[Sahih Bukhari : Volume 1, Book 11, Number 624] Narrated Abu Huraira (Radi Allah Anhu): Allah’s Apostle (sal-allahu-alleihi-wasallam) said:
“While a man was going on a way, he saw a thorny branch and removed it from the way and Allah became pleased by his action and forgave him for that.”
Then the Prophet (sal-allahu-alleihi-wasallam) said, “Five are martyrs:
1. One who dies of plague,
2. One who dies of an abdominal disease,
3. One who dies of drowning,
4. One who is buried alive (and) dies
5. And One who is killed in Allah’s cause.”
The Prophet (sal-allahu-alleihi-wasallam) further said, “If the people knew the reward for pronouncing the Adhan and for standing in the first row (in the congregational prayer) and found no other way to get it except by drawing lots they would do so.
And if they knew the reward of offering the Zuhr prayer early (in its stated time), they would race for it.
And they knew the reward for ‘Isha’ and Fajr prayers in congregation, they would attend them even if they were to crawl’.”
TAG: martyr
What The Qur’an Says: Allah’s Unfailing Support
In the name of Allah, the Lord of Grace, the Ever Merciful We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.
And indeed, We bestowed Our guidance on Moses and passed down the Book to the children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for Allah’s promise always comes true. Ask forgiveness for your sins and extol your Lord’s glory and praise evening and morning. (The Forgiving; Ghafir: 40: 51-55)
This passage is given as a comment on the whole episode detailed in a long discourse about Moses and the reaction of Pharaoh to his call on him to abandon his false claim to Allahhead and to believe in Allah’s oneness. It comments on what preceded this long passage of reference to the different communities which suffered Allah’s punishment after taking a negative attitude toward His message. Furthermore, it states Allah’s attitude to the unbelievers as they stubbornly reject the calls of His messengers. Allah’s support is certain to come, not only to Allah’s messengers but to the advocates of the true faith when they follow in the prophets’ footsteps, as indeed happened to the believer in Pharaoh’s household.
This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.”
As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.
Allah’s promise is clear and definitive: “We shall indeed support Our messengers and the believers both in this world’s life and…” Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult circumstances. What happens, then, to Allah’s promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people’s faith.
People, however, use superficial measures when evaluating things, and they overlook many values and facts. They look at a brief period of time and a small area or space. These are limited human measures. A comprehensive look shows the situation to occur in a broad span of time and place. It does not erect limits between one era or place and another. If we look at the question of faith from such a broad perspective, we will see it triumphant, no doubt. Its triumph is the victory of its upholders. They have no existence separate from their existence. The first thing faith requires of them is to dedicate themselves to it completely, so that it is almost as if they disappear while it stays in full vision.
Moreover, people often limit the meaning of victory to a specific outcome they know and can easily recognize. But victory can take different forms, some of which might superficially at least appear akin to defeat.
When Prophet Abraham (peace be upon him) was thrown into the fire and remained resolute in his determination to stick to his faith and advocate it, was he in a position of victory or defeat? From a faith perspective, he was undoubtedly at the highest point of victory as he was being cast into the fire. He again triumphed when he was saved from the fire. These are two different images that appear to be poles apart, but they are in fact very close to each other. Al-Husayn, the Prophet’s grandson, met his martyrdom in a way that is tragic from one angle and splendid from another: so was he victorious or vanquished? On the surface, and judging by immediate considerations, it was a defeat. In reality and from a wider perspective, though, it was a true victory. No other martyr excites sympathy and feelings of support, among both Sunnis and Shiites, like Al-Husayn. Indeed, such feelings also apply to many non-Muslims.
Many are the martyrs who achieved their faith through martyrdom which they could never have achieved in life had they lived a thousand years. They could not impress great meanings on people’s minds or motivate them to act like they did with their final sermon, written with their own blood. Their martyrdom provided motivation for their children and grandchildren, and at times they provided the motivation to change history over several generations.
– By Romulo Tangbawan
Abu Dujana: What Do You Think Of That I Am Abu Dujana
Abu Dujana: What do you think of that? I am Abu Dujana
During the confusion caused by the archers’ mistake of abandoning their post at the battle of Uhud, many Sahaba were martyred.
So Quraish started to mutilate their bodies to appease their pride over their defeat at Badr. Ka’ab bin Masaid, “I was one of those Muslims who fought in Uhud and witnessed the Kuffar’s act of barbarity in mutilating the dead bodies, but I left this sight because I couldn’t stand it. Then I saw an armed stout mushrik pass through the Muslims and say, ‘Gather them up like sheep are gathered and slaughtered!’…
Similarly, I saw an armed Muslim waiting for him. I walked towards them till I stood behind him (the Muslim). Comparing both of them, I considered that the Kafir was superior to the other in arms and size. I kept on watching them while they engaged in man-to-man combat. The Muslim raised his sword up and swung it down hard on the Kafir, so forcefully that the blade went down his hip and split him in half. When the Muslim unveiled his face, he looked at me and said, “What do you think of that, Ka’ab? I am Abu Dujana.”
Seize The Day, Tomorrow Is Not Yours
Upon hearing about the death of a fellow Muslim, it suddenly struck me how very fleeting life is, and that I was only a twinkling of an eye away from where he is now.
Death is the reality from which none of us can escape. It draws nearer every day, every hour, every minute. So I had to ask myself if I were to die today, would I have done all that I could to ensure Allah’s Favor, and to evade His Wrath? Unfortunately for me, the answer was a resounding NOOO.
At the end of the day, I ask myself, what good have I sent ahead for the benefit of my soul? And again, the answers usually, very little. Time, it seems, is moving by so quickly. It seems just like yesterday that we started the “New Year,” yet we’re already almost a third of the way through it. A month seems like a week, a week seems like an hour and an hour feels like just minutes. This is why I’ve resolved to try my utmost, with the aid of Allah to take advantage of every opportunity to do good deeds, and not to put off until later, what I can do now. Death is coming, are you ready?
Allah says, “Every soul shall have a taste of death, and only on the Day of Judgement shall you be paid your full recompense. Only those who are saved far from the Fire, and admitted to the Garden will have succeeded. For the
life of this world is but goods and chattels of deception.” [3:185]
It is so easy for us to get caught up in the comings and goings of our everyday lives, that we tend to forget that we don’t have forever in this worldly life, and get distracted away from our true aim and purpose. We tend to forget that we are here to worship Allah and to avail ourselves of the various opportunities He gives us to store up for ourselves treasures in Heaven. For He, subhanahu wa taala, also says,
“O you who believe! Revere Allah, and let every person look to what he has sent forth for the morrow; and revere Allah. Allah is well aware of what you do. And be not like those who forgot (disobeyed) Allah, and He caused them to forget themselves. Those are disobedient. Not equal are the dwellers of the Fire and the dwellers of Jannah. It is the dwellers of Jannah who will be successful.” [59:18-20]
He also tells us that we do not know the hour of our own deaths, or in what land we will die. But He through His unending Mercy toward us has given us ways to prepare for the inevitable now because once we’ve passed from this life to the next, there is no coming back to do the things we should have done. For Allah says,
“Until death comes to one of them, he says, ‘My Lord, send me back. Perhaps I may do good in that which I have left behind.’ No, it is but a word that he speaks, and behind them is a barzakh until the day when they are raised up.” [23:99-100]
Allah has given us ways to protect ourselves from the punishment of the grave. One of these ways is by fighting in the Cause of Allah. It is reported that a man asked the Prophet, sallallahu alayhe wa sallam, “O Messenger of Allah, why are all the believers tested in the graves except a martyr?” He, sallallahu alayhe wa sallam, said, “The flashing of swords over his head was a sufficient test for him.” (An-Nasai)
This may be difficult for most of us to do in this day and age, but Allah has provided us with many other ways to earn ease in the next life. These include reciting Surat ul-Mulk, because the Prophet, sallallahu alayhe wa sallam, said, “Surat Tabarak is the protector from the torment of the grave.” (Al-Hakim) He, sallallahu alayhe wa sallam, also said, “When a human being dies, all of his deeds are terminated except for three types: an ongoing sadaqh, a knowledge of Islam from which others benefit, and a righteous child who makes du’a for him.” (Muslim)
Another way to earn a continuing reward is by reviving a lost Sunnah of the Prophet, sallallahu alayhe wa sallam. He, sallallahu alayhe wa sallam, said, “He who initiates in Islam a good way gets his reward for it, as well as rewards similar to those who follow him into it, without reducing any of their rewards.” (Muslim) For those of us who know of fellow Muslims who have already begun their journey, or who are about to enter, into the next life, there are things we can do to make the transition easier, insha’Allah. These include performing the Janazah prayer for the deceased, fulfilling the deceased’s vows, payment of the deceased’s debts and the supplications of the Muslims.
This life is fleeting. Death is coming. Let us get ready.
Value Of Just One More Ramadan
Talha Bin Ubaidullah (may Allah be pleased with him) reported about two men who came to the Prophet (peace be upon him) and accepted Islam at the same time.
One of them would part take in Jihad more than the other. He was martyred in one of the battles he fought. The other man lived for another year, and then he too passed away.
Talha said, “I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first.
Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’ “
Talha woke up and began to inform others about this and they were all surprised. When they informed the Messenger of Allah (peace be upon him) about it, he said, “What are you surprised about?” They said, “O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred, but the other one was entered into Paradise before him.”
The Messenger of Allah (peace be upon him) said, “Did he not remain behind him for one year?” They said, “Yes (he did).”
He said, “Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?” They said, “Yes.”
The Messenger of Allah (peace be upon him) said, “So the difference between them is greater than what is between the heavens and the earth.” (Ibn Majah, 2/345-346, authenticated by Al-Albani)
Explanation Of Certain Terms Alms, Sadaqah, Zakah, Mehr, Kalimah, Shahadah
Alms is defined in the Oxford Dictionary as “charitable relief of the poor, originally and especially as a religious duty.” As such, it is equivalent to the Islamic term sadaqah. However, sadaqah stresses the voluntary option. In Arabic, the term sadaqah is derived from a root, which means “being true, or telling the truth.” Thus, in its religious sense, the term sadaqah adds the connotation of proving one’s commitment to one’s faith and one’s community by providing help to the poor to relieve their poverty.
Zakah is one of the major Islamic duties. It is indeed one of the five duties the Prophet (peace be upon him) describes as the pillars upon which the structure of Islam is built. Scholars describe it as “an act of worship that is financial in nature.” It means the allocation of a certain percentage of one’s property, other than what one needs for his own and his family’s living. It is paid out annually, at the standard rate of 2.5 percent, although certain types of property may have a higher rate. In an Islamic state, the government should establish a department or a ministry that takes care of its administration, i.e. collection and distribution. The contributors are Muslim men, women, and children who own a certain threshold, which is equal in value to 85 grams of gold over and above their living needs. Its beneficiaries are eight groups defined in the Qur’an. These are the poor, the needy, the people working in zakah administration, those whose hearts are to be won over, slaves, insolvent debtors, serving God’s cause, and stranded travelers. The first four are given zakah money in their hands and they become owners, free to spend it as they like. The other four define a specific purpose for which zakah funds are used: setting a slave free, repaying the debts of someone who is insolvent, and buying a travel ticket for someone stranded away from home. The category of “serving God’s cause” covers a wide range of activities that is dedicated to the purpose.
Mehr, or rather mahr, means the dowry a man pays to his prospective wife at the time when the marriage contract is made. It becomes her property and she has full control of it. It is a condition of marriage, but it can be as little or as much as the two parties agree. From the Islamic point of view, there is no virtue in asking for a large dowry. Therefore, it can be symbolic. If a marriage contract is made with no dowry given or specified, it remains a duty, which the wife can claim from her husband after their marriage. She does not forfeit her right to it for the rest of her life. They can still agree on the amount. If they cannot agree, then a judge may decide the matter on the basis of the average paid in the couples’ community for women in their social standard.
Kalimah and shahadah are often used as synonyms, although the second has another meaning which I will explain presently. In their linguistic sense, the first, kalimah, means ‘word’ or in this instance, ‘the word’, while the second means “witness or testimony.” They refer to the first article of faith, which is a declaration that one believes in God’s oneness and in the message of the Prophet Muhammad (peace be upon him). In Arabic, it is Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammad Rasool Allah, which translates as “I bear witness that there is no deity other than God, and I bear witness that Muhammad is God’s messenger.” When a person makes this declaration expressing his genuine belief, that person is a Muslim. Unless he believes in both parts of the declaration.
Shahadah has another meaning, which is martyrdom for God’s cause. When a person is killed in defense of Islam, he is a martyr or shaheed. A martyr is rewarded with forgiveness of all his sins and admission into heaven. Thus, it is a position to be aspired for.