‬، ‫ﺍﻟﻘﻮﺱ‬
‫ ﺃﺭﺃﻳﺖ ﻣﺎ‬: ‫ ﻓﺄﰐ ﺍﳌﻠﻚ ﻓﻘﻴﻞ ﻟﻪ‬، ‫ﺎ ﺑﺮﺏ ﺍﻟﻐﻼﻡ‬‫ ﺁﻣﻨ‬، ‫ﺎ ﺑﺮﺏ ﺍﻟﻐﻼﻡ‬‫ ﺁﻣﻨ‬، ‫ﺎ ﺑﺮﺏ ﺍﻟﻐﻼﻡ‬‫ ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ﺁﻣﻨ‬، ‫ﻓﻤﺎﺕ‬
‫ ﻓﺨﺪﺕ ﻭﺃﺿﺮﻣﺖ‬، ‫ ﻓﺄﻣﺮ ﺑﺎﻷﺧﺪﻭﺩ ﰲ ﺃﻓﻮﺍﻩ ﺍﻟﺴﻜﻚ‬، ‫ ﻗﺪ ﺁﻣﻦ ﺍﻟﻨﺎﺱ‬، ‫ ﻗﺪ ﻭﺍﷲ ﻧﺰﻝ ﺑﻚ ﺣﺬﺭﻙ‬، ‫ﻛﻨﺖ ﲢﺬﺭ‬
‫ ﻓﻔﻌﻠﻮﺍ ﺣﱴ ﺃﺗﻮﺍ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻣﻌﻬﺎ‬، ‫ ﺃﻭ ﻗﻴﻞ ﻟﻪ ﺍﻗﺘﺤﻢ‬، ‫ ﻣﻦ ﱂ ﻳﺮﺟﻊ ﻋﻦ ﺩﻳﻨﻪ ﻓﺄﻗﺤﻤﻮﻩ ﻓﻴﻬﺎ‬: ‫ ﻭﻗﺎﻝ‬، ‫ﺍﻟﻨﲑﺍﻥ‬
‫ﻪ ﺍﺻﱪﻱ ﺇﻧﻚ ﻋﻠﻰ ﺍﳊﻖ‬‫ ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻐﻼﻡ ﻳﺎ ﺃﻣ‬، ‫ﺻﱯ ﳍﺎ ﻓﺘﻘﺎﻋﺴﺖ ﺃﻥ ﺗﻘﻊ ﻓﻴﻬﺎ‬

In the Hadīth of Sahīh Muslim, containing the account of the young boy and the king in the
story of the People of the Ditch referred to in Sūrah Al-Burūj. “… The boy was then
brought and it was said to him, “Renounce your religion,” but he refused. So [the King] pushed
him towards a group of his men and said to them, “Take him to such-and-such mountain, and
climb the mountain with him until you reach the peak. If he renounces his religion [leave him], but if he does
not then throw him [off the mountain].”

So they took him and climbed the mountain with him. He said, “O Allāh, save me from them in
any way You please,” [whereupon] the mountain then began to shake and they all fell off it
[except the boy]. He then went walking [back] to the King, and the King said to him, “What
did your companions do?” He said, “Allāh saved me from them.” So [the King] pushed him
towards a group of his men and said, “Take him in a long boat to the middle of the ocean. If he
renounces his religion [then leave him], but if he does not then throw him [into the ocean].”

They took him, and he said, “O Allāh, save me from them in any way You please,” [whereupon] the
boat overturned and they drowned. [The boy] then went walking [back] to the King, and the
King said to him, “What did your companions do?” He replied, “Allāh saved me from them.” He
then said to the King, “You will not be able to kill me until you do what I say!” [The King] said,
“What is that?” He replied, “[You should] gather all the people on a single plain and tie me to a [tree]
trunk. Then, take an arrow from my quiver and place it in the middle of the bow, and say, ‘In the Name
of Allāh, the Lord of the boy,’ then shoot me [with the arrow]. If you do that, you will [be able to] kill
me.”

So [the King] gathered all the people in a single plain and tied him to a [tree] trunk. He then
took an arrow from his quiver, placed it in the middle of the bow, said, “In the Name of Allāh,
the Lord of the boy,” and fired the arrow. The arrow hit his temple. [The boy] placed his hand

12
on his temple, and then died. So the people said, “We believe in the Lord of the boy, we believe in
the Lord of the boy, we believe in the Lord of the boy.”

The King was then told, “Do you see what you feared? By Allāh, that which you feared has happened!
The people have believed [in the Lord of the boy].” So [the King] ordered for ditches [to be dug] at
the junctions of all the roads. When they were dug, fires were lit in them and [the King] said,
“Whoever does not renounce his religion, then throw him in [the fire], or tell them to jump into it.” So this
was what happened, until a woman came carrying a baby, and she hesitated to jump into the
fire, so her child said to her, “O Mother! Have patience, for you are upon the Truth!”“15

The boy, in this Hadīth, ordered the killing of himself as a sacrifice in the interest and benefit
of the Dīn, and this indicates that such a deed is legitimate, and not considered suicide.
Keeping in mind, that he did not receive revelation to do such a deed, and that he did not
know of the outcome of his decision beforehand – and yet, our Sharī’ah praised and extolled
this story.

Five:

‫ ﻳﺎ ﺟﱪﻳﻞ ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﻴﺒﺔ ؟ ﻓﻘﺎﻝ‬: ‫ ﻓﻘﻠﺖ‬، ‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺃﺳﺮﻱ ﰊ ﻓﻴﻬﺎ ﺃﺗﺖ ﻋﻠﻲ ﺭﺍﺋﺤﺔ ﻃﻴﺒﺔ‬
‫ ﺑﻴﻨﺎ ﻫﻲ ﲤﺸﻂ ﺍﺑﻨﺔ ﻓﺮﻋﻮﻥ ﺫﺍﺕ ﻳﻮﻡ ﺇﺫ‬: ‫ﺎ ؟ ﻗﺎﻝ‬‫ ﻗﻠﺖ ﻣﺎ ﺷﺄ‬: ‫ ﻗﺎﻝ‬، ‫ﻫﺬﻩ ﺭﺍﺋﺤﺔ ﻣﺎﺷﻄﺔ ﺍﺑﻨﺔ ﻓﺮﻋﻮﻥ ﻭﺃﻭﻻﺩﻫﺎ‬
‫ ﻻ ﻭﻟﻜﻦ ﺭﰊ ﻭﺭﺏ ﺃﺑﻴﻚ‬: ‫ ﺃﰊ ؟ ﻗﺎﻟﺖ‬: ‫ ﻓﻘﺎﻟﺖ ﳍﺎ ﺍﺑﻨﺔ ﻓﺮﻋﻮﻥ‬، ‫ ﺑﺴﻢ ﺍﷲ‬: ‫ ﻓﻘﺎﻟﺖ‬، ‫ﺳﻘﻄﺖ ﺍﳌﺪﺭﻯ ﻣﻦ ﻳﺪﻫﺎ‬
‫ﺑﹰﺎ ﻏﲑﻱ ؟ ﻗﺎﻟﺖ ﻧﻌﻢ ﺭﰊ‬‫ ﻭﺇﻥ ﻟﻚ ﺭ‬، ‫ ﻳﺎ ﻓﻼﻧﺔ‬: ‫ ﻓﻘﺎﻝ‬، ‫ ﻓﺄﺧﱪﺗﻪ ﻓﺪﻋﺎﻫﺎ‬: ‫ ﺃﺧﱪﻩ ﺑﺬﻟﻚ ﻗﺎﻟﺖ ﻧﻌﻢ‬: ‫ ﻗﺎﻟﺖ‬، ‫ﺍﷲ‬
‫ ﻗﺎﻟﺖ ﻟﻪ‬، ‫ﻠﻘﻰ ﻫﻲ ﻭﺃﻭﻻﺩﻫﺎ ﻓﻴﻬﺎ‬‫ﺎ ﺃﻥ ﺗ‬ ‫ ﰒ ﺃﻣﺮ‬، - ‫ ﻓﺄﻣﺮ ﺑﺒﻘﺮﺓ ﻣﻦ ﳓﺎﺱ ﻓﺄﲪﻴﺖ – ﺃﻱ ﻗﺪﺭ ﻛﺒﲑ‬، ‫ﻭﺭﺑﻚ ﺍﷲ‬
‫ ﺃﺣﺐ ﺃﻥ ﲡﻤﻊ ﻋﻈﺎﻣﻲ ﻭﻋﻈﺎﻡ ﻭﻟﺪﻱ ﰲ ﺛﻮﺏ ﻭﺍﺣﺪ‬: ‫ ﻭﻣﺎ ﺣﺎﺟﺘﻚ ؟ ﻗﺎﻟﺖ‬: ‫ ﻗﺎﻝ‬، ‫ ﺇﻥ ﱄ ﺇﻟﻴﻚ ﺣﺎﺟﺔ‬:
‫ ﻓﺄﻣﺮ ﺑﺄﻭﻻﺩﻫﺎ ﻓﺄﻟﻘﻮﺍ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻰ‬: ‫ ﻗﺎﻝ‬، ‫ ﺫﻟﻚ ﻟﻚ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﳊﻖ‬: ‫ ﻗﺎﻝ‬، ‫ﻭﺗﺪﻓﻨﻨﺎ‬
‫ ﻳﺎ ﺃﻣﻪ ﺍﻗﺘﺤﻤﻲ ﻓﺈﻥ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻣﻦ ﻋﺬﺍﺏ‬: ‫ ﻗﺎﻝ‬، ‫ﺎ ﺗﻘﺎﻋﺴﺖ ﻣﻦ ﺃﺟﻠﻪ‬‫ ﻭﻛﺄ‬، ‫ﺫﻟﻚ ﺇﱃ ﺻﱯ ﳍﺎ ﻣﺮﺿﻊ‬
‫ﺍﻵﺧﺮﺓ ﻓﺎﻗﺘﺤﻤﺖ‬

Imām Ahmad has narrated in his Musnad16, from Ibn ‘Abbās ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬, that the Messenger
of Allāh said: “I smelled on the Night of Ascension a beautiful fragrance, so I asked Jibrīl
about it. He said that it was the fragrance of the hairdresser of Pharaoh’s daughter, and of
her (i.e. the hairdresser’s) children. I asked him, ‘What did she do?’ He said, ‘One day she was
15
Cited by Muslim in The Book of Piety and Heart-Softeners (130), and this is his wording. It is also
cited by Ahmad (6/17), Al-Tirmidhī in The Book of Exegesis #340, and Al-Nasā’ī, also in The Book
of Exegesis, as it appears in Tuhfat Al-Ashrāf (4/199). For the full Hadīth, and its explanation, refer to
the book by At-Tibyān Publications, “The People of the Ditch”.
16
Refer to Al-Musnad (1/310), and a similar narration is in Ibn Mājah (4030).

13
combing Pharaoh’s daughter’s hair, and the comb fell from her hand, and said, “In the Name
of Allāh.” The daughter asked, “Do you mean my father?” She said, “No, rather, my Lord and
your father’s Lord is Allāh.” The daughter said, “Should I tell my father?” She said, “Yes.”
When she told him, he summoned her, and asked her, “Do you have a Lord other than me?”
She said, “My Lord and your Lord is Allāh.” Pharaoh ordered a copper furnace to be heated,
and ordered that she and her children be thrown into it. She said, “Can I ask for only one
thing?” Pharaoh replied, “What is it?” She said, “I would like for you to collect my bones, and my
children’s bones in one piece of cloth, and bury us.” He said, “That is your right upon us.”

Her children were thrown in front of her eyes, one after another- till they came to the last
boy who was being breastfed. She looked reluctant, but her son said, “O mother! Go
ahead, for the torment of this world is much less than the torment of the Hereafter!”
So she threw herself into it.”17

And in this Hadīth, the Allāh made the infant speak, as was the infant in the preceding story
of People of the Ditch - telling the mother to jump into the fire, which indicates the virtue
of this deed. And if sacrificing one’s own self for the sake of the Dīn was not permissible,
our Sharī’ah would not have praised and extolled this action. And the speech of this infant is
nothing but a miraculous symbol, showing the virtue of such a sacrificial deed.

Six:

‫ ﻛﻨﺎ ﲟﺪﻳﻨﺔ ﺍﻟﺮﻭﻡ ﻓﺄﺧﺮﺟﻮﺍ ﻟﻨﺎ ﺻﻔﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﺍﻟﺮﻭﻡ ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﺜﻠﻪ‬: ‫ﻋﻦ ﺃﺳﻠﻢ ﺃﰊ ﻋﻤﺮﺍﻥ ﻗﺎﻝ‬
‫ ﻓﺤﻤﻞ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺻﻒ ﺍﻟﺮﻭﻡ‬، ‫ ﻭﻋﻠﻰ ﺃﻫﻞ ﻣﺼﺮ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻭﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻓﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ‬،
‫ ﻓﻘﺎﻡ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ‬، ‫ ﺳﺒﺤﺎﻥ ﺍﷲ ﻳﻠﻘﻲ ﺑﻴﺪﻩ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‬: ‫ ﻓﺼﺎﺡ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻟﻮﺍ‬، ‫ﺣﱴ ﺩﺧﻞ ﺑﻴﻨﻬﻢ‬
‫ ﻭﺇﳕﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻨﺎ ﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﳌﺎ ﺃﻋﺰ ﺍﷲ‬، ‫ ﺇﻧﻜﻢ ﻟﺘﺆﻭﻟﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‬: ‫ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬: ‫ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ‬
‫ ﺇﻥ ﺃﻣﻮﺍﻟﻨﺎ ﻗﺪ ﺿﺎﻋﺖ‬، ‫ ﻓﻘﺎﻝ ﺑﻌﻀﻨﺎ ﻟﺒﻌﺾ ﺳﺮﹰﺍ ﺩﻭﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬، ‫ﺍﻹﺳﻼﻡ ﻭﻛﺜﺮ ﻧﺎﺻﺮﻭﻩ‬
‫ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬، ‫ ﻓﻠﻮ ﺃﻗﻤﻨﺎ ﰲ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺃﺻﻠﺤﻨﺎ ﻣﺎ ﺿﺎﻉ ﻣﻨﻬﺎ‬، ‫ﻭﺇﻥ ﺍﷲ ﻗﺪ ﺃﻋﺰ ﺍﻹﺳﻼﻡ ﻭﻛﺜﺮ ﻧﺎﺻﺮﻭﻩ‬
‫ﻬﻠﹸ ﹶﻜ ِﺔ ( ﻭﻛﺎﻧﺖ ﺍﻟﺘﻬﻠﻜﺔ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬ ‫ﻭﺃﹶﻧ ِﻔﻘﹸﻮﺍ ﻓِﻲ‬ ) ‫ﻧﺒﻴﻪ ﻳﺮﺩ ﻋﻠﻴﻨﺎ ﻣﺎ ﻗﻠﻨﺎ‬
‫ ﻓﻤﺎ ﺯﺍﻝ ﺃﺑﻮ ﺃﻳﻮﺏ ﺷﺎﺧﺼﹰﺎ ﺣﱴ ﺩﻓﻦ ﺑﺎﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‬، ‫ﺍﻷﻣﻮﺍﻝ ﻭﺇﺻﻼﺣﻬﺎ ﻭﺗﺮﻛﻨﺎ ﺍﻟﻐﺰﻭ‬

On the authority of Aslam Abī ‘Imrān, that when they were fighting a mighty army of the
Romans, a man in the Muslim army attacked the Roman ranks until he plunged himself into
their ranks, and was in their midst. The people shouted, saying, “SubhānAllāh! Glory be to
Allāh! He has thrown himself into destruction!” Thereupon, Abū Ayyūb Al-Ansārī ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

17
Imām Ahmad Shākir ‫ ﺭﲪﻪ ﺍﷲ‬declared it Sahīh in his Tahqīq (verification) of Al-Musnad (4/295, #
2,822).

14
stood up, and said, “O people! You give this (wrong) interpretation to this verse,
whereas it was revealed concerning us, the Ansār, when Allāh had given honor to
Islām, and its supporters had become many, whereupon some of us secretly said to
one another … “Our wealth has been depleted, and Allāh has given honor to Islām
and its supporters have become many, so let us stay amidst our wealth and make up
what has been depleted of it.” Thereupon, Allāh revealed to His Prophet,

﴾ ‫ﻬﻠﹸ ﹶﻜ ِﺔ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬ ‫ﻭﺃﹶﻧ ِﻔﻘﹸﻮﺍ ﻓِﻲ‬ ﴿

“And spend in the Path of Allāh, and do not throw yourselves into destruction.” 18

… refuting what we had said. So, the destruction lay in staying with our wealth and
gaining it, and abandoning the battles.” Abū Ayyūb did not cease fighting, until (he was
killed and) was buried in Constantine.”19

Al-Bayhaqī included it, and other narrations in his Sunan in a chapter entitled, “Permissibility
For a Man or Men to Fight Alone in the Land of the Enemy,” thereby citing it as evidence for the
permissibility of advancing against a group, even if the more likely result is that they will kill
him.

In this Hadīth, Abū Ayyūb explained that the verse [Al-Baqarah: 195] does not apply to one
who immerses and plunges himself into the ranks of the enemies, even though it may seem
to the people that he has thrown himself intro destruction. The Companions tacitly
approved and accepted this explanation of his [by not objecting].

Seven:

: ‫ﻗﺎﻝ ﻣﻌﺎﺫ ﺑﻦ ﻋﻔﺮﺍﺀ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻳﻀﺤﻚ ﺍﻟﺮﺏ ﻣﻦ ﻋﺒﺪﻩ ؟ ﻗﺎﻝ ) ﻏﻤﺴﻪ ﻳﺪﻩ ﰲ ﺍﻟﻌﺪﻭ ﺣﺎﺳﺮﹰﺍ ( ﻗﺎﻝ‬
‫ﻓﺄﻟﻘﻰ ﺩﺭﻋﹰﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻭﻗﺎﺗﻞ ﺣﱴ ﻗﺘﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

Mu’āth ibn ‘Afra’ asked the Messenger of Allāh ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, “What makes Allāh laugh
upon His slave?” He replied, “The slave immersing himself into the enemy without armor.” Mu’āth
then took off his armor and fought until he was killed.20

18
Al-Baqarah: 195
19
Refer to Abū Dāwūd (3/27) and At-Tirmithī (4/280) have narrated (and At-Tirmithī graded it as
Sahīh); and declared Sahīh by Al-Albānī in As-Silsilah As-Sahīhah (13), and Sahīh At-Targhīb (1388).
Also see Al-Jāmi’ As-Sahīh of Al-Wādi’ī (3/200, 4/126, 357, 381, 5/422, 423, 482), and As-Sahīh Al-
Musnad (140, 327). Also similar narrated by Ibn Hazm in Al-Muhallā (7/294); and Ibn Hajar in Al-
Isābah (3/122). Also see Fat’h Al-Bārī (8/33-34).
20
Refer to Musannaf Ibn Abī Shaybah (5/338). And in another narration, “When the people met to
fight on the Day of Badr, ‘Awf ibn Al-Hārith said, ‘O Messenger of Allāh! What causes Allāh to

15
This Hadīth, and the one after it, is a clear evidence for the virtue of Jihād operations in
which it is almost certain that one will die - and it indicates that Jihād has special rules which
permit what may normally be prohibited.

And on the authority of Anas ibn Mālik ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬, that a man asked, “O Messenger of
Allāh! If I plunge and penetrate into the rows of the mushrikīn, and I fight them until I am
killed – will I go to Paradise?” The Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬replied, “Yes.” So the man
plunged into the rows of the mushrikīn, and fought, until he was killed.21

It is also narrated, that on the Day of Uhud, ‘Umar ibn Al-Khattāb said to his brother, Zayd
ibn Al-Khattāb, “Take my armor, O my brother!” So Zayd answered, “I want Shahādah
(martyrdom) just as you do!” So they both left all the armor behind.22

Eight:

‫ ﺃﻭﻟﺌﻚ ﻳﺘﻠﺒﻄﻮﻥ ﰲ ﺍﻟﻐﺮﻑ‬،‫ﺃﻓﻀﻞ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻓﻼ ﻳﻠﻔﺘﻮﻥ ﻭﺟﻮﻫﻬﻢ ﺣﱴ ﻳﻘﺘﻠﻮﺍ‬
‫ ﻓﺈﺫﺍ ﺿﺤﻚ ﺭﺑﻚ ﺇﱃ ﻋﺒﺪ ﰲ ﻣﻮﻃﻦ ﻓﻼ ﺣﺴﺎﺏ ﻋﻠﻴﻪ‬،‫ ﻳﻀﺤﻚ ﺇﻟﻴﻬﻢ ﺭﺑﻚ‬،‫ﺍﻟﻌﻠﻰ ﻣﻦ ﺍﳉﻨﺔ‬

The Messenger of Allāh ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬said, “The best of the martyrs are those who fight in the first
rows of battle, they do not turn their faces (in any direction), until they are killed. Those, are the ones who
will fly in the Highest Chambers in Jannah; and your Lord laughs at them, and if your Lord laughs at a
slave in this world – then there is no account for him.” 23

Nine:

‫ ﺍﻧﻈﺮﻭﺍ‬: ‫ ﺭﺟﻞ ﺛﺎﺭ ﻋﻦ ﻭﻃﺄﺗﻪ ﻭﳊﺎﻓﻪ ﻣﻦ ﺑﲔ ﺃﻫﻠﻪ ﻭﺣﺒﻪ ﺇﱃ ﺻﻼﺗﻪ ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰﻭﺟﻞ‬، ‫ﻋﺠﺐ ﺭﺑﻨﺎ ﻣﻦ ﺭﺟﻠﲔ‬
‫ ﻭﺭﺟﻞ ﻏﺰﺍ‬، ‫ﺇﱃ ﻋﺒﺪﻱ ﺛﺎﺭ ﻋﻦ ﻓﺮﺍﺷﻪ ﻭﻭﻃﺄﺗﻪ ﻣﻦ ﺑﲔ ﺣﺒﻪ ﻭﺃﻫﻠﻪ ﺇﱃ ﺻﻼﺗﻪ ﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻭﺷﻔﻘﺔ ﳑﺎ ﻋﻨﺪﻱ‬

laugh upon His slave?’ So he replied, “That He sees His slave submerge himself into the battle to fight without
any armor.” So ‘Awf ibn Al-Hārith took off his armor, and he went forth and fought, till he was killed
as a martyr.” Narrated in Nayl Al-Awtār (7/212) of Ash-Shawkānī, and Al-Isābah (3/42) of Ibn
Hajar.
21
Narrated by Al-Hākim. Refer to Imām Ash-Shawkānī’s Nayl Al-Awtār (7/212).
22
Narrated by At-Tabarānī, and Al-Haythamī narrated it under the chapter, “Going After Martyrdom”-
in Mujma’ Az-Zawā’id. And Al-Haythamī said, “Narrated by At-Tabarānī, and its narrators are
authentic narrators.” Also refer to Al-Istī’āb of Ibn ‘Abdil-Barr.
23
Refer to Kitāb Al-Jihād of Ibn Al-Mubārak (1/85). And narrated in similar words by Imām Ahmad,
Abū Ya’lā, At-Tabarānī, and Sa’īd ibn Mansūr. Declared Sahīh by Al-Albānī in Sahīh Al-Jāmi’ (1107),
and similar in As-Silsilah As-Sahīhah (2558).

16
: ‫ ﻓﺮﺟﻊ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ ﻓﻴﻘﻮﻝ ﺍﷲ‬، ‫ﺰﺍﻡ ﻭﻣﺎﻟﻪ ﰲ ﺍﻟﺮﺟﻮﻉ‬‫ﺰﻡ ﺃﺻﺤﺎﺑﻪ ﻭﻋﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ﰲ ﺍﻻ‬‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺎ‬
‫ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﺒﺪﻱ ﺭﺟﻊ ﺭﺟﺎﺀ ﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻭﺷﻔﻘﺔ ﳑﺎ ﻋﻨﺪﻱ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ‬

Ahmad narrated in his Musnad from Ibn Mas’ūd that the Prophet said, “Our Lord wonders at
two men: a man who stirs from his bed … to Salāt (prayer) … and a man who raids in the Path of Allāh,
and his companions are defeated, and he realizes what awaits him in defeat and what awaits him in
returning (to combat) - but he returns (to combat) until his blood is spilled. Allāh says, “Look at My
servant! He went back (to combat) hopeful and anxious for that which is with Me,
until his blood was spilled.” 24

Ibn An-Nuhās ‫ ﺭﲪﻪ ﺍﷲ‬commented, “Even if there was no other authentic Hadīth regarding
this topic, except this - it would suffice us as evidence for the virtue of plunging (into the
enemy ranks).”25

Ten:

‫ ﺍﻟﺮﺟﻞ ﻳﻠﻘﻰ ﺍﻟﻌﺪﻭ ﰲ ﻓﺌﺔ ﻓﻴﻨﺼﺐ ﳍﻢ ﳓﺮﻩ ﺣﱴ ﻳﻘﺘﻞ ﺃﻭ ﻳﻔﺘﺢ ﻷﺻﺤﺎﺑﻪ‬... ‫ﺛﻼﺛﺔ ﳛﺒﻬﻢ ﺍﷲ‬

The Messenger of Allāh said, “Three types of people are beloved by Allāh…” and amongst them
was mentioned, “The man who meets the enemy force, so he displays (or erects) his throat to them (i.e.
fights them facing them and going towards them, not turning back), until he is killed, or his companions are
made victorious.”26
And in another narration, the Messenger of Allāh ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬said:

،‫ ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﻧﻜﺸﻔﺖ ﻓﺌﺔ؛ ﻗﺎﺗﻞ ﻭﺭﺍﺀﻫﺎ ﺑﻨﻔﺴﻪ ﷲ ﻋﺰ ﻭﺟﻞ‬: ‫ﻢ‬ ‫ ﻭﻳﺴﺘﺒﺸﺮ‬،‫ ﻭﻳﻀﺤﻚ ﺇﻟﻴﻬﻢ‬، ‫ﺛﻼﺛﺔ ﳛﺒﻬﻢ ﺍﷲ‬
!‫ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﺒﺪﻱ ﻛﻴﻒ ﺻﱪ ﱄ ﻧﻔﺴﻪ؟‬: ‫ ﻓﻴﻘﻮﻝ ﺍﷲ‬،‫ ﻭﺇﻣﺎ ﺃﻥ ﻳﻨﺼﺮﻩ ﺍﷲ ﻭﻳﻜﻔﻴﻪ‬،‫ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺘﻞ‬

“Three people are loved by Allāh (Most High), and He laughs at them, and joys at them: The one, when
(his) group is left open (i.e. defeated), he fights behind them (i.e. when they are retreating) by himself, for

24
Refer to Al-Musnad (6/22, # 3,949) with the Tahqīq of Imām Ahmad Shākir, where he said, “Its
chain is Sahīh.” Al-Haythamī said in Mujma’ Az-Zawā’id (2/255), “Ahmad and Abū Ya’lā narrated it,
as did At-Tabarānī in Al-Kabīr, and its chain is Hasan. Abū Dāwūd narrated it in abbreviated form
(2/326). Al-Albānī said in Mishkāt Al-Masābīh (1207), “It is either Hasan or Sahīh.” Also in Subul As-
Salām of As-San’ānī (4/1348-1349).
25
Refer to Mashāri’ Al-Ashwāq Ilā Masāri’ Al-‘Ush’shāq (1/532).
26
Refer to Kitāb Al-Jihād (1/84) of Ibn Al-Mubārak; declared Sahīh by Al-Albānī in Sahīh Al-Jāmi’
(3074).

17
Allāh – so he is either killed, or Allāh helps him and suffices him. And Allāh says, “Look at My
slave! How he patiently endured by himself, for Me!?”27

And in another narration, the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬said,

‫ ﻭ ﺭﺟﻞ ﻛﺎﻥ ﰲ ﺳﺮﻳﺔ ﻓﻠﻘﻮﺍ ﺍﻟﻌﺪﻭ ﻓﻬﺰﻣﻮﺍ ﻓﺄﻗﺒﻞ ﺑﺼﺪﺭﻩ ﺣﱴ ﻳﻘﺘﻞ ﺃﻭ ﻳﻔﺘﺢ ﻟﻪ‬... ‫ﺛﻼﺛﺔ ﳛﺒﻬﻢ ﺍﷲ‬

The Messenger of Allāh said, “Three (types of people) Allāh are beloved by Allāh…” and among
them is “… a man who was in a battalion and met the enemy, and they were defeated, but he faced them
with his chest until he was killed or victorious.”28

Eleven:

‫ ﻛﻠﻤﺎ ﲰﻊ ﻫﻴﻌﺔ ﺃﻭ ﻓﺰﻋﺔ‬، ‫ ﻳﻄﲑ ﻋﻠﻰ ﻣﺘﻨﻪ‬، ‫ ﺭﺟﻞ ﳑﺴﻚ ﻋﻨﺎﻥ ﻓﺮﺳﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬، ‫ﻣﻦ ﺧﲑ ﻣﻌﺎﺵ ﺍﻟﻨﺎﺱ ﳍﻢ‬
‫ ﻭ ﺍﳌﻮﺕ ﻣﻈﺎﻧﻪ‬، ‫ ﻳﺒﺘﻐﻲ ﺍﻟﻘﺘﻞ‬، ‫ﻃﺎﺭ ﻋﻠﻴﻪ‬

Narrated from Abū Hurayrah, that the Messenger of Allāh said, “Among the best of people, is a
man who clasps the reins of his horse in the Path of Allāh, flying on its back; whenever he hears a call (for
battle) or advancement towards the enemy - he flies to it, seeking death and being slain with eagerness …”29

27
Narrated by At-Tabarānī in Al-Kabīr; and Al-Haythamī said “its narrators are trustworthy” in Mujma’
Az-Zawā’id (2/255); declared Sahīh by Al-Albānī in As-Silsilah As-Sahīhah (3478), and Hasan in Sahīh
At-Targhīb (629). Shaykh Abū Qutaybah Ash-Shāmī mentioned, “When some of the Mujāhidūn in
Afghānistān had to strategically retreat in a fierce battle near the city of Jalālabād, after the Russians
began an enormous onslaught in that area, using a large number of tanks – our brother, Shaqīq
Ibrāhīm Al-Madanī, remained behind alone, to distract the Russians, while the rest of the brothers
retreated due to the extremity of the pounding of the bombs upon them; so he fought against them
using mortars, until he was killed – may Allāh have mercy upon him. A missile came and exploded
near him; no trace of him could be seen, and no grave contained his body. So may Allāh show a
gracious mercy to him.”
28
Narrated by Ibn Abī Shaybah in his Musannaf (5/289), and At-Tirmithī declared it Sahīh (2491,
2492); An-Nasā’ī (1597, 2523), and Ahmad in his Musnad; as well as At-Tabarānī in Al-Kabīr with a
Hasan chain; Al-Hākim also narrated it, and declared it as Sahīh. Al-Albānī mentioned in Mishkāt Al-
Masābīh (1864) that its chain is weak, but it has similar narrations which are strong and authentic.
Also, in another similar Hadīth, the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬said that Allāh loves three types of
people, and hates three types of people. So one of the Companions asked, “Who are these three
people that Allāh loves?” So the Messenger replied, “A man who raids in the Path of Allāh, patiently
enduring, and seeking (the Mercy of Allāh), so he fights until he is killed. And you will find this person with you,
written in the Book of Allāh.” He then recited the verse, ‫ﻮﺹ‬‫ﺮﺻ‬ ‫ﻣ‬ ‫ﺎﻥﹲ‬‫ﻨﻴ‬‫ﻢ ﺑ‬‫ﻧﻬ‬‫ﺎ ﹶﻛﹶﺄ‬‫ﺻﻔ‬
 ‫ﺳﺒِﻴ ِﻠ ِﻪ‬ ‫ﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ‬‫ﻦ ﻳ‬ ‫ﺐ ﺍﱠﻟﺬِﻳ‬ ِ ‫ﻳ‬ ‫ﻪ‬ ‫ ِﺇ ﱠﻥ ﺍﻟﱠﻠ‬,
 ‫ﺤ‬
“Verily, Allāh loves those who fight in His Cause in rows as if they were a solid structure.”
[As-Saff: 4].” Declared Sahīh by Al-Albānī in Sahīh At-Targhīb (2569).

18
This clearly shows that seeking to be killed and pursuing martyrdom eagerly, are legitimate
and praiseworthy acts.

Twelve:

، ‫ ﺍﻧﻄﻠﻖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺣﱴ ﺳﺒﻘﻮﺍ ﺍﳌﺸﺮﻛﲔ ﺇﱃ ﺑﺪﺭ‬: ‫ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‬
( ‫ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻻ ﻳﻘﺪﻣﻦ ﺃﺣﺪ ﻣﻨﻜﻢ ﺇﱃ ﺷﻲﺀ ﺣﱴ ﺃﻛﻮﻥ ﺃﻧﺎ ﺩﻭﻧﻪ‬، ‫ﻭﺟﺎﺀ ﺍﳌﺸﺮﻛﻮﻥ‬
‫ﻓﺪﻧﺎ ﺍﳌﺸﺮﻛﻮﻥ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻗﻮﻣﻮﺍ ﺇﱃ ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ( ﻓﻘﺎﻝ‬
‫ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬، ‫ ﺑﺦ ﺑﺦ‬: ‫ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ؟ ﻗﺎﻝ ) ﻧﻌﻢ ( ﻗﺎﻝ‬: ‫ﻋﻤﲑ ﺑﻦ ﺍﳊﻤﺎﻡ‬
‫ ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻻ ﺭﺟﺎﺀ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‬: ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻣﺎ ﳛﻤﻠﻚ ﻋﻠﻰ ﻗﻮﻟﻚ ﺑﺦ ﺑﺦ ؟ ﻗﺎﻝ‬
‫ ﻟﺌﻦ ﺃﻧﺎ ﺣﻴﻴﺖ ﺣﱴ ﺁﻛﻞ‬: ‫ ﻓﺠﻌﻞ ﻳﺄﻛﻞ ﻣﻨﻬﻦ ﰒ ﻗﺎﻝ‬، ‫ ) ﻓﺈﻧﻚ ﻣﻦ ﺃﻫﻠﻬﺎ ( ﻓﺄﺧﺮﺝ ﲤﺮﺍﺕ ﻣﻦ ﻗﺮﻧﻪ‬: ‫ ﻗﺎﻝ‬،
‫ ﰒ ﻗﺎﺗﻠﻬﻢ ﺣﱴ ﻗﺘﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬، ‫ ﻓﺮﻣﻰ ﲟﺎ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﺘﻤﺮ‬، ‫ﺎ ﳊﻴﺎﺓ ﻃﻮﻳﻠﺔ‬‫ﲤﺮﺍﰐ ﻫﺬﻩ ﺇ‬

On the authority of Anas ibn Mālik ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬, that on the Day of Badr, the Messenger of
Allāh said: “Stand up to the Gardens, the width of which is that of the heavens and the earth!” ‘Umayr
ibn Al-Hamām said, “O Messenger of Allāh: the width of the Gardens is like the heavens
and the earth?” The Messenger of Allāh replied, “Yes.” ‘Umayr then said, “Bakhin, Bakhin!”
The Messenger ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬asked, “What causes you to say this saying of yours, Bakhin
Bakhin?” So ‘Umayr ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬replied, “By Allāh, nothing, O Messenger of Allāh! Except
that I hope to be of its people!” So the Messenger said, “Then indeed, you will be from amongst
them.” So he took out some dates and started eating them. And then he exclaimed, “If I were

29
Refer to Muslim (1889). Declared Sahīh by Al-Albānī in Sahīh At-Targhīb (1226, 2736), and Sahīh
Al-Jāmi’ (5915). The full Hadīth ends with, “And a man on top of a mountain peak or on the bottom of a deep
valley, establishing the Salāt, giving the Zakāt, and worshipping his Lord until death visits him. People see nothing
from him but good.” And in other narrations, “seeking death or being slain…”. And in the Musnad of Abū
‘Awānah (5/59), “A time will come upon mankind, when the best of them is the man who grasps the reins of his
horse in the Path of Allāh, whenever he hears a call (for battle), he gets on its back, and then he seeks death eagerly.”
And yet in another Hadīth, the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬asked, “Should I not inform you of the best of
mankind in status?” The Companions responded, “But yes!” So he said, “A man grasping onto the head of
his horse in the Path of Allāh, until he dies or is killed.” Al-Albānī declared it Sahīh in As-Silsilah As-Sahīhah
(255), and Sahīh At-Targhīb (1298, 2737). And amongst those whom we hope Allāh will include them
amongst the ones mentioned in this Hadīth, are those Nineteen Lions, those brave brothers of ours,
who flew on their horses, eagerly seeking to kill and be killed in the Path of Allāh. May Allāh grant
them the Highest Abodes in Paradise, along with the Beloved Ones, and have mercy upon them.

19
to live long enough to eat these dates - then verily, it is too lengthy of a life!” So he threw
away the dates he had with him, and he fought against the enemies, until he was killed.30

From this Hadīth, we can see that after this Companion heard of the Gardens and pondered
upon it, he could not keep himself away from it due to the yearning of being from its people
– so he left alone to fight, with the intention of being killed. And the Prophet ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬
did not oppose this. Rather, the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬incited this, when he had said,
“Stand up to the Gardens, the width of which is that of the heavens and the earth!”31

Thirteen:

‫ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻏﺒﺖ‬: ‫ ﻓﻘﺎﻝ‬، ‫ ﻏﺎﺏ ﻋﻤﻲ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﻋﻦ ﻗﺘﺎﻝ ﺑﺪﺭ‬: ‫ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‬
، ‫ ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ‬، ‫ ﻟﲑﻳﻦ ﺍﷲ ﻣﺎ ﺃﺻﻨﻊ‬، ‫ ﻟﺌﻦ ﺃﺷﻬﺪﱐ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ‬، ‫ﻋﻦ ﺃﻭﻝ ﻗﺘﺎﻝ ﻗﺎﺗﻠﺖ ﺍﳌﺸﺮﻛﲔ‬
‫ ﻓﻘﺎﻝ ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﺘﺬﺭ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ – ﻳﻌﲏ ﺃﺻﺤﺎﺑﻪ – ﻭﺃﺑﺮﺃ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ‬، ‫ﻭﺍﻧﻜﺸﻒ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ ﺇﱐ ﺃﺟﺪ‬، ‫ ﻳﺎﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺍﳉﻨﺔ ﻭﺭﺏ ﺍﻟﻨﻀﺮ‬: ‫ ﻓﻘﺎﻝ‬، ‫– ﻳﻌﲏ ﺍﳌﺸﺮﻛﲔ – ﰒ ﺗﻘﺪﻡ ﻓﺎﺳﺘﻘﺒﻠﻪ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‬
‫ ﺑﻀﻌﹰﺎ ﻭﲦﺎﻧﲔ‬، ‫ ﻓﻮﺟﺪﻧﺎ ﺑﻪ‬: ‫ ﻗﺎﻝ ﺃﻧﺲ‬، ‫ ﻓﻤﺎ ﺍﺳﺘﻄﻌﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺻﻨﻊ‬: ‫ ﻗﺎﻝ ﺳﻌﺪ‬، ‫ﺭﳛﻬﺎ ﺩﻭﻥ ﺃﺣﺪ‬
‫ ﻓﻤﺎ ﻋﺮﻓﻪ ﺃﺣﺪ‬، ‫ ﻭﻗﺪ ﻣﺜﻞ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ‬، ‫ ﻭﻭﺟﺪﻧﺎﻩ ﻗﺪ ﻗﺘﻞ‬، ‫ ﺃﻭ ﺭﻣﻴﺔ ﺑﺴﻬﻢ‬، ‫ ﺃﻭ ﻃﻌﻨﺔ ﺑﺮﻣﺢ‬، ‫ﺿﺮﺑﺔ ﺑﺎﻟﺴﻴﻒ‬
 ‫ﺆ ِﻣِﻨ‬ ‫ﻦ ﺍﹾﻟﻤ‬ ‫ ﻭﰲ ﺃﺷﺒﺎﻫﻪ ) ِﻣ‬، ‫ ﻛﻨﺎ ﻧﺮﻯ ﺃﻭ ﻧﻈﻦ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻓﻴﻪ‬: ‫ ﻓﻘﺎﻝ ﺃﻧﺲ‬، ‫ﺇﻻ ﺃﺧﺘﻪ ﺑﺒﻨﺎﻧﻪ‬
‫ﺎﻝﹲ‬‫ﲔ ِﺭﺟ‬
(‫ﻼ‬
‫ﺒﺪِﻳ ﹰ‬ ‫ﺗ‬ ‫ﺪﻟﹸﻮﺍ‬ ‫ﺑ‬ ‫ﺎ‬‫ﻭﻣ‬ ‫ﺘ ِﻈﺮ‬‫ﻨ‬ ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻨ‬ ‫ﻭ ِﻣ‬ ‫ﺒﻪ‬‫ﺤ‬
 ‫ﻧ‬ ‫ﻰ‬‫ﻦ ﹶﻗﻀ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻨ‬ ‫ﻴ ِﻪ ﹶﻓ ِﻤ‬ ‫ﻋ ﹶﻠ‬ ‫ﻪ‬ ‫ﻭﺍ ﺍﻟ ﱠﻠ‬‫ﻫﺪ‬ ‫ﺎ‬‫ﺎ ﻋ‬‫ﺪﻗﹸﻮﺍ ﻣ‬ ‫ﺻ‬


And from Anas ibn Mālik ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬that he said: “My uncle Anas ibn Nadhar was absent
from the fighting on the Day of Badr, so he said: ‘O Messenger of Allāh! I was absent from the first
fight in which you fought the polytheists. If I am allowed to witness the fighting against the polytheists, then
verily, Allāh will see what I shall do.’ So, when it was the day of Uhud, the Muslims were exposed
to the enemy, so he said: ‘O Allāh! I seek Your pardon from what these people (meaning his

30
Narrated by Muslim (1901), and authenticated by Al-Albānī in Sahīh At-Targhīb (1312). An-
Nawawī ‫ ﺭﲪﻪ ﺍﷲ‬said in his Sharh of this Hadīth, “It contains the permissibility of immersing and
plunging one’s self into the kuffār, and seeking Shahādah (martyrdom). And this is something which is
permissible, and there is nothing wrong with it, according to the majority of the ‘Ulamā.” Refer to
Sharh Muslim (13/46). Shaykh Abū Qutaybah Ash-Shāmī mentions, “Abū Tharr At-Tūnisī – may
Allāh have mercy upon him – was killed in Afghānistān. He was a Hāfith of the Book of Allāh, and
his yearning was for martyrdom (Shahādah) and to meet Allāh (as a martyr). (One night) he was
reading some Qur’ān, and he could not be patient and wait for the time for battle – so he went forth,
alone all by himself, to the Communist enemies of Allāh; and he fought them until he was killed.”
31
And in a similar narration, a man asked the Prophet, “Where would I be, O Messenger of Allāh, if
I am killed?” He ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬replied, “In Paradise.” So the man threw the dates which were in his
hand, and he fought until he was killed. Refer to Nayl Al-Awtār (7/212).

20
companions) have done, and I (announce) to You my disassociation from what these people (meaning the
polytheists) have done.’ Then he proceeded and was met by Sa’d ibn Mu’āth, so he said: ‘O Sa’d
ibn Mu’āth! The Gardens, by the Lord of An-Nadhar… I smell its fragrance from behind Mount Uhud!’
Sa’d later said: ‘I was not able to do what he did (fight as he did), O Messenger of Allāh!’
Anas said: ‘So, we found him with about eighty wounds from strikes of swords, spears and
arrows, and we found that he had been killed and the polytheists had mutilated his body. No
one recognized him except his sister – she recognized him by his fingers – so Anas said: ‘We
thought or assumed that this verse was revealed regarding him and those who are like him:

﴾‫ﻼ‬
‫ﺒﺪِﻳ ﹰ‬ ‫ﺗ‬ ‫ﺪﻟﹸﻮﺍ‬ ‫ﺑ‬ ‫ﺎ‬‫ﻭﻣ‬ ‫ﺘ ِﻈﺮ‬‫ﻨ‬ ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻨ‬ ‫ﻭ ِﻣ‬ ‫ﺒﻪ‬‫ﺤ‬
 ‫ﻧ‬ ‫ﻰ‬‫ﻦ ﹶﻗﻀ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻨ‬ ‫ﻴ ِﻪ ﹶﻓ ِﻤ‬ ‫ﻋ ﹶﻠ‬ ‫ﻪ‬ ‫ﻭﺍ ﺍﻟ ﱠﻠ‬‫ﻫﺪ‬ ‫ﺎ‬‫ﺎ ﻋ‬‫ﺪﻗﹸﻮﺍ ﻣ‬ ‫ﺻ‬
 ‫ﺎﻝﹲ‬‫ﲔ ِﺭﺟ‬
 ‫ﺆ ِﻣِﻨ‬ ‫ﻦ ﺍﹾﻟﻤ‬ ‫﴿ ِﻣ‬

“Among the believers are men who have been true to their covenant with Allāh (they
have gone out for Jihād), of them some have fulfilled their obligations (have been
martyred), and some of them are still waiting, but they have never changed (they
never proved treacherous to their covenant which they concluded with Allāh) in the
least.” 32
Fourteen:

، ‫ ﻗﺎﻝ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺧﺒﺎﺑﹰﺎ ﺳﺮﻳﺔ‬، ‫ﻋﻦ ﳎﺎﻫﺪ‬
‫ﻭﺑﻌﺚ ﺩﺣﻴﺔ ﺳﺮﻳﺔ ﻭﺣﺪﻩ‬

On the authority of Mujāhid ‫ ﺭﲪﻪ ﺍﷲ‬, that the Prophet dispatched ‘Abdullāh ibn Mas’ūd and
Khabbāb as one brigade, and Dihyah as a brigade on his own.33

This indicates that regardless of the level of risk in an operation in Jihād, it remains
permissible by default, and the greater the risk, the greater the reward.

And similarly, in another narration, the Messenger of Allāh dispatched ‘Amr ibn Umayyah
and a man from the Ansār as one brigade, and ‘Abdullāh ibn Anīs as a brigade on his own. 34

32
Al-Ahzāb: 23. The Hadīth is narrated by Al-Bukhārī (2805), Muslim (1903). Al-Albānī declared it
Sahīh in Sahīh At-Targhīb (1358). Ibn Hajar ‫ ﺭﲪﻪ ﺍﷲ‬said in the Sharh of this Hadīth, “From the
benefits obtained from the story of Anas ibn Nadhar, is the permissibility of sacrificing one’s own
self in Jihād, and the virtue of fulfilling this covenant, even if it is hard upon the soul, and even if it
leads to death; and that the prohibition against throwing one’s own self into destruction does not
prohibit seeking martyrdom in Jihād. And this Hadīth also shows the great and manifest virtue of
Anas ibn Nadhar, and the correctness of his Īmān, and his true fear of Allāh, and the strength of his
certainty.” Refer to Fat’h Al-Bārī (6/26-29). And Imām Ibn Al-Qayyim said, “And from the benefits
extracted from the Battle of Uhud, is the permissibility of submerging one’s self into the enemy
ranks, as Anas ibn Nadhar and others did.” Refer to Zād Al-Ma’ād (3/211).
33
Refer to Al-Bayhaqī in As-Sunan Al-Kubrā (9/100), narrated with a Sahīh chain.
34
Refer to the above reference.

21
 Fifteen:

‫ ﻓﺮﺃﻯ ﺍﻟﻄﲑ ﻋﻜﻮﻓﹰﺎ ﻋﻠﻰ ﻣﻘﺘﻠﺔ‬، ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲣﻠﻒ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻋﻦ ﺃﺻﺤﺎﺏ ﺑﺌﺮ ﻣﻌﻮﻧﺔ‬
‫ ﻭﻻ ﺃﲣﻠﻒ ﻋﻦ ﻣﺸﻬﺪ ﻗﺘﻞ ﻓﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ‬، ‫ ﻓﻴﻘﺘﻠﻮﱐ‬، ‫ ﺳﺄﻗﺪﻡ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻌﺪﻭ‬، ‫ ﻓﻘﺎﻝ ﻟﻌﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ‬، ‫ﺃﺻﺤﺎﺑﻪ‬
، ‫ ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻓﻴﻪ ﻗﻮ ﹰﻻ ﺣﺴﻨﹰﺎ‬، ‫ ﻓﺮﺟﻊ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ‬، ‫ ﻓﻘﺘﻞ‬، ‫ﻓﻔﻌﻞ‬
( ‫ ﻗﺎﻝ ﻟﻌﻤﺮﻭ ) ﻓﻬﻼ ﺗﻘﺪﻣﺖ ؟‬: ‫ﻭﻳﻘﺎﻝ‬

Al-Bayhaqī narrated, “Ash-Shāfi’ī ‫ ﺭﲪﻪ ﺍﷲ‬said, “One of the Ansār was late behind when the
massacre of the Companions next to the well of Ma’unah took place. By the time he arrived
vultures were already devouring his companions. He told ‘Amr ibn Umayyah: “I am going
to go forward onto this enemy, so that they can kill me. I don’t want to be left behind
when our companions have been killed.” He did as he had said, and he was killed. When
‘Amr ibn Umayyah (the only survivor of the incident) told the Messenger of Allāh about
what happened, the Messenger of Allāh said good words about that man and then he asked
‘Amr ibn Umayyah: “And why didn’t you go ahead with him?”35

And in this Hadīth, the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬did not object to the one who went forth
with the intention to be killed – Rather, he encouraged it to the one who returned back, that
he should have gone forth also, and been martyred like his companions.

Sixteen:

، ‫ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﹸﻓﺮﺩ ﻳﻮﻡ ﺃﺣﺪ ﰲ ﺳﺒﻌﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺭﺟﻠﲔ ﻣﻦ ﻗﺮﻳﺶ‬
‫ ﻓﺘﻘﺪﻡ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﺗﻞ ﺣﱴ ﻗﺘﻞ‬، ( ‫ﻓﻠﻤﺎ ﺭﻫﻘﻮﻩ ﻗﺎﻝ ) ﻣﻦ ﻳﺮﺩﻫﻢ ﻋﻨﺎ ﻭﻟﻪ ﺍﳉﻨﺔ ﺃﻭ ﻫﻮ ﺭﻓﻴﻘﻲ ﰲ ﺍﳉﻨﺔ ؟‬
‫ ﻓﻘﺎﺗﻞ‬، ‫ ﻓﻘﺎﻝ ) ﻣﻦ ﻳﺮﺩﻫﻢ ﻋﻨﺎ ﻭﻟﻪ ﺍﳉﻨﺔ ﺃﻭ ﻫﻮ ﺭﻓﻴﻘﻲ ﰲ ﺍﳉﻨﺔ ؟ ( ﻓﺘﻘﺪﻡ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‬، ‫ﰒ ﺭﻫﻘﻮﻩ ﺃﻳﻀﹰﺎ‬
‫ ) ﻣﺎ ﺃﻧﺼﻔﻨﺎ‬:‫ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺼﺎﺣﺒﻴﻪ‬، ‫ ﻓﻠﻢ ﻳﺰﻝ ﻛﺬﻟﻚ ﺣﱴ ﻗﺘﻞ ﺍﻟﺴﺒﻌﺔ‬، ‫ﺣﱴ ﻗﺘﻞ‬
( ‫ﺃﺻﺤﺎﺑﻨﺎ‬

On the authority of Anas ibn Mālik that (when the enemy got the upper hand) on the day of
the Battle of Uhud, the Messenger of Allāh ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬was left with only seven men
from the Ansār and two men from the Quraysh. When the enemy advanced towards him
and overwhelmed him, he said, “Whosoever repels them from us, for him is Paradise, or he will be my
Companion in Paradise.” A man from the Ansār came forward and fought (the enemy) until he
was killed. The enemy advanced and overwhelmed him again and he repeated the words,

35
Refer to As-Sunan Al-Kubrā by Al-Bayhaqī (9/100).

22
“Whosoever repels them from us, for him is Paradise, or he will be my Companion in Paradise.” A man
from the Ansār came forward and fought until he was killed. This state continued until the
seven Ansār were killed (one after the other). Then the Messenger of Allāh ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬
said to his two (remaining Qurayshī) Companions, “We have not done justice to our Companions.”36

Seventeen:

‫ ﻗﺎﻝ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﻭﺗﺮﺱ ﺃﺑﻮ ﺩﺟﺎﻧﺔ ﺩﻭﻥ ﺭﺳﻮﻝ ﺍﷲ ﺑﻨﻔﺴﻪ ﻳﻘﻊ ﺍﻟﻨﺒﻞ ﰲ ﻇﻬﺮﻩ ﻭﻫﻮ ﻣﻨﺤﻦ ﻋﻠﻴﻪ ﺣﱴ ﻛﺜﺮ‬: ‫ﻗﺎﻝ‬
‫ﻓﻴﻪ ﺍﻟﻨﺒﻞ‬

Ibn Kathīr narrated on the authority of Ibn Is’hāq, that, “Abū Dujānah ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬made
himself the human shield of the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, and arrows would strike his back,
and it made him suffer, until many arrows had struck him.”37

So we see from this Hadīth, that it is permissible to sacrifice one’s self for the sake of
protected the commander – and this is not something which is specific to the Prophet ‫ﺻﻠﻰ ﺍﷲ‬
‫ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬. So if it is permissible to sacrifice one’s self for the commander – then what about
for the entire Dīn?

Eighteen:

‫ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﺑﺎﻳﻌﺘﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬: ‫ ﻗﻠﺖ ﻟﺴﻠﻤﺔ ﺍﺑﻦ ﺍﻷﻛﻮﻉ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬: ‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﻗﺎﻝ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ ﻗﺎﻝ ﻋﻠﻰ ﺍﳌﻮﺕ‬

It is narrated in the two Sahīhs from Yazīd ibn Abī ‘Ubayd, who said, “I asked Salamah ibn
al-Akwa’ ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬, “For what did you give your Bay’ah (pledge of allegiance) to the
Messenger of Allāh, on the Day of Hudaybiyah?” He replied, “For death.”38

Nineteen:

36
Refer to the Sahīh of Muslim (1789). As for the statement of the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, “We
have not done justice to our Companions.” Imām An-Nawawī explained, “The meaning of it is that, the
Quraysh did not do justice to the Ansār; because the two Qurayshīs did not come out to fight, but
rather, it was the Ansār who came out, one after the other (and each one of them was killed).”
37
Refer to Al-Bidāyah Wan-Nihāyah (4/34).
38
Refer to Fat’h al-Bārī (6/117), Al-Bukhārī (4169, 7206); and Muslim (1860).

23
‫ ﻗﺎﻝ ﺳﺎﱂ ﻣﻮﱃ ﺃﰊ ﺣﺬﻳﻔﺔ‬، ‫ﺫﻛﺮ ﲨﺎﻋﺔ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﳌﺎ ﺍﻧﻜﺸﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ‬
‫ ﻓﺤﻔﺮ ﻟﻨﻔﺴﻪ ﺣﻔﺮﺓ ﻭﻗﺎﻡ ﻓﻴﻬﺎ ﻭﻣﻌﻪ ﺭﺍﻳﺔ ﺍﳌﻬﺎﺟﺮﻳﻦ‬، ‫ ﻣﺎ ﻫﻜﺬﺍ ﻛﻨﺎ ﻧﻔﻌﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬،
‫ ﻓﻘﺎﺗﻞ ﺣﱴ ﻗﺘﻞ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ ﺷﻬﻴﺪﹰﺍ‬، ‫ﻳﻮﻣﺌﺬ‬

14- Many have reported from Muhammad ibn Thābit ibn Qays ibn Shimās, when the
Muslims were disclosed on the Day of Yamāmah, Sālim, the freed-slave of Abū Huthayfah,
said, “This is not how we used to act with the Messenger of Allāh.” Then, he dug a trench for
himself, and stood in it carrying the flag of the Muhājirīn, and fought until he was killed as a
martyr on the Day of Yamāmah.

This and the next report indicate that steadfastness is desirable, even if it leads to death, and
Sālim attributed this type of action to the [days of] the Messenger of Allāh.

‫ ﻭﻗﺪ‬،‫ ﺃﺗﻰ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ‬:‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﻣﻮﺳﻰ ﺑﻦ ﺃﻧﺲ ﻗﺎﻝ ﻭﺫﻛﺮ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ ﻗﺎﻝ‬
‫ ﻭﺟﻌﻞ ﻳﺘﺤﻨﻂ –ﻳﻌﲏ‬،‫ ﺍﻵﻥ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ‬:‫ ﻳﺎ ﻋﻢ ﻣﺎ ﳛﺒﺴﻚ ﺃﻻ ﲡﻲﺀ؟ ﻗﺎﻝ‬:‫ ﻓﻘﺎﻝ‬،‫ﺣﺴﺮ ﻋﻦ ﻓﺨﺬﻳﻪ ﻭﻫﻮ ﻳﺘﺤﻨﻂ‬
،‫ ﻫﻜﺬﺍ ﻋﻦ ﻭﺟﻮﻫﻨﺎ ﺣﱴ ﻧﻀﺎﺭﺏ ﺍﻟﻘﻮﻡ‬:‫ ﻓﻘﺎﻝ‬،‫ ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ﺍﻧﻜﺸﺎﻓﺎ ﻣﻦ ﺍﻟﻨﺎﺱ‬،‫ ﰒ ﺟﺎﺀ ﻓﺠﻠﺲ‬-‫ﻣﻦ ﺍﳊﻨﻮﻁ‬
‫ ﺑﺌﺲ ﻣﺎ ﻋﻮﺩﰎ ﺃﻗﺮﺍﻧﻜﻢ‬،‫ﻣﺎ ﻫﻜﺬﺍ ﻛﻨﺎ ﻧﻔﻌﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

Once Mūsā ibn Anas while describing the Battle of Yamāmah, said, “Anas ibn Malik went to
Thābit ibn Qays, who had lifted his clothes from his thighs and was applying Hanūt39 to his
body. Anas asked, ‘O Uncle! What is holding you back (from the battle)?’ He replied, ‘O my
nephew! I am coming just now,’ and went on perfuming himself with Hanūt, then he came
and sat (in the row). Anas then mentioned that the people fled from the battlefield. On that
Thābit said, ‘Clear the way for me to fight the enemy. This is not how we used to act with the Messenger of
Allāh (i.e. we never fled). How evil the habits you have acquired from your enemies!”40

Ibn Hajar ‫ ﺭﲪﻪ ﺍﷲ‬added that, “Thābit ibn Qays ibn Shimās came on the Day of Yamāmah,
after he had applied Hanūt, while he was wearing two white cloths to be buried in them, and
the people had been defeated, so he said, “O Allāh! I disassociate myself from what these murshikūn
have brought, and I seek Your pardon from what these have done (meaning his companions)! How evil the
habits you have acquired from your enemies today! Let free the path between us and them!” So he plunged
in, and he fought till he was killed…” This (story) contains the permissibility of seeking to
kill one’s self in Jihād, and to forsake the easy way – and to prepare for death by applying the
Hanūt and wearing the Kafan from beforehand. And it contains the strength of Thābit ibn

39
Hanūt: fragrance and scent, of musk, amber, and camphor, which is applied to the Kafan [burial
clothing] of the dead, to keep it from smelling bad for a long period of time.
40
Refer to Al-Bukhārī (2845); also by Ibn Al-Mubārak, Al-Bayhaqī, Ibn Sa’d, At-Tabarānī, and Al-
Hākim.

24
Qays, and the correctness of his conviction and his intention. And it also contains the
invitation to wage the battle, and inciting to it, and rebuking those who flee away. And it also
contains an indication of what the Companions were upon during the time of the Prophet
‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, of courage and resoluteness at the time of battle.”41

Ibn An-Nuhās ‫ ﺭﲪﻪ ﺍﷲ‬commented, “Hanūt is the good fragrances which are applied to the
dead specifically. So it is applied, to smell good. And the only reason they (those fighting in
the battle) did that was – and Allāh knows best – to prepare for death, and to make an
unwavering decision to attain Shahādah (martyrdom).”42

Twenty:

‫ ﺣﱴ ﺇﺫﺍ ﺃﳊﻤﻪ‬، ‫ﺎ‬ ‫ ﰒ ﺃﺧﺬ ﺍﻟﺮﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻓﻘﺎﺗﻞ‬: ‫ﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﺎﺭﳜﻪ ﰲ ﻣﻌﺮﻛﺔ ﻣﺆﺗﺔ ﻗﺎﻝ‬
‫ﺍﻟﻘﺘﺎﻝ ﺍﻗﺘﺤﻢ ﻋﻦ ﻓﺮﺱ ﻟﻪ ﺷﻘﺮﺍﺀ ﻓﻌﻘﺮﻫﺎ ﰒ ﻗﺎﺗﻞ ﺍﻟﻘﻮﻡ ﺣﱴ ﻗﺘﻞ ﻓﻜﺎﻥ ﺟﻌﻔﺮ ﺃﻭﻝ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻘﺮ ﰲ‬
.‫ﺍﻹﺳﻼﻡ ﻓﺮﺳﻪ‬

Ibn Jarīr At-Tabarī has narrated that in the Battle of Mu’tah, Ja’far ibn Abī Tālib took the flag
and fought until he became immersed in the fighting, whereupon he turned to a light-
colored horse he had, and wounded it [so he could not escape], then he fought until he was
killed. Hence, Ja’far was the first Muslim to wound his horse (in this manner).43

Twenty One:

‫ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬: ‫ ﲰﻌﺖ ﺃﰊ ﻭﻫﻮ ﲝﻀﺮﺓ ﺍﻟﻌﺪﻭ ﻳﻘﻮﻝ‬: ‫ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻗﻴﺲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‬
‫ ﻳﺎ ﺃﺑﺎ ﻣﻮﺳﻰ ﺃﺃﻧﺖ ﲰﻌﺖ‬: ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﺇﻥ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ ( ﻓﻘﺎﻡ ﺭﺟﻞ ﺭﺙ ﺍﳍﻴﺌﺔ ﻓﻘﺎﻝ‬
‫ ﺃﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﰒ‬: ‫ ﻓﺮﺟﻊ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ‬: ‫ ﻧﻌﻢ ﻗﺎﻝ‬: ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻫﺬﺍ ؟ ﻗﺎﻝ‬
‫ ﻓﻀﺮﺏ ﺑﻪ ﺣﱴ ﻗﺘﻞ‬، ‫ﻛﺴﺮ ﺟﻔﻦ ﺳﻴﻔﻪ ﻓﺄﻟﻘﺎﻩ ﰒ ﻣﺸﻰ ﺑﺴﻴﻔﻪ ﺇﱃ ﺍﻟﻌﺪﻭ‬

Abū Bakr ibn Abī Mūsā narrates, “I heard my father, while he was in the company of the
enemy (in the battle), say that the Messenger of Allāh said, “Verily, the gates of Jannah are
beneath the shades of swords,” A poor man with rags on stood up and said, “O Abū
Mūsā, did you hear that from the Messenger of Allāh?” My father replied, “Yes.” The man
went back to his company and told them, “I give you my farewell, peace be upon you.” He
41
Refer to Fat’h Al-Bārī (6/52). The Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬said regarding him ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬, “What a
wonderful man Thābit ibn Qays ibn Shimās is!” Narrated by Imām An-Nawawī in Tahthīb Al-Asmā’ (2/99),
and declared Sahīh by Al-Albānī in Sahīh Al-Jāmi’ (6770).
42
Refer to Mashāri Al-Ashwāq Ilā Masāri’ Al-‘Ush’shāq (1/673).
43
Refer to At-Tārīkh of At-Tabarī (2/151).

25
then broke the sheath of his sword and threw it away, and marched towards the enemy
striking them with his sword until he was killed.”44

Twenty One:

‫ ﺃﻋﺮﺝ ﻓﻠﻤﺎ ﺧﺮﺝ ﺍﻟﻨﱯ ﺻﻠﻰ‬-‫ﺷﻴﺦ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‬- ‫ ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻤﻮﺡ‬:‫ﻋﻦ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‬
‫ ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ‬،‫ ﻓﺄﺫﻥ ﻟﻪ ﰲ ﺍﳌﻘﺎﻡ‬،‫ ﻓﺬﹸﻛﺮ ﻟﻠﻨﱯ ﻋﺮﺟﻪ ﻭﺣﺎﻟﻪ‬.‫ ﺃﺧﺮﺟﻮﱐ‬:‫ ﻗﺎﻝ ﻟﺒﻨﻴﻪ‬،‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺑﺪﺭ‬
:‫ ﻗﺎﻝ‬،‫ ﻗﺪ ﺭﺧﺺ ﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺫﻥ‬:‫ ﻓﻘﺎﻟﻮﺍ‬،‫ ﺃﺧﺮﺟﻮﱐ‬:‫ ﻓﻘﺎﻝ ﻟﺒﻨﻴﻪ‬،‫ﻓﺨﺮﺝ ﺍﻟﻨﺎﺱ‬
‫ ﻗﺎﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬،‫ ﻓﻠﻤﺎ ﺍﻟﺘﻘﻰ ﺍﻟﻨﺎﺱ‬،‫ ﻭﲤﻨﻌﻮﻧﻴﻬﺎ ﺑﺄﺣﺪ! ﻓﺨﺮﺝ‬،‫ ﻣﻨﻌﺘﻤﻮﱐ ﺍﳉﻨﺔ ﺑﺒﺪﺭ‬،‫ﻫﻴﻬﺎﺕ‬
‫ﺎ ﺍﳉﻨﺔ ﺍﻟﻴﻮﻡ‬ ‫ ﻓﻮﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﻷﻃﺄﻥ‬:‫ ﻗﺎﻝ‬.،‫ ﻧﻌﻢ‬:‫ ﺃﻃﺄ ﺑﻌﺮﺟﱵ ﺍﳉﻨﺔ؟ ﻗﺎﻝ‬،‫ ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺘﻠﺖ ﺍﻟﻴﻮﻡ‬:‫ﻭﺳﻠﻢ‬
‫ ﻭﻣﺎ ﻋﻠﻴﻚ ﺃﻥ ﺃﺻﻴﺐ ﺍﻟﻴﻮﻡ ﺧﲑﹰﺍ‬:‫ ﻗﺎﻝ‬.‫ ﺍﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻚ‬:‫ ﻓﻘﺎﻝ ﻟﻐﻼﻡ ﻟﻪ ﻛﺎﻥ ﻣﻌﻪ ﻳﻘﺎﻝ ﻟﻪ ﺳﻠﻴﻢ‬.‫ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ ﰒ ﺗﻘﺪﻡ ﻫﻮ ﻭﻗﺎﺗﻞ ﺣﱴ ﻗﺘﻞ‬.‫ ﻓﻘﺎﺗﻞ ﺣﱴ ﻗﺘﻞ‬،‫ ﻓﺘﻘﺪﻡ ﺍﻟﻌﺒﺪ‬:‫ ﻗﺎﻝ‬.،‫ ﻓﺘﺘﻘﺪﻡ ﺇﺫﺍﹰ‬:‫ﻣﻌﻚ؟ ﻗﺎﻝ‬

On the authority of ‘Ikrimah the freed-slave of Ibn ‘Abbās, “‘Amr ibn Al-Jamūh – an elderly
man from the Ansār – used to have a limp. So when the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬went out to
Badr, ‘Amr said to his sons, “Take me out.” So his disability and condition was mentioned to
the Prophet ‫ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬and so he permitted him to stay at home. So when the Day of
Uhud came, and the people went out (to fight), he told his sons, “Take me out.” So they
replied, “The Messenger of Allāh allowed you and gave you permission (to stay)!” So he said,
“Go far away from me!! You prohibited me from the Gardens at Badr, and now you forbid
me from it at Uhud!!” So he went out, and when the people met for battle, he asked the
Messenger, “If I am killed today - Will I walk to the Gardens despite my limp?” The Prophet
‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬answered, “Yes.” So ‘Amr replied, “Then I swear by the One Who sent you
with the Truth – Verily, I will indeed stride limping into the Gardens today, if Allāh
permits.” He then said to a young boy servant of his who was with him, named Salīm, “Go
back to your family (you are free).” So the boy said, “What is wrong with you? Will you not
allow me to be struck with good (i.e. martyrdom) along with you?” So the man said, “Then go
foth.” So the boy went servant boy went forth, and fought, until he was killed. Then ‘Amr
went forth, and fought, until he was killed.”45

44
Refer to Muslim (1902), declared Sahīh by Al-Albānī in Sahīh At-Targhīb (1309). The original
statement of the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬is narrated in Al-Bukhārī (2818, 2965, 3024), and Muslim
(1742). Also refer to Ibn Hazm in Al-Muhallā (7/284), Ibn Al-Qayyim in Zād Al-Ma’ād (3/79), and
Al-Albānī in Sahīh Al-Jāmi’ (1530, 2750, 3117).
45
Narrated by Ibn Al-Mubārak, Al-Bayhaqī, and mentioned by Al-Wāqidī in Al-Maghāzī.

26
‫ ﻳﺎ ﻋﻤﺮﻭ! ﻻ ﺗﺄﻝ‬: ‫ ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬،‫ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ؛ ﻻ ﺃﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻲ ﺣﱴ ﺃﺩﺧﻞ ﺍﳉﻨﺔ‬: ‫ﻗﺎﻝ‬
‫ ﻣﻬﻼ ﻳﺎ ﻋﻤﺮ! ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﻷﺑﺮﻩ؛ ﻣﻨﻬﻢ‬: ‫ﻋﻠﻰ ﺍﷲ! ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ ﳜﻮﺽ ﰲ ﺍﳉﻨﺔ ﺑﻌﺮﺟﺘﻪ‬،‫ﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻤﻮﺡ‬

It is also narrated, that, “‘Amr ibn Al-Jamūh said, “By Allāh! I will not return to my family until I
enter Paradise!” So ‘Umar ibn Al-Khattāb said to him, “O ‘Amr! Do not stipulate something
upon Allāh.” So the Messenger of Allāh said, “Calmly, O ‘Umar! For verily, amongst them are those
who, when they take an oath by Allāh – indeed He fulfills them. And amongst them is ‘Amr ibn Al-
Jamūh, who will rush into Paradise with his limp!”46

‫ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺘﻠﺖ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬: ‫ﺃﺗﻰ ﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻤﻮﺡ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‬
‫ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬،‫ﺣﱴ ﺃﻗﺘﻞ! ﺃﻣﺸﻲ ﺑﺮﺟﻠﻲ ﻫﺬﻩ ﺻﺤﻴﺤﺔ ﰲ ﺍﳉﻨﺔ؟ ﻭﻛﺎﻧﺖ ﺭﺟﻠﻪ ﻋﺮﺟﺎﺀ‬
‫ ﻛﺄﱐ‬: ‫ ﻓﻤﺮ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‬،‫ ﻫﻮ ﻭﺍﺑﻦ ﺃﺧﻴﻪ ﻭﻣﻮﱃ ﳍﻢ‬: ‫ ﻓﻘﺘﻠﻮﺍ ﻳﻮﻡ ﺃﺣﺪ‬،‫ ﻧﻌﻢ‬:
‫ ﻓﺠﻌﻠﻮﺍ‬،‫ﻤﺎ ﻭﲟﻮﻻﳘﺎ‬ ‫ ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬،‫ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﲤﺸﻲ ﺑﺮﺟﻠﻚ ﻫﺬﻩ ﺻﺤﻴﺤﺔ ﰲ ﺍﳉﻨﺔ‬
‫ﰲ ﻗﱪ ﻭﺍﺣﺪ‬

And in another narration, “‘Amr ibn Al-Jamūh came to the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, and
asked, “O Messenger of Allāh! If I fight in the Path of Allāh, until I am killed – Will I walk
with this leg of mine being perfectly in the Gardens?” – he asked this because one of his legs
had disability in it. So the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬answered, “Yes.” So ‘Amr, his nephew,
and his freed-slave was killed on the Day of Uhud. So when the Messenger of Allāh ‫ﺻﻠﻰ ﺍﷲ‬
‫ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬passed by him, he said, “It is as if I am seeing you walk with this leg of yours perfectly in the
Gardens.” Then the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬ordered them three to be buried together in one
grave.”47

Twenty Two:

46
Refer to Sahīh Al-Mawārid (1928) by Al-Albānī, where he declared it Hasan. And Sa’īd ibn Al-
Musayyib narrated that also on the before the Day of Uhud, ‘Abdullāh ibn Jahsh ‫ رﺿﻲ اﷲ ﻋﻨﻪ‬said,
“O Allāh! I swear to You, by You! That tomorrow I will meet the enemy, and then they will kill me,
and they will disembowel my belly, and they will cut off by nose and ears – and then you will ask me,
“For what (was this done)?” And I will answer you, “For you (O my Lord).” So he met the enemy
the next day, and that was done to him.” Narrated by Ibn Al-Mubārak in Kitāb Al-Jihād, and also by
Al-Hākim, and agreed to by Ath-Thahabī, and Abū Nu’aym in Al-Hilyah, and ‘Abdur-Razzāq in his
Musannaf, and Al-Wāqidī in Al-Maghāzī, and Ibn Hajar in Al-Isābah. Refer to Fiqh As-Sīrah by Al-
Albānī (262).
47
Refer to Ahkām Al-Janā’iz (185), where Al-Albānī declared it Hasan.

27
‫ ﺭﺟﻞ ﺟﺎﺀ ﺇﱃ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ‬-‫ ﻳﻌﲏ ﰲ ﻣﻌﺮﻛﺔ ﺍﻟﲑﻣﻮﻙ‬- ‫ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻣﺌﺬ ﺷﻬﻴﺪﹰﺍ‬
‫ ﺇﱐ ﻗﺪ ﺃﲨﻌﺖ ﻋﻠﻰ ﺃﻣﺮﻱ ﺃﻥ ﺃﺷﺪ ﻋﻠﻴﻬﻢ ﻓﻬﻞ ﺗﻮﺻﻮﱐ ﺇﱃ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ‬:‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻮﻡ ﺍﻟﲑﻣﻮﻙ ﻓﻘﺎﻝ‬
‫ ﻓﺘﻘﺪﻡ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺣﱴ‬.‫ ﻭﲣﱪﻩ ﺃﻧﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﻣﺎ ﻭﻋﺪﻧﺎ ﺭﺑﻨﺎ ﺣﻘﹰﺎ‬، ‫ ﺗﻘﺮﺅﻩ ﺍﻟﺴﻼﻡ‬: ‫ ﻓﻘﺎﻝ‬، ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﻲﺀ‬
‫ﻗﺘﻞ ﺭﲪﻪ ﺍﷲ‬

It is narrated by Ibn ‘Asākir and Ibn Kathīr that the first Muslim to be killed on the Day of
Yarmūk, was a man who came and told Abū ‘Ubaydah ibn Al-Jarrāh ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬, “I have
decided upon myself to exert the utmost effort against them (until they kill me), so do you wish for me to relay
something to your Prophet?” Abū ‘Ubaydah replied, “Give to him my greetings of peace, and
inform him that we have indeed found true what our Lord had promised us.” So the man
went forth (and fought), until he was killed, may Allāh have mercy upon him.48

So these Ahādīth show that such actions which lead directly to death, which are done for the
benefit of the Dīn, and to raise the Word of Allāh, were something well known and
widespread amongst the Companions and their followers (Tābi’īn).49

48
Refer to Tārīkh Dimashq of Ibn ‘Asākir (67/101), and Ibn Kathīr’s Al-Bidāyah Wan-Nihāyah (7/11).
49
The original research in Arabic contains 40 narrations, but for brevity we have omitted the
remainder.

28
Verdicts of Scholars Concerning One Who Attacks the Enemy Alone

Having established the permissibility of plunging into the enemy and attacking alone even
when death is certain - we proceed and say that the martyrdom operations are derived from
this principle, realizing that the prohibition of suicide relates to deficiency or absence of
Īmān. However, the Salaf did not have knowledge of martyrdom operations in their current-
day form; for these evolved with the changes in techniques of warfare, and hence they did
not specifically address them. However, they did address similar issues, such as that of
attacking the enemy single-handedly and terrorizing them by showing that we are not afraid
of death. They also deduced general principles under which the martyrdom operations fall,
and in doing so they relied on evidences such as those we have mentioned in the previous
section. There is one difference between the martyrdom operations and their classical
precedent, namely that in our case the person is killed by his own hand, whereas in the other
he was killed by the enemy’s hand. We will also explain that this difference does not affect
the verdict.

Amongst the Scholars of the Companions and Tābi’īn

First)

Ibn Al-Mubārak and Ibn Abī Shaybah have reported, that Mudrik ibn ‘Awf Al-Ahmase said,
“I was in the presence of ‘Umar when the messenger of Nu’mān ibn Muqrin cam to him and
‘Umar asked him about the people, whereupon he replied, “So-and-so and so-and-so were
hit, and others and others whom I do not know.” ‘Umar said, “But Allāh knows them.” (The
messenger) said, “O Amīr Al-Mu’minīn! (There was) a man who sold his life.” At this Mudrik
said, “That’s my maternal uncle, by Allāh, O Amīr Al-Mu’minīn! People claimed he threw
himself into destruction.” ‘Umar said, “They have lied (i.e. are mistaken). Rather, he is among those
who have bought the Hereafter with this world.” Al-Bayhaqī mentioned that that was on the Day of
Nahāwand.50

Second)

Ibn Abī Shaybah has narrated that a battalion of kuffār advanced, and a man from the Ansār
faced them and attacked them, and broke through their ranks, then returned, repeating this
twice or thrice. Sa’d ibn Hishām mentioned this to Abū Hurayrah, upon which he recited the
verse,

﴾ ‫ﺎ ِﺩ‬‫ ﺑِﺎﹾﻟ ِﻌﺒ‬‫ﺭﺀُﻭﻑ‬ ‫ﺍﻟ ﱠﻠﻪ‬‫ﺎ ِﺓ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬‫ﺮﺿ‬ ‫ﻣ‬ ‫ﺎ َﺀ‬‫ﺑِﺘﻐ‬‫ ﺍ‬‫ﺴﻪ‬

 ‫ﻧ ﹾﻔ‬ ‫ﺸﺮِﻱ‬
 ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺱ‬
ِ ‫ﺎ‬‫ﻦ ﺍﻟﻨ‬ ‫ﻭ ِﻣ‬ ﴿

50
Refer to the Musannaf of Ibn Abī Shaybah (5/303); and also Fat’h Al-Bārī of Ibn Hajar (8/33-34),
similar narrated by Ibn Jarīr.

29
“And amongst mankind is he who sells himself, seeking the Pleasure of Allāh. And
Allāh is full of Sympathy to (His) slaves.”51

Third)

Al-Hākim and Ibn Abī Hātim have narrated, with a similar narration recorded by Ibn
‘Asākir, that Al-Barā’ was asked about the verse,

﴾ ‫ﻬﻠﹸ ﹶﻜ ِﺔ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬ ‫ﻭﺃﹶﻧ ِﻔﻘﹸﻮﺍ ﻓِﻲ‬ ﴿

“And spend in the Path of Allāh, and do not throw yourselves into destruction.” 52

… Does it refer to a man who encounters the enemy and fights until he is killed [and in
another narration, “who plunges into an enemy battalion numbering 1,000, and he goes in with only a
sword in his hand”]? He said, “No, rather it is a man who commits a sin, and then says
Allāh will not forgive him.” 53

Fourth)

It is narrated that Al-Qāsim ibn Mukhaymarah, one of the famous Imāms of the Tābi’īn, said
regarding the verse,

﴾ ‫ﻬﻠﹸ ﹶﻜ ِﺔ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬ ‫ﻭﺃﹶﻧ ِﻔﻘﹸﻮﺍ ﻓِﻲ‬ ﴿

“And spend in the Path of Allāh, and do not throw yourselves into destruction.” 54

He said, “Destruction is to abandon spending in the Path of Allāh (Jihād). As for if a man
plunges into the enemy who numbers 10,000 - then there is no objection against doing
such.”55

Verdicts of Renowned Scholars of Tafsīr

51
Refer to his Musannaf (5/322).
52
Al-Baqarah: 195
53
Refer to Al-Mustadrak of Al-Hākim (2/275), and Tafsīr Ibn Abī Hātim (1/128). This explanation
of the verse was narrated by At-Tabarī in his Tafsīr (3/584) from Huthayfah, Ibn ‘Abbās, ‘Ikrimah,
Hasan Al-Basrī, ‘Atā’, Sa’īd ibn Jubayr, Dhahhāk, As-Suddī, Mujāhid, and others. Also refer to Ash-
Shaybānī in As-Siyar Al-Kabīr. Ibn Abī Shaybah narrated that Mujāhid said regarding this verse,
“When you meet the enemy, then show them your bosom (fight bravely going forth), for indeed this
verse was sent down regarding spending.” Refer to his Musannaf (5/331).
54
Al-Baqarah: 195
55
Refer to Mashāri’ Al-Ashwāq (1/528).

30
Fifth)

Ibn Al-‘Arabī said, commenting on the verse,

﴾ ‫ﻬﻠﹸ ﹶﻜ ِﺔ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬ ‫ﻭﺃﹶﻧ ِﻔﻘﹸﻮﺍ ﻓِﻲ‬ ﴿

“And spend in the Path of Allāh, and do not throw yourselves into destruction.” 56

“There are five views about (the meaning of) “destruction” (in this verse):

• Do not give up spending (in the Path of Allāh)

• Do not go out without provision

• Do not abandon Jihād

• Do not take on an enemy you are not capable of withstanding

• Do not despair of forgiveness

At-Tabarī said: “It is general (in scope), and there is no contradiction between them.” He is
right, except regarding plunging into the enemy, for scholars have disagreed concerning this.
Al-Qāsim ibn Mukhaymarah, Al-Qāsim ibn Muhammad and ‘Abdul-Malik from among our
(Mālikī) scholars have said there is no objection to a man single-handedly taking on an
enormous army, if he is strong and (the action) is sincerely for Allāh. If he has no power,
then that is self-destruction. It has been said (by some) that if he is seeking martyrdom and
his intention is sincere, he can attack, for his goal is to kill one of the enemy forces, and that
is clear in the verse,

﴾ ‫ﺎ ِﺩ‬‫ ﺑِﺎﹾﻟ ِﻌﺒ‬‫ﺭﺀُﻭﻑ‬ ‫ﻪ‬ ‫ﻭﺍﻟ ﱠﻠ‬ ‫ﺎ ِﺓ ﺍﻟ ﱠﻠ ِﻪ‬‫ﺮﺿ‬ ‫ﻣ‬ ‫ﺎ َﺀ‬‫ﺑِﺘﻐ‬‫ ﺍ‬‫ﺴﻪ‬
 ‫ﻧ ﹾﻔ‬ ‫ﺸﺮِﻱ‬
 ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺱ‬
ِ ‫ﺎ‬‫ﻦ ﺍﻟﻨ‬ ‫ﻭ ِﻣ‬ ﴿

“And amongst mankind is he who sells himself, seeking the Pleasure of Allāh. And
Allāh is full of Sympathy to (His) slaves.”57

And the correct opinion according to me, is that of permissibility of plunging into an army
one cannot withstand, for it contains four [possible] aspects:

• Seeking martyrdom

• Inflicting losses [on the enemy]

56
Al-Baqarah: 195
57
Al-Baqarah: 207

31
• Encouraging the Muslims to attack

• Demoralizing the enemy, by showing them that if one man can do this, what will all of the
others combined together be able to do!”58

And all of these four are fulfilled in martyrdom operations.

Sixth)

Al-Qurtubī ‫ ﺭﲪﻪ ﺍﷲ‬said, “Muhammad ibn Al-Hasan Ash-Shaybānī, the student of Abū
Hanīfah, said: If a man single-handedly plunges into and attacks 1,000 mushrikīn, there is no
objection to it if there is hope of success, or inflicting loss on the enemy - otherwise it is
disliked, for then he would expose himself to death without having benefited the Muslims.
As for someone whose aim is to incite the Muslims to emulate his feat, it’s permissibility is
not far-fetched, for it contains benefit for the Muslims in certain ways. If his intent is to
terrorize the enemy, and demonstrate the Muslims’ strength of Īmān, its permissibility is not
far-fetched. If there is benefit in it for the Muslims, then giving one’s life for the
strengthening of the Dīn and weakening of the infidels - then it is the Noble Status by which
Allāh has praised the Believers, in His Statement,

﴾ ‫ﻨ ﹶﺔ‬‫ﺠ‬
 ‫ﻢ ﺍﹾﻟ‬ ‫ﻬ‬ ‫ﻢ ِﺑﹶﺄ ﱠﻥ ﹶﻟ‬ ‫ﻬ‬ ‫ﺍﹶﻟ‬‫ﻣﻮ‬ ‫ﻭﹶﺃ‬ ‫ﻢ‬ ‫ﺴﻬ‬
 ‫ﲔ ﺃﹶﻧﻔﹸ‬
 ‫ﺆ ِﻣِﻨ‬ ‫ﻦ ﺍﹾﻟﻤ‬ ‫ﻯ ِﻣ‬‫ﺘﺮ‬‫ﺷ‬ ‫ﻪ ﺍ‬ ‫﴿ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ‬

“Verily, Allāh has purchased from the believers, their lives and their wealth in return
for Paradise being theirs.” 59

And other such verses in which Allāh has extolled those who sacrifice themselves.”60

Seventh)

Imām Ash-Shawkānī said about the verse of self-destruction, “The truth is that words have
general implication, and are not specific to the circumstances of revelation. So everything
which may be described as worldly or religious self-destruction is implied by it, as stated by
Ibn Jarīr At-Tabarī. Amongst that which comes under this verse is a man attacking an enemy
army which he can neither overcome, nor have any effect beneficial to the Mujāhidīn.” 61

The implication of Ash-Shawkānī’s words are - that if there is a benefit, it becomes

permissible.

58
Refer to Ahkām Al-Qur’ān by Ibn Al-‘Arabī (1/116), and also Al-Qurtubī (2/363-364).
59
At-Tawbah: 111. (9/111).
60
Refer to Tafsīr Al-Qurtubī (2/364). Also refer to Ahkām Al-Qur’ān by Al-Jassās (3/262-263).
61
Refer to his Tafsīr, Fat’h al-Qadīr (1/297).

32
Texts of the Mathāhib, Schools of Thought

Followers of Imām Abū Hanīfah

Eighth)

Ibn ‘Ābidīn says, “There is no objection against a man fighting alone, even if he thinks he
will be killed, as long as he achieves something such as killing, wounding or defeating (the
enemy) - for this has been reported from a number of the Companions in the presence of
the Messenger of Allāh on the Day of Uhud, and he praised them for it. If, however, he
knows that he will not inflict any loss on them, it is not permissible for him to attack, for it
would not contribute to the strengthening of the Dīn.”62

Ninth)

As-Sarkhasī said explaining that, “It is apparent that the stipulation is that his plunging in will
indeed inflict damage to the kuffār (if so, then it is permissible).”63

Tenth)

Abū Bakr Al-Jassās ‫ ﺭﲪﻪ ﺍﷲ‬mentioned, after mentioning the quote of Ash-Shaybānī
mentioned earlier, “If it is like that (i.e. no benefit for the Dīn, or damage for the kuffār),
then he should not destroy himself since there is no benefit returning to the Dīn nor to the
Muslims. But, if there is a benefit for the Dīn or the Muslims in his destroying himself, then
this is a noble position which Allāh praised the Companions…”64

And the statement of Ash-Shaybānī – Abū Hanīfah’s student – has already preceded.

Followers of Imām Mālik ibn Anas

Eleventh)

Ibn Khuwayz Mandād said, as cited by Imām Al-Qurtubī, “As for a man single-handedly
attacking 100 or more enemy troops… this has two scenarios:

If he is certain, or overwhelmingly believes, that he will kill the subject of his attack, and
emerge safe, then it is good; and similarly if he is reasonably certain that he will be killed, but

62
Refer to his Hāshiyah (4/303).
63
Refer to Sharh As-Siyar Al-Kabīr (1/163-164).
64
Refer to Ahkām Al-Qur’ān by Al-Jassās (3/262-263).

33
will inflict loss to the enemy or cause damage, or have a beneficial effect for the Muslims,
then it is permissible also.” 65

And statements of Al-Qurtubī and Ibn Al-‘Arabī have already preceded.

Followers of Imām Ash-Shāfi’ī

Twelfth)

In the completion of Al-Majmū’ by Al-Mutī’ī ‫ ﺭﲪﻪ ﺍﷲ‬, we find, “If the number of the kuffār is
twice the numbers of the Muslims, and they do not fear defeat, it is obligatory to stand
firm… And if they are more convinced that they will fall in destruction, then there are two
possibilities:

1) That they may turn back, based on the verse,

﴾ ‫ﻬﻠﹸ ﹶﻜ ِﺔ‬ ‫ﺘ‬‫ﻢ ِﺇﻟﹶﻰ ﺍﻟ‬ ‫ﻳﺪِﻳ ﹸﻜ‬‫ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄ‬ ‫ﻻ‬‫﴿ ﻭ‬

“… and do not throw yourselves into destruction.” 66

2) That they may not turn back, and this is the correct view, based on the verse,
(meaning),
﴾ ‫ﻮﺍ‬‫ﺒﺘ‬‫ﻢ ِﻓﹶﺌ ﹰﺔ ﻓﹶﺎﹾﺛ‬ ‫ﺘ‬‫ﻮﺍ ِﺇﺫﹶﺍ ﹶﻟﻘِﻴ‬‫ﻣﻨ‬ ‫ﻦ ﺁ‬ ‫ﺎ ﺍﱠﻟﺬِﻳ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫﴿ ﻳ‬

“O you who believe! When you meet (an enemy) force, take a firm stand
against them…”67

… And because the Mujāhid only fights in order to slay or to be slain.

If the number of the kuffār exceed twice the numbers of the Muslims, then they may turn
back. If they are more convinced that they will not be destroyed, then it is better for them to
remain steadfast so that the Muslims are not routed. If they are more convinced that they
will be destroyed, then there are two possibilities:

• That it is obligatory to turn back, based on the words of Allāh, “… and do not
throw yourselves into destruction.” 68

65
Refer to his Tafsīr (2/364).
66
Al-Baqarah: 195
67
Al-Anfāl: 45
68
Al-Baqarah: 195

34
• That it is merely recommended for them to turn back, but not compulsory, for if they are
killed, they will be victorious with martyrdom.” 69

Thirteenth)

Imām Al-Ghazālī said, “There is no disagreement that a Muslim can single-handedly attack
the rows of the kuffār and fight, even if he knows he will be killed. Just as it is permissible to
fight the kuffār until martyrdom, that is also permissible; because that is contained in
Commanding the Good and Forbidding the Evil. But, if he knows that his attack will cause
no damage to the kuffār – as if a blind or disabled person was to throw himself into the rows
of the kuffār – then this is something which is forbidden, and it is included in the generality
of the verse of self-destruction. Rather, it is permissible to go forth, only when he will not be
killed until he kills (or inflicts damage to the kuffār), or he knows he will break the morale of
the kuffār by demonstrating to them his dancing with death, and making them believe that
the rest of the Muslims similarly have little fear of death, and that they love Shahādah
(martyrdom) in the Path of Allāh – and by doing such, the enemies’ strength breaks down.”
70

And this is one of the most obvious effects – rather, miracle - after a Mujāhid sells himself to
His Lord – it is a cause of terror and fright for the enemies of Allāh in the East and the
West, and it trembles the highest towers of kufr and transgression, and all praise belongs to
Allāh Alone.

Followers of Imām Ahmad ibn Hanbal

Fourteenth)

Imām Ibn Qudāmah said, “If the enemy is more than twice the Muslims’ number, and the
Muslims are reasonably certain of victory, then it is preferable to remain steadfast on account
of the benefit (involved), but if they turn back it is permissible, for they are not immune to
destruction… it is conceivable that it is obligatory upon them to stand fast if they are
reasonably certain of victory, on account of the benefit; but if they are reasonably certain of
being defeated by remaining and being unscathed by turning back, then it is preferable for
them to turn back - but if they remain steadfast and firm, it is permissible, for they have a
goal of martyrdom, and it is also possible that they will be victorious. If they are reasonably
certain of being routed whether they remain put or turn back, then it is preferable for them
to (stay put and) remain steadfast to attain the rank of the Shuhadā’ (martyrs), going forth
bravely to the fight, hoping (for Allāh’s Pleasure), and this more virtuous than fleeing; and
also because it is possible they might be victorious.” 71

69
Refer to the competition of Al-Majmū’ (19/291).
70
Refer to It’hāf As-Sādah Al-Muttaqīn Sharh Ihyā’ ‘Ulūm Ad-Dīn (7/26).
71
Refer to Al-Mughnī (9/309).

35
Fifteenth)

Shaykh Al-Islām Ibn Taymiyyah said, “And it is narrated from Muslim in his Sahīh from the
Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬the story of the People of the Ditch, and in it is that the young boy
ordered the killing of himself for the Maslahah (benefit) of making the Dīn triumphant. And
for this reason, the Four Imāms permitted the Muslim to immerse into the ranks of the kuffār
- even if he knows that most likely the enemies will kill him – (so they permitted this) as long
as there is a benefit for the Muslims in (him doing) that…”72

Followers of Imām Dāwūd Ath-Thāhirī

Sixteenth)

Imām Ibn Hazm said, “Neither Abū Ayyūb Al-Ansārī nor Abū Mūsā Al-Ash’arī criticized the
man plunging alone into a raging enemy force and remaining steadfast until he was killed…
It has been authentically narrated that a man from amongst the Companions asked the
Messenger of Allāh ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬about what makes Allāh laugh upon His slave, and he
answered, “The slave immersing himself into the enemy without armor” - whereupon the man
removed his armor and penetrated the enemy (ranks, fighting) until he was killed.”73

72
Refer to Majmū’ Al-Fatāwā (28/540).
73
Refer to Al-Muhallā (7/294).

36
Some Analysis

The Hadīth of the young boy and the king is the strongest evidence for this issue. The Hadīth
explains that when the boy saw that his being killed in a specific manner would be a means
for spreading the Dīn - he advised the king - from whom Allāh had protected him up till
then - how to kill him, for spreading the Dīn was more weighty in his eyes than his remaining
alive. So thus, he took part in destroying his own life. Yes, he did not destroy it by his own
hand, but his advice was the sole factor leading to his death.

This is just as if a man, suffering from painful wounds, asked someone else to kill him; he
would be as guilty of suicide as if he had taken his own life, regardless of who did the killing,
for he is the one who requested it – and everyone would agree to this, and would agree that
the killing hand here does not change the ruling.

But when the Messenger of Allāh mentioned this young boy in a praising and extolling
manner, it becomes clear that the difference between the two deeds is the intention. So he
praised the young boy because he indirectly killed himself for the sake of giving victory to
the Dīn (as opposed to the one who asks someone to kill him due to his misery). So this is
crystal clear evidence regarding the permissibility of such a deed, and regarding the
permissibility of self-sacrificial operations.

Similarly, Allāh praised those who believed in the young boy’s Lord; those who jumped into
the ditches of fire, as a victory to the Dīn, and preferring their Dīn over this world. Nay, even
the infant spoke, encouraging its mother to advance when she hesitated about plunging
herself into the fire. And Allāh did not make the infant speak, except to speak the Truth.
And Allāh revealed a Sūrah regarding them, which will be recited eternally, in which they
were praised, which described their fate as,

﴾‫ﺯ ﺍﹾﻟ ﹶﻜِﺒﲑ‬ ‫ﻮ‬ ‫ﻚ ﺍﹾﻟ ﹶﻔ‬

 ‫ﺭ ﹶﺫِﻟ‬ ‫ﺎ‬‫ﻧﻬ‬‫ﺎ ﺍﹾﻟﹶﺄ‬‫ﺤِﺘﻬ‬
 ‫ﺗ‬ ‫ﺠﺮِﻱ ﻣِﻦ‬
 ‫ﺗ‬ ‫ﺎﺕ‬‫ﺟﻨ‬ ‫ﻢ‬ ‫ﻬ‬ ‫﴿ ﹶﻟ‬

“For them will be Gardens under which rivers flow (Paradise). That is the Great
Success.” 74

So they sacrificed for the sake of their Dīn, by selling their souls to Allāh, and that is the
Great Success.

The story of the hairdresser of Pharaoh’s daughter is similar. We have cited evidences from
our Sharī’ah which fortify these two Hadīths, and our Sharī’ah has praised and extolled the
deeds and actions of the People of the Ditch and the hairdresser of Pharaoh’s daughter; and

74
Al-Burūj: 11

37
nothing has appeared to contradict sacrificing one’s life for raising Lā Ilāha Illā Allāh. Hence,
the content of these two Hadīths is part of our Sharī’ah, according to the majority of scholars.

In fact, we see that this sort of operation was carried out both, in the presence of the
Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, and after him by the Companions ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬, not once but many
times. Furthermore, protection of the Dīn is the greatest service a Mujāhid performs, and the
evidences do not leave us with any doubt that a Mujāhid may sacrifice his life for the Dīn.
Abū Dujānah ‫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬was the human-shield of the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬, and this
supports the permissibility of a person sacrificing himself for others in the interests of the
Dīn.

38
Synopsis
It has become clear that the ‘Ulamā gave, to the issue of plunging all alone into the enemy
with reasonable certainty of being killed, the same verdict as in the cases of death being
definitely certain, such that whoever permits the latter, also permits the former.

Further, the majority of scholars gave conditions for the permissibility:

1. Intention

2. Infliction of losses on the enemy

3. Terrorizing them

4. Raising the morale of the Muslims

Al-Qurtubī and Ibn Qudāmah allowed plunging into the enemy with only a sincere
intention, even if no other conditions are fulfilled – and this is because seeking martyrdom is
legislated matter (Mashrū’). Since there is no explicit stipulation of the majority’s conditions
in narrations, this view appears preferable. The majority deduced their conditions from
general standards of the Sharī’ah, but the general need not restrict the specific. Yes, we do say
that if there is no benefit to the Muslims or the Mujāhidīn in a certain action, then it should
not be carried out, and is not the most optimal practice, but this is apart from the original
permissibility of the act, for to condemn one seeking martyrdom without a firm basis is an
injustice, just as it is not proper to go forth to martyrdom for its own sake, without there
being another matter which would be of benefit to the Muslims and Mujāhidīn.

39
The Issue of Using Prisoners as a Human Shield

Just as going forth to the enemy and plunging into their ranks without wearing any armor, is
a praiseworthy act which indirectly leads to the killing of one’s own self – so is the topic of
martyrdom operations, it is just another praiseworthy type, if the intention is sincere. And
this is because indirectly killing is exactly the same as directly killing, according to the
opinion of the majority of the scholars, as we will explain, InShā’Allāh.

The issue of killing Muslim prisoners whom the enemy has used as a human shield
resembles the issue at hand, although there is also a difference between them.

The similarity is that both involve ending a Muslim life for the sake of the benefit of the Dīn.
The difference between the issues is that killing those used as a shield was permitted by
scholars out of necessity, for there does not exist any text permitting the killing of someone
else, rather it derives from the public interest overshadowing the individual interest. Hence,
killing prisoners used as human shields is based on the rule of Fiqh the “dire necessities
permit the unlawful”, and also of “choosing the lesser of two evils when one is inevitable”.
As for martyrdom operations, no such rules need be applied, for we have clear texts
encouraging plunging into the enemy ranks in spite of the certainty of being killed, and it is
not a case of necessity.

Killing another person is an even greater sin than killing oneself; Al-Qurtubī mentions in his
Tafsīr75 the Ijmā’ of scholars that anyone who is coerced to kill someone else may not
comply. Hence whoever allows killing another Muslim, where no textual evidence exists, but
for an overwhelming Islāmic benefit, should similarly allow killing oneself for an
overwhelming benefit, for the taking of one’s own life is less harmful than taking someone
else’s life. This would be even if we did not have any texts to support martyrdom operations,
although we actually do have specific evidences, as mentioned earlier.

And whosoever permits the killing of a Muslim, for the sake of the benefit of the Muslims in
general, then he cannot refrain from permitting the killing of one’s own self for the sake of
the benefit of the Muslims in general. And the only reason the Fuqahā’ of the past did not
address this issue, is because the methods of warfare and the tactics of battles have change
drastically.

The Muslim army is ordinarily prohibited from killing not only Muslims, but also Thimmīs
(kuffār living as protected subjects of the Muslim state), as well as old men, women and
children from among the kuffār. If Muslim prisoners of war are used by the kuffār then it is
not permissible to fire on them except in cases of dire necessity. In the case of women and
children of the unbelievers, however, they could be fired upon for the convenience of war
even if it is not dire necessity, for war may need such action, but the intention should not be
75
Refer to his Tafsīr (10/183).

40
specifically to kill the non-combatants. And the Prophet of Allāh (may peace be upon him),
when asked about the women and children [Tharāriyy] of the polytheists being killed during
the night raid- he said: “They are from them”. And in similar narrations, it is reported that he
replied by saying, “They are from their fathers.” 76

In the case of Muslims, however, firing is permissible only if abstaining will lead to an
extensive harm, such as a greater number of Muslims being killed than those being used as
human shields, or the Muslims being defeated and their land overrun. In such a case, any
Muslims killed as a result will be raised up according to their intentions.

The majority of scholars consider it obligatory to attack the enemy in cases of necessity, even
if it leads to the members of a human shield being killed.77 The Imām Ash-Sharbīnī in
Mughnī Al-Muhtāj gives two conditions which should be satisfied:

1. That the Mujahidīn try their best to avoid hitting the shield deliberately.

2. That they do not intend to kill the people being uses as a shield.

And also Ibn Qāsim said, “He said in “Al-Insāf”: If they use a Muslim as a shield, then it is
impermissible to strike him- except when it is feared (that it is a greater danger if the kāfir is
not struck), then it is permissible to strike them, while aiming at the kuffār. And there is no
argument against this (permissibility).” 78

Shaykh Al-Islām Ibn Taymiyyah ‫ ﺭﲪﻪ ﺍﷲ‬said. “And the scholars are united that, if the armies of
the kuffār shield themselves using the Muslim prisoners who are with them, and danger is
feared for the (rest of the) Muslims if the kuffār are not fought- then it is permissible to fight
them, even if it leads to the killing of the Muslims who were being used as shields.” 79

Ibn Taymiyyah said, “If the kuffār use Muslims as a human shields, and the kuffār cannot be
repelled except by killing (the Muslims), then (the Muslim army may shoot), for inflictions
and afflictions may strike one in this world who does not deserve it in the Hereafter, and it
counts as a misfortune for him (for which he may be rewarded). Some expressed this by
saying: “The killer is a Mujāhid and the killed one is a martyr.”80

76
Refer to “Fat’h Al-Bārī” (6/146), and “Al-Minhāj Sharh Sahīh Muslim Ibn Al-Hajjāj” (12/49), “Sunan
Ibn Mājah” (2/967), “Sunan Abī Dāwūd” (3/56), “Musnad Ahmad” (4/38), Al-Bayhaqī (9/78), Ibn Abī
Shaybah (12/388), At-Tabarānī in “Al-Kabīr” (8/102), Al-Baghawī in “Sharh As-Sunnah” (10/50), Al-
Humaydī (2/343, # 781), and At-Tahāwī in “Ma’ānī Al-Āthār” (3/221), and “Jāmi’ Al-Usūl” by Ibn
Al-Athīr (2/733), and Ibn al-‘Arabī in ‘Āridhat al-Ahwathī (7/65).
77
Refer to Ash-Shawkānī’s Fat’h Al-Qadīr (5/447), Mughnī Al-Muhtāj (4/244), Hāshiyat Ad-Dusūqī
(2/178), and Ibn Qudāmah’s Al-Mughnī (10/505).
78
Refer to “Al-Hāshiyah ‘Alā Ar-Rawdh” (4/271).
79
Refer to “Majmū’ Al-Fatāwā” (28/537-546, 20/52).
80
Refer to “Majmū’ Al-Fatāwā” (10/376).

41
The majority of Hanafīs and Mālikīs, as well as Imām Sufyān Ath-Thawrī, have permitted
attacking when the enemies have used Muslims as human shields, whether or not abstaining
would be detrimental or lead to defeat, reasoning that otherwise Jihād would never take
place.81 The weakness of this position is clear, in that the sanctity of a Muslim life is greater
than to allow its taking without a clear proof, and moreover such shields are not universally
used, and so Jihād would not necessarily come to a halt.

In the case of women children and old men from among the kuffār being used as shields, the
majority of Ahnāf, Shawāfi’ and Hanābilah have permitted attacking them even if it is not a
dire necessity, as long as it is just a need.82 The Mālikiyyah differed, despite the fact that they
permit fighting the kuffār even if they use Muslims as human shields, even if there is no dire
necessity, and it leads to the killing of those Muslims as human shields – and this is a strange
disparity; but for brevity we will not mention their reasoning.83

81
Refer to Fat’h Al-Qadīr (5/448), Ahkām Al-Qur’ān of Al-Jassās (5/273) and Minah Al-Jalīl (3/151).
82
Refer to As-Siyar Al-Kabīr (4/1554), Mughnī Al-Muhtāj (4/224) and Al-Mughnī (10/504).
83
Refer to Dardīr’s Ash-Sharh Al-Kabīr (2/178) and Minah Al-Jalīl (3/150).

42
The View of the Scholars Concerning One Who Assists in Killing

Plunging into the enemy ranks without hope of escape is the greatest means by which a
Mujāhid contributes to killing himself, and contributing to one’s own death is just like killing
oneself, just as one who deliberately, but indirectly, causes the death of someone is just like
one who actually killed him directly. The majority of scholars, from amongst the Mālikiyyah,
Shāfi’iyyah, and Hanābilah, have subjected one who kills someone indirectly to being killed in
retaliation just as in the case of a direct murder.

Among the textual bases for this is that which Al-Bukharī has reported, that a boy was
assassinated, whereupon ‘Umar said, “Even if all of the People of San’ā’ (Yemen) had taken a part
(of this assassination), then I would indeed kill them all due to him.” From a rational angle, if killing in
retaliation were to be halted in such a case, murder would increase, for murderers would
merely use one or more accomplices without fear of being executed for the crime. The
monetary compensation of blood-money would not deter all murderers, especially the rich.84

Hence it is fitting for all the participants to be executed, and in a similar light the Qur’an
describes one who kills one person to be like one who has killed all of mankind.

So, if one who contributes to killing himself by plunging into the enemy is praised because
of the sincere intention of lifting the Word of Allāh - then this praise applies independent of
the weapon and manner in which he gives up his life. We have already mentioned in
evidence # 12 and # 13 the Companions’ actions, and no criticism or stipulation has been
recorded from the Prophet ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬of such a practice.

Hence, if allowing oneself to be killed by the enemy is permissible when it is in the beneficial
interests (Maslahah) of the Muslims, then directly killing oneself for the same purpose should
be allowed – especially when such infliction of damage to the kuffār cannot be done except
using these methods of self-sacrificial operations; and in such a case a Mujāhid is exempted
from the general texts which prohibit taking one’s own life.

84
Refer to As-Sayl al-Jarrār of Ash-Shawkānī (4/397), Tafsīr Al-Qurtubī (2/251), Majmū Al-Fatāwā of
Ibn Taymiyyah (20/382), Al-Bahr Ar-Rā’iq (8/354), As-San’ānī in Subul As-Salām (3/493), and As-
Sam’ānī in Qawāti’Al-Adillah (2/243).

43
Definition of a Shahīd (martyr)

Imām An-Nawawī has enumerated seven explanations for why the martyr is called “Shahīd”
85:

(1) Because Allāh and His Prophet have testified (Shahādah) concerning his entry into
Heaven
(2) Because he is alive with his Lord
(3) Because the Angels of Mercy witness (Shahādah) the taking of his soul
(4) Because he will be among those who testify (Shahādah) over nations on the Day of
Resurrection
(5) Because his faith and good ending have been witnessed (Shahādah) externally
(6) Because he has a witness (Shahādah) to his death, namely his blood
(7) Because his soul immediately witnesses (Shahādah) Heaven

Ibn Hajar has mentioned fourteen means by which a person can acquire the title, some of
them specifically related to being killed in the path of Allāh and others not.86

And the Fuqahā’ have given the Shar’ī definition as follows:

According to the followers of the Hanafī Math’hab:

Then, from the author of Hāshiyah Ibn ‘Ābidīn: “… he is the one whom the polytheists have
killed, or has been found killed in the course of battle and has signs of injury that are either
apparent or concealed, such as bleeding from the eye, or the likes.”87

And also, Az-Zayla’ī said: “… anyone who is killed fighting the warmongers, transgressors
or highway robbers in that (his death) is in some way linked to the enemy, whether directly or
indirectly, is a martyr. And anyone whose killing is not linked to the enemy is not a martyr.”88

According to the followers of the Mālikī Math’hab:

Ad-Dardīr said, in Ash-Sharh Al-Kabīr: “… he is only the one who is killed fighting the
warmongers, even if: he is killed in the land of Islām by the warmongers that have invaded
the Muslims, or he did not fight because he was unaware (of the fighting) or was asleep, or
he was killed by a Muslim who thought he was a kāfir, or he was stomped to death by a

85
In Sharh Sahīh Muslim (1/515) and Al-Majmū’ (1/277).
86
Refer to Fat’h Al-Bārī (6/43).
87
Refer to Hāshiyah Ibn ‘Ābidīn (2/268), and Al-‘Ināyah margins of Fat’h Al-Qadīr (2/142).
88
Refer to Tabyīn Al-Haqā’iq (1/247), and Al-Bahr Ar-Rā’iq (2/211). Trans. Note: The Ahnāf are the
only ones who hold this opinion, as will be discussed shortly.

44
horse, or he accidentally killed himself by his own sword or arrow, or he fell in a well or fell
from a high tower during the fighting.”89

According to the followers of the Shāfi’ī Math’hab:

Ibn Hajar said he is: “… the one who is killed sincerely fighting against the kuffār, going
towards them and not showing them his back.”90

And in Mughnī Al-Muhtāj: “… he is the one who is killed while fighting the kuffār, going
towards them and not showing them his back, so that the Word of Allāh may be the highest,
and the word of those who disbelieve may be the lowest, without seeking any part of this
World.”91

According to the Hanbalī Math’hab:

From ‘Kishāf al-Qinā’: “… the martyr is the one who dies as a result of fighting with the kuffār
during the time of fighting.”92

And Ibn Qudāmah said: “… so if the martyr’s weapon comes back upon him and kills him,
then he is like the one who was killed by the hands of the enemy. And Al-Qādhī (‘Iyādh)
said: He is to be washed and prayed over because he did not die by the hands of the kuffār.
This is similar to the one whom this happens to outside of the battlefield, and supporting
this is what Abū Dāwūd93 narrated from a man from the Companions of the Prophet ‫ﺻﻠﻰ ﺍﷲ‬
‫ ﻋﻠﻴـﻪ ﻭ ﺳـﻠﻢ‬who said: “We attacked the territory of (the tribe of) Juhaynah, so a man from the
Muslims was chasing after one of them and struck him, thereby hitting himself with his own
sword. So, the Messenger of Allāh ‫ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭ ﺳـﻠﻢ‬said: ‘Your brother, O Muslims!’ So, the
people rushed to him and found that he was dead. The Messenger of Allāh ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ‬
then wrapped him in his bloody garment and prayed over him. So, the people asked: ‘O
Messenger of Allāh! Is he a martyr?’ He ‫ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬replied: ‘Yes, and I am a witness for him
(to that).’94

Some people may waver about the permissibility of martyrdom operations because the
Mujāhid is killing himself. In order to dispel this confusion, we may remind ourselves that
the Sharī’ah often gives a differing verdict about two actions which externally appear the
same, but differ in the intentions behind them. For example:

89
Refer to Ash-Sharh Al-Kabīr (1/425).
90
Refer to Fat’h Al-Bārī (6/129).
91
Refer to Mughnī Al-Muhtāj (1/350).
92
Refer to Kashf al-Qinā’ (2/113).
93
Refer to Sunan Abī Dāwūd (2539).
94
Refer to Al-Mughnī, in Kitāb al-Janā’iz (2/206).

45
• Marrying a divorced woman is permissible, but doing so with the sole intention of making
her permissible to the first husband is prohibited.

• Paying back a loan with more than the amount which was borrowed is allowed, but if the
excess is stipulated in the contract, it is prohibited, and it is Ribā (interest).

• One who performs Jihād in order to raise aloft the word of Allāh is a Mujāhid, but one
who fights for the sake of showing off bravery is among the first who will be taken to Hell.

• Mistakenly striking oneself with one’s own weapon makes one Shahīd (according to the
majority) but deliberately killing oneself to escape the pain of wounds makes one deserving
of Hell.

These examples, all based on the Hadīth, “The reward of deeds depends upon the intentions…”95
clearly support the notion that the verdict concerning the Shahīd does not differ based on
which hand is the killer, provided the intention is pure. So, one who has a bad intention and
is killed by the enemy is deserving of the Fire, as would be the case if he kills himself out of
pain and distress. And, one who has a sincere intention will be in Heaven, whether he is
killed by the enemy, or kills himself in error. And, one who helps in killing himself for the
benefit of the Dīn will be in Paradise, like the young boy, InShā’Allāh.

95
Narrated by Al-Bukhārī (1), and also declared Sahīh by al-Albānī in Sahīh At-Targhīb (10, 1330).

46
Definition of Suicide
Al-Intihār (suicide) in the Arabic language is used as “the man committed suicide”- meaning
he killed himself. Refer to Lisān al-‘Arab and Tāj al-‘Urūs, under ‫“ ﳓﺮ‬Nahr”.96

But the Fuqahā’ (scholars) did not use this definition.

Some said, “The killing of a human of himself by using any means whatsoever.”

Others said, “That a person kills himself due to an anger or grief that he has.”97

Others said, “It is throwing one’s own self into destruction due to a worldly harm inflicted
upon him.”98

Allāh says,

‫ﻚ‬
 ‫ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ‬ ‫ﺎﺭﹰﺍ‬‫ﺼﻠِﻴ ِﻪ ﻧ‬
 ‫ﻧ‬ ‫ﻑ‬
 ‫ﻮ‬ ‫ﺴ‬
 ‫ﻭ ﹸﻇﻠﹾﻤﹰﺎ ﹶﻓ‬ ‫ﺍﻧﹰﺎ‬‫ﺪﻭ‬ ‫ﻚ ﻋ‬
 ‫ﻌ ﹾﻞ ﹶﺫِﻟ‬ ‫ﻳ ﹾﻔ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺭﺣِﻴﻤﹰﺎ‬ ‫ﻢ‬ ‫ﻪ ﻛﹶﺎ ﹶﻥ ِﺑ ﹸﻜ‬ ‫ﻢ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ‬ ‫ﺴﻜﹸ‬
 ‫ﻠﹸﻮﺍ ﺃﹶﻧﻔﹸ‬‫ﺗ ﹾﻘﺘ‬ ‫ﻻ‬‫﴿ﻭ‬
﴾‫ﻳﺴِﲑﺍﹰ‬ ‫ﻋﻠﹶﻰ ﺍﻟ ﱠﻠ ِﻪ‬

“Do not kill yourselves; Surely, Allāh is Most Merciful to you. And whoever commits
that through aggression and injustice, We shall cast him into the Fire. And that is
easy for Allāh.”99

Imām al-Qurtubī ‫ ﺭﲪﻪ ﺍﷲ‬explained this verse “And the scholars are upon Ijmā’ (consensus)
that what is meant in this verse, is the prohibition of people (Muslims) to kill one another.
And its literal wording also implies a prohibition for a person to kill himself due to any
worldly desire, or seeking for wealth in such a way which he endangers his life with utter
destruction; and the verse also implies the meaning of ‘Do not kill yourselves due to misery
or fury’- So all of this is implied by this verse.”100

So thus, it can be said that the prohibited suicide is, “Killing one’s own self without any valid
Islāmic reason found in the texts of the Sharī’ah.”

96
Also refer to al-Qāmūs al-Muhīt (616)
97
This includes anxiety, hunger, thirst, pain, etc…
98
As is in the Hadīth, “Among those before you, there was a man with a wound, and he was in
anguish, so he took a knife and cut his hands, and the blood did not stop until he died. Allāh said,
“My servant has hastened the ending of his life, so I have prohibited Paradise to him.” Refer to al-Bukhārī (3463),
Muslim (116), Sahīh at-Targhīb (2456) of al-Albānī, and also as-Silsilah as-Sahīhah (462).
99
An-Nisā’: 29-30
100
Refer to Tafsīr al-Qurtubī (5/156)

47
And the person who commits suicide, for any of the [invalid] reasons that have been just
mentioned- there is no difference amongst the scholars that it is a major sin, and such a
person is worthy of being punished in the fire.

Nay, Islām has even prohibited that which is even less then suicide itself- such as making
Du’ā for death upon one’s own self for any disaster which has fallen upon him… As is
clear in the Hadīth:

“Let not any of you wish for death on account of a harm which has befallen him. But, if he
must, he should pray, ‘O Allāh! Keep me alive as long as life is better for me, and take my life when
death is better for me.”101

And in a narration in Sahīh Ibn Hibbān it is included, “…on account of a harm which has befallen
him in this world.”102

Thus, suicide is committed for a misery or harm which has befallen, such as adversities, severe
illness, and such; or it is done for no reason at all whatsoever, like a game, without any
worldly reasons, nor due to any Islāmicly valid reason. And both situations are prohibited by
the Sharī’ah, as is mentioned in the Qur’ān and Sunnah.

All of these texts prohibiting suicide are related to killing oneself for worldly motives such as
pain or anguish or lack of patience, and not for raising aloft the Word of Allāh. We have
already cited the evidences for permitting a Mujāhid to plunge into the enemy ranks without
armor, and these exempt the Mujāhid from the generality of the suicide texts.

Can one then say that one who kills himself in order to lift the Word of Allāh - to inflict
damage and losses on the enemy, to terrorize them, and with a sincere intention - can we
describe him as one committing suicide? That is a grave slander. We say that the prohibition
of suicide is on account of its resulting from weakness or lack of Īmān, whereas the Mujāhid
in a martyrdom operation is sacrificing himself on account of the strength of his Īmān. The
boy in the account of the People of the Ditch referred to in Sūrah Al-Burūj effectively killed
himself for such a reason, and his deed was praiseworthy. Similarly, the Prophet ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬
‫ ﺳـﻠﻢ‬wished for death in the Path of Allāh not once but thrice [the Hadīth was cited at the
start of this essay], and it was permissible because it was not on account of harm which had
befallen him, but rather it sprung forth from strong Īmān. So, when the rationale of the
prohibition of suicide becomes clear, one arrives at the conclusion that martyrdom
operations are permissible and praiseworthy when undertaken for the benefit of the Dīn and
Jihād in the Path of Allāh.
101
Refer to al-Bukhārī (5671, 6351), Muslim (2680). Ibn Hazm ‫ رﺣﻤﻪ اﷲ‬declared it Sahīh in al-
Muhallā (5/167), and likewise Ibn Hajar in Fat’h al-Bārī (13/234), and likewise al-Albānī in Sahīh al-
Jāmi’ (7611, 7265).
102
Also refer to al-Muhallā (5/165), where Ibn Hazm declared its chains to be Sahīh, and Sahīh an-
Nasā’ī (1716), where al-Albānī declared it Sahīh.

48
The Verdict of Shaykh Muhammad Nāsir Ad-Dīn Al-Albānī

The Shaykh, may Allāh have mercy upon him, was asked103:

“(A question) regarding modern-day militant operations, there are some forces named, “Commandos” – and
after this happening, the (Jewish) enemy represses the Muslims… So these suicidal brigades wear explosives,
and goes to the tanks or such of the enemies, and then he gets killed… What’s the ruling regarding this, is
this considered suicide, or something else?”

The Shaykh answered:

“This is not suicide. Because suicide, if when a person kills himself to escape a hard life
which he is going through. But as for this thing which you are asking about, this is not
suicide – Rather, this is Jihād in the Path of Allāh…

But there is a note which should be considered – this type of action should not be carried
out individually, or alone (based on one’s own decisions). Rather, it should only be carried
out according to the command of the leader of the Jaysh (i.e. Mujāhidīn).

So if the commander is not dependant upon the life of this Fidā’ī (self-sacrificer), and the
commander believes that even after losing this Mujāhid, there is a great profit from another
angle, meaning the killing of a large number of the mushrikīn and kuffār – then the decision is
up to the commander, and it is obligatory (Wājib) to obey him. And this is (obligatory) even
if the particular person (being ordered) does not want to do such an operation, it is still
obligatory to obey him…”

Questioner interrupts:

“So there is no problem in doing such?”

The Shaykh responds:

“No, there is no problem in doing such. We (the scholars) do not label this as “suicide”. And
suicide is one of the worst sins which Islām has prohibited. No one does that, except one
who is displeased with His Lord, and rejecting the Decree of Allāh. And refuge is sought
with Allāh!

As for this (Mujāhid), then he goes forth, as many of the As-Salaf As-Sālih, and from
amongst the Companions and those after them - used to go forth, plunging into the kuffār
103
Refer to the series of tapes of the Shaykh, “Silsilah Al-Hudā Wan-Nūr”, tape # 134. Beginning at
the time span 23:24. And it can be downloaded at:
http://media.islamway.com/lessons/nasser/143-al-hodā_wa_al-noor/134.rm

49
enemy, attacking them with his sword (alone), and used the sword against them, until they
were killed, while they were patient and satisfied, because they believed that the Paradise are
in front of them.

So what a difference there is! Between one who kills himself in this method of Jihād, and
one who escapes from a hard life by committing suicide.

But if it is done haphazardly and on one’s own decision, then this goes under the warning of
self-destruction. But if it is done upon the command of the leader of army (of Mujāhidīn),
the one who knows the realities of the battlefield, and its necessities, and its benefits, etc. –
then this is something permissible. No, rather, it is something virtuous.”

50
The Verdict of Shaykh Muhammad ibn Sālih Al-‘Uthaymīn
The Shaykh, may Allāh have mercy upon him, was asked104:

“O noble Shaykh! You, may Allāh preserve you, must have heard about what event took place on
Wednesday… when more than twenty Jews were killed at the hands of one of the Mujāhidīn, and more than
fifty Jews were injured. And this was done by the Mujāhid after strapping explosives on himself, and then he
entered into one of the celebrations of the Jews, and exploded it… so is this action considered suicide, or is it
Jihād?”

The Shaykh answered:

“This young man who wore these things… Who is the first one he kills? He kills himself…
So there is no doubt that he is the one who has caused his own death. So this is not
permissible in such a situation, except if there is a great benefit (Maslahah) for Islām. (It is
not permissible) to merely kill a handful of individuals, or to merely injure the leaders or
commanders of the Jews.

But, if there is a great benefit, and a big interest in it for Islām, then verily, it is permissible.
And Shaykh Al-Islām Ibn Taymiyyah has proved this, and gave an example using the young
boy (from the People of the Ditch).

The young boy was a Believer, who was in a nation which was governed by a mushrik, kāfir,
ruler… [the Shaykh then goes on to mention the story of the People of the Ditch]

So Shaykh Al-Islām Ibn Taymiyyah said, “So Islām was greatly benefited by this (the boy’s
killing of himself).” And it is well known, that the young boy caused his own death, there is
no doubt in this whatsoever. But, by his killing himself, a great benefit was attained… But as
for killing merely ten, or twenty, or thirty Jews – and then maybe the Jews will come back
and take revenge, by killing hundreds!”

So in summary, what is apparent from the Shaykh’s opinion, is that he views these types of
operations are in need of being examined with deep understanding of, and pondering about,
and looking into the outcomes and fruits of these operations, by choosing the heavier of the
benefits, and deterring the more harmful things. So the Shaykh has attached the ruling of
such operations upon the outcomes of them. And that if there is a great benefit for the
Muslims and raising of the banner of Tawhīd, then it is permissible. But if not, and rather, it
leads to more harms and evils, then it is impermissible. And it is obvious, that it is up to the
experts of the Jihād – and that is none other than the commanders of the Mujāhidīn – to
look into these matters.
104
Refer to the series of tapes, “Al-Liqā’ Ash-Shahrī”, tape # 20. Beginning at the time span 5:16. It
can also be downloaded from the Shaykh’s own website:
http://www.binothaimeen.com/sound/snd/a0015/a0015-22b.rm

51
The Verdict of Shaykh Sulaymān Al-‘Ulwān

Shaykh Sulaymān Al-‘Ulwān, may Allāh hasten his release, was once asked,

“To the noble Shaykh Sulaymān Ibn Nāsir Al-‘Ulwān, may Allāh, the Most High preserve him: You
know what is happening to the Palestinians at this time from the crimes of the Jews and the humiliating
Arab silence. So is there, in the self-sacrificial operations against the Jews, any opposition from the
Sharī’ah?”

The Shaykh answered:

In the Name of Allāh, the Beneficent, the Merciful…

The pestering Jews are the gatherers of all the shameful defects and the collectors of the
aggravations and the evils, and they are the most severe enemies of Allāh against Islām and
its people. He, the Most High, said:

﴾ ‫ﺮﻛﹸﻮﺍ‬ ‫ﺷ‬ ‫ﻦ ﹶﺃ‬ ‫ﺍﱠﻟﺬِﻳ‬‫ﺩ ﻭ‬ ‫ﻮ‬‫ﻴﻬ‬‫ﻮﺍ ﺍﹾﻟ‬‫ﻣﻨ‬ ‫ﻦ ﺁ‬ ‫ﻭ ﹰﺓ ِﻟ ﱠﻠﺬِﻳ‬ ‫ﺍ‬‫ﻋﺪ‬ ‫ﺱ‬
ِ ‫ﺎ‬‫ﺪ ﺍﻟﻨ‬ ‫ﺷ‬ ‫ﺪ ﱠﻥ ﹶﺃ‬ ‫ﺠ‬
ِ ‫ﺘ‬‫﴿ﹶﻟ‬

“Verily, you will find the strongest among men in enmity to the believers (Muslims)
the Jews and the mushrikūn.” 105

And Allāh has made it obligatory fighting against them and make Jihād against them so that
the Word of Allāh is the highest, and the word of those who disbelieve is the lowest. Yet all
this is when the enemies of Allāh remain within their states and do not break their contracts
and covenants and do not seize the wealth of the Muslims and overtake their states. He, the
Most High said:

‫ﻦ‬ ‫ﻖ ِﻣ‬ ‫ﺤ‬

 ‫ﻦ ﺍﹾﻟ‬ ‫ﻮ ﹶﻥ ﺩِﻳ‬‫ﻳﺪِﻳﻨ‬ ‫ﻻ‬‫ﻪ ﻭ‬ ‫ﻮﹸﻟ‬‫ﺭﺳ‬ ‫ﻭ‬ ‫ﻪ‬ ‫ﻡ ﺍﻟ ﱠﻠ‬ ‫ﺮ‬ ‫ﺣ‬ ‫ﺎ‬‫ﻮ ﹶﻥ ﻣ‬‫ﺮﻣ‬ ‫ﺤ‬
 ‫ﻳ‬ ‫ﻻ‬‫ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﻭ‬ ‫ﻴ‬‫ﻻ ﺑِﺎﹾﻟ‬‫ﻮ ﹶﻥ ﺑِﺎﻟ ﱠﻠ ِﻪ ﻭ‬‫ﺆ ِﻣﻨ‬ ‫ﻳ‬ ‫ﻦ ﻻ‬ ‫﴿ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ‬
﴾ ‫ﻭ ﹶﻥ‬‫ﺎ ِﻏﺮ‬‫ﻢ ﺻ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﻳ ٍﺪ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﻳ ﹶﺔ‬‫ﺰ‬ ‫ﺠ‬
ِ ‫ﻌﻄﹸﻮﺍ ﺍﹾﻟ‬ ‫ﻳ‬ ‫ﻰ‬‫ﺣﺘ‬ ‫ﺏ‬
 ‫ﺎ‬‫ﻮﺍ ﺍﹾﻟ ِﻜﺘ‬‫ﻦ ﺃﹸﻭﺗ‬ ‫ﺍﱠﻟﺬِﻳ‬

“Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that
which has been forbidden by Allāh and His Messenger and those who acknowledge
not the Dīn of Truth (Islām) among the people of the Scripture (Jews and
Christians), until they pay the Jizyah with willing submission, and feel themselves
subdued.”106

105
Al-Mā’idah: 82
106
At-Tawbah: 29

52
But when the enemies of Allāh place their swords upon the throats of the Muslims and
terrorize their children and elderly, and overtake their states and violate their chastity - then
it is obligatory from among all the people of ability to fight them and spill their blood and
make an ongoing Jihād against them until the full liberation of Palestine and all the countries
of the Muslims. And it is not allowed in the Sharī’ah to surrender any of the lands of the
Muslims to the Jews or to make peace with them because they are a people of deception and
deceit and of breaking of treaties.

And I see that in this time, in which the Muslims are unable to (fully) fight the Jews and
destroy them and expel them from the Holy Land, that the best treatment and the greatest
medicine that we apply to the brothers of monkeys and pigs (i.e. the Jews) is that we perform
these martyrdom operations, and put forward our souls as a sacrifice for the motivation of
Īmān, and for praiseworthy goals, such as planting terror into the hearts those who disbelieve
and inflicting damage upon their bodies and losses in their wealth.

And the evidences permitting the martyrdom operations are many and I have mentioned
elsewhere around ten evidences, and I’ve listed their fruits, and the benefits of performing
them.

He, the Most High, said:

﴾ ‫ﺎ ِﺩ‬‫ ﺑِﺎﹾﻟ ِﻌﺒ‬‫ﺭﺀُﻭﻑ‬ ‫ﺍﻟ ﱠﻠﻪ‬‫ﺎ ِﺓ ﺍﻟ ﱠﻠ ِﻪ ﻭ‬‫ﺮﺿ‬ ‫ﻣ‬ ‫ﺎ َﺀ‬‫ﺑِﺘﻐ‬‫ ﺍ‬‫ﺴﻪ‬

 ‫ﻧ ﹾﻔ‬ ‫ﺸﺮِﻱ‬
 ‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺱ‬
ِ ‫ﺎ‬‫ﻦ ﺍﻟﻨ‬ ‫ﻭ ِﻣ‬ ﴿

“And amongst mankind is he who sells himself, seeking the Pleasure of Allāh. And
Allāh is full of Sympathy to (His) slaves.”107

And in the narrations of the Companions and the Imāms of the Tābi’īn, concerning the
meaning of this verse, are strong evidences concerning that the one who sells himself to
Allāh and plunges into the ranks of the enemy headlong, without turning back, even if he is
certain that they will kill him, that he is a Muhsin (i.e. sincere in his devotion) in that, and that
he receives the rewards from him Lord with the patient ones and the hopeful martyrs.

And in “Sahīh Muslim”, #3,005 from the path of Hammād Ibn Salamah, “Thabit Al-Banānī
narrated to us from Abdur-Rahmān Ibn Abī Laylā from Suhayb from the Prophet, peace by
upon him, in the account of the King, Sorcerer, Monk, and the Young Boy. Till the end of
the Hadīth.

And in it the Muwahhid (pure monotheist) young boy proclaimed to the kāfir king, “You will
not be able to kill me until you do what I say!” [The King] said, “What is that?” He replied, “[You
should] gather all the people on a single plain and tie me to a [tree] trunk. Then, take an arrow from my

107
Al-Baqarah: 207

53
quiver and place it in the middle of the bow, and say, ‘In the Name of Allāh, the Lord of the boy,’
then shoot me [with the arrow]. If you do that, you will [be able to] kill me.”

So [the King] gathered all the people in a single plain and tied him to a [tree] trunk. He then
took an arrow from his quiver, placed it in the middle of the bow, said, “In the Name of Allāh,
the Lord of the boy,” and fired the arrow. The arrow hit his temple. [The boy] placed his hand
on his temple, and then died. So the people said, “We believe in the Lord of the boy, we believe in
the Lord of the boy, we believe in the Lord of the boy.”

The King was then told, “Do you see what you feared? By Allāh, that which you feared has happened!
The people have believed [in the Lord of the boy].” So [the King] ordered for ditches [to be dug] at
the junctions of all the roads. When they were dug, fires were lit in them and [the King] said,
“Whoever does not renounce his religion, then throw him in [the fire], or tell them to jump into it.” So this
was what happened, until a woman came carrying a baby, and she hesitated to jump into the
fire, so her child said to her, “O Mother! Have patience, for you are upon the Truth!”“108

So in this, there is evidence for the correctness for these martyrdom operations that the
Mujāhidūn in the Path of Allāh perform; those who are waging the war against the Jews and
Christians and those who make mischief in the Earth.

This is because, the boy showed the king the means with which to kill him, after the king
was unable to do that after trying unsuccessfully and seeking the help of the soldiers and
aids. So this action of the boy shows that he caused the killing of his own self, and he took a
part of killing himself. And that which proves the unity of the action of the young boy and
the martyrdom operations, is something which is clear and obvious – For indeed, indirectly
causing the death of a soul, carries the same ruling as directly killing a soul.

And the goal of these two actions (of the young boy, and of martyrdom operations) is
making the truth victorious and supporting it, and inflicting harm upon the Jews and
Christians and the mushrikīn and their allies, and weakening their strengths and striking terror
into their souls.

And the benefit (Maslahah) requires that the Mujāhidīn sacrifice one or more of their men in
order to inflict damage on the disbelievers and terrorizing them and weakening their
strengths. He, the Most High, said:

﴾ ‫ﻢ‬ ‫ﻭﻛﹸ‬ ‫ﻋﺪ‬ ‫ﻭ‬ ‫ﻭ ﺍﻟ ﹼﻠ ِﻪ‬ ‫ﺪ‬ ‫ﻋ‬ ‫ﻮ ﹶﻥ ِﺑ ِﻪ‬‫ﺮ ِﻫﺒ‬ ‫ﺗ‬ ‫ﻴ ِﻞ‬ ‫ﺨ‬
 ‫ﻁ ﺍﹾﻟ‬
ِ ‫ﺎ‬‫ﺭﺑ‬ ‫ﻭﻣِﻦ‬ ‫ﻮ ٍﺓ‬ ‫ﻦ ﻗﹸ‬‫ﻢ ﻣ‬‫ﻌﺘ‬ ‫ﺘ ﹶﻄ‬‫ﺳ‬ ‫ﺎ ﺍ‬‫ﻢ ﻣ‬‫ﻭﹾﺍ ﹶﻟﻬ‬‫ﻭﹶﺃ ِﻋﺪ‬ ﴿

108
Cited by Muslim in The Book of Piety and Heart-Softeners (130), and this is his wording. It is
also cited by Ahmad (6/17), Al-Tirmidhī in The Book of Exegesis #340, and Al-Nasā’ī, also in The
Book of Exegesis, as it appears in Tuhfat Al-Ashrāf (4/199). For the full Hadīth, and its explanation,
refer to the book by At-Tibyān Publications, “The People of the Ditch”.

54
“And make ready against them all you can of power, including steeds of war 109- to
terrorize 110 the enemy of Allāh and your enemy.” 111

And most of the people of knowledge have permitted for the Muslim to submerge himself
into the ranks of the disbelievers, even if he is certain that they will kill him. And the
evidences for this are many.

And most of the scholars permitted killing the Muslim prisoners if the disbelieving enemy
takes them as shields, and if the evil of the disbelievers and their harm can not be prevented
except by killing the Muslim prisoners - then the killer is a Mujāhid and receives the rewards
and the killed (prisoner) is a martyr. And Allāh knows best.

Your brother, Sulaymān Ibn Nāsir Al-‘Ulwān

Buraydah, Al-Qasīm - 10/07/1421

109
Shaykh ‘Abdur-Rahmān As-Sa’dī ‫ رﺣﻤﻪ اﷲ‬says in the Tafsīr of this Verse: This means everything
that you are able to make ready, from intellectual strength to physical strength; and all types of
weaponry which will help in combating against them; and this includes various types of skills by
which artillery and defenses can be produced; machine guns and bullets, airplanes, land vehicles and
water vehicles, tanks, trenches, and defense systems; advice and politics which counter the evil plans
of the enemies and help advance the Muslims; encouraging target-practice, bravery and courage, and
teaching planning skills and organizational skills… And if these cannot be fulfilled except by
learning these skills, then it becomes obligatory to learn them- (as one of the Usūl of Fiqh)
“Whatever is necessary to fulfill an obligation (Wājib), then it too is an obligation”. Refer to Taysīr
Al-Karīm Ar-Rahmān (285-286).
110
Shaykh ‘Abdullāh ‘Azzām ‫ رﺣﻤﻪ اﷲ‬once said in a speech, “And we are terrorists, and terrorism is
a Farīdhah (obligation) according to the Kitāb and Sunnah- and let the East and the West bear witness
that we are terrorists “And make ready against them all you can of power, including steeds of
war- to terrorize the enemy of Allāh and your enemy”- so terrorism (Irhāb) is an obligation
(Farīdhah) in the Dīn of Allāh.” And whosoever refuses to believe in a Fardh, is a kāfir according to
Ijmā’. Shaykh ‘Abdul-Qādir Ibn ‘Abdul-’Azīz ‫ ﻓﻚ اﷲ أﺳﺮﻩ‬said in his last Bayān before being
imprisoned, entitled “Hāthā Bayānun Lin-Nās: Al-Irhābu Min Al-Islām Wa Man Ankara Thālika Faqad
Kafar” pg. 3: “Firstly: Terrorism is from Islām, and whoever rejects that then he has disbelieved. And
that is due to His (Most High)’s Saying: “And make ready against them all you can of power,
including steeds of war to terrorize the enemy of Allah and your enemy” [Al-Anfāl] So
terrorizing the kāfir enemy is a Shar’ī obligation by the clear text of this Āyah, and whosoever rejects
that then he has disbelieved, due to His (Most High)’s Statement: “and none but the disbelievers
reject Our Āyāt” [Al-‘Ankabūt] And the Juhd (mentioned in the Arabic of the Āyah) is the rejection
and belieing upon the tongue. And He (Most High) said: “And who does more wrong than he
who invents a lie against Allah or denies the truth, when it comes to him? Is there not a
dwelling in Hell for the disbelievers” [Al-‘Ankabūt]. So whosoever says that Islām is free from
terrorism or wants to differentiate between the two, then he has disbelieved. So terrorism is from
Islām. And with this, you know that the ones who say that they want to wage war against terrorism,
they only want to wage war against Islām in reality. And that the combatting against terrorism is the
combatting against Islām- and they are only covering up the facts from the ignorant ones.”
111
Al-Anfāl: 60

55
Synopsis

From this research, we have arrived at the conclusion that martyrdom operations are
permissible, and in fact the Mujāhid who is killed in these is better than one who is killed
fighting in the ranks, for there are degrees even amongst the martyrs, corresponding to their
role, action effort and risk undertaken. And this is obvious – Or then what is the purpose of
the leadership of the martyrs being Hamzah ‫ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬, and along with him, the man who
stands up to the tyrant, commands him to do righteousness, and forbids him from evil – and
thus the tyrant kills him; Why then is such a person made a master of the Shuhadā’ along with
Hamzah? The only reason, is because he did not have any supporter, other than Allāh – and
he carried the burdens of fear, and hardship, which most other Mujāhidīn do not taste. So
each Mujāhid has his degree, according to how he struggled and was killed.

Then, we explained how martyrdom operations are the least costly to the Mujāhidīn and
most detrimental to the enemy. We have heard, as you must have, that most scholars today
permit such operations; at least 30 verdicts112 have been issued to this effect. We explained
how this issue is derived from the issue of plunging single-handedly into the enemy ranks;
something which is praiseworthy by the agreement of Fuqahā’.

We then further stated that we preferred the view that such an action is permissible (Jā’iz)
even if martyrdom is the only goal, although it is certainly not the most virtuous (Afdhal)
thing to do. These martyrdom operations should not be carried out unless certain conditions
are met:

1. One’s intention is sincere and pure - to raise the Word of Allāh, and benefit the Jihād.

2. One is reasonably sure that it is not possible to inflict the damage and loss upon the
enemies by using any other method in which the Mujāhid is sure, or reasonable certain, that
his life will be preserved.

3. One is reasonably sure that loss will be inflicted on the enemy, or they will be frightened,
or the Muslims will be emboldened.

112
To name a few of these scholars who have issued verdicts which support, directly or indirectly,
the permissibility of martyrdom operations, is: Imām Muhammad ibn Ibrāhīm Āl Ash-Shaykh, Imām
Hamūd ibn ‘Uqlā Ash-Shu’aybī, Shaykh Ibn Al-‘Uthaymīn, Shaykh Al-Albānī, Shaykh Sulaymān Al-
‘Ulwān, Shaykh ‘Alī Al-Khudhayr, Shaykh Nāsir Al-Fahd, Shaykh Hāmid Al-‘Alī, Shaykh Abū Qatādah
Al-Filastīnī, Shaykh Ayman Ath-Thawāhirī, Shaykh Abū ‘Umar As-Sayf, Shaykh ‘Ajīl ibn Jāsim An-
Nashmī, Shaykh Ahmad ‘Abdul-Karīm Najīb, Shaykh Sulaymān ibn Munayyi’. And also along with
them, the Sudanese Organization of Islāmic Fiqh, and Council of the Scholars of Filastīn.

56
4. One should consult with war strategy experts [i.e. the commanders of the Mujāhidīn, etc],
and especially with the Amīr of war, for otherwise he may ruin a plot which the Mujāhidīn
have been preparing, and alert the enemy of their presence.

If the first condition is absent, the deed is worthless (Bātil), but if it is fulfilled while some
other conditions are lacking, then it is not the best thing, but at the same time, this does not
necessarily mean the Mujāhid is not Shahīd.

We also explained how indirectly causing a death carries the same verdict as actual killing.
Hence one who plunges without armor into the enemy ranks, being certain of death, is
indeed just like one who engages in a martyrdom operation – and thus, (in both situations)
he is effectively causing his own death, but they are praiseworthy because of the
circumstances and intention; and hence, they are not considered to have committed suicide.

We also clarified that (according to the majority) the “hand of the killer” does not have an
effect on whether the Mujāhid will be considered Shahīd. This dispels the hesitation arising
from the fact that the Mujāhid is taking his own life. Thus, such operations could take on
any of the five Shar’ī verdicts (of obligatory, preferred, neutral, disliked, or forbidden 113)
depending on intention and circumstances.

Finally, we clarified that taking one’s own life is not always blameworthy; rather it is
dependent on the motives behind it. So, we conclude that one who kills himself because of
his strong Īmān and out of love for Allāh and the Prophet, and in the beneficial interests of
the Dīn, to raise high the Word of Tawhīd – then this is a praiseworthy deed.

113
Also known as the five rulings of Fiqh: Wājib, Mandūb, Mubāh, Makrūh, and Harām.

57
Conclusion

Finally, we should point out that this topic needs a much more expansive study. However,
we are thankful to Allāh for having allowed us to complete this. If we are correct, it is due to
Allāh, and if we have erred, then all humans are prone to error. Finally, let the scholars and
students of knowledge approach us with their feedback and advice, for we are in need of
such help. Let them fear Allāh in discharging their responsibility to us.

And peace and blessings be upon the Messenger of Allāh, who rightly waged Jihād in the
Path of Allāh until he left this world, and also upon his family and Companions and those
who follow them in goodness until the Day of Judgment.

And our final words are praise to Allāh, Lord of the Worlds.

58
 At-Tibyān Publications Releases:
• Millat Ibrāhīm
(Shaykh Abū Muhammad Al-Maqdisī)

• The Evidences for the Ruling Regarding Alliance with the Infidels
(Shaykh Sulaymān Ibn ‘Abdillāh Ibn Muhammad Ibn ‘Abdil-Wahhāb)

• The Ruling Regarding Killing One’s Self To Protect Information

(‘Abdul-‘Azīz Al-Jarbū’ and Dr. Ayman Ath-Thawāhirī)

• Fundamental Concepts Regarding Al-Jihād

(Shaykh Abdul-Qādir Ibn ‘Abdil-‘Azīz)

• The Exposition Regarding the Disbelief of the One That Assists the Americans
(Shaykh Nāsir Ibn Hamad Al-Fahd)

• A Decisive Refutation of Salafi Publications - Two Volumes

(At-Tibyān Publications)

• Essay Regarding the Basic Rule of the Blood, Wealth and Honour of the
Disbelievers (At-Tibyān Publications)

• The Clarification of What Occurred in America

(Shaykh Hamūd Ibn Uqlā Ash-Shu’aybī)

• A Letter from the Imprisoned Shaykh Nāsir al-Fahd

(Shaykh Nāsir Ibn Hamad Al-Fahd)

• We Are Ignorant Deviants!

(Shaykh Husayn Ibn Mahmūd)

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 • Verily The Victory of Allāh Is Near
(Shaykh Sulaymān Ibn Nāsir Al-‘Ulwān)

• The People of the Ditch

(Shaykh Rifā‘ī Surūr)

• The Doubts Regarding the Ruling of Democracy In Islām

(At-Tibyān Publications)

• The Du’ā’ is the Weapon of the Believer

(At-Tibyān Publications)

• Are the Tālibān from Ahl as-Sunnah?

(At-Tibyān Publications)

• Mourning Over a Knightess: A Muslimah

(Louis ‘Atiyyatullāh)

• Was Prophet Sulaymān a Terrorist?

(Shaykh Dr. Muhammad Ibn Tarhūnī)

• Advice Regarding ‘Ubūdiyyah

(Shaykh Abū Muhammad Al-Maqdisī)

• From the Fruits of Jihād

(Shaykh Abū Muhammad Al-Maqdisī)

• “And Incite the Believers”

(Video-taped lecture by Shaykh ‘Abdullāh Ar-Rashūd)

And many more to come, if Allāh permits…

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