By Debi Brand
Have you been to Jesus for the cleansing pow’r?
Are you washed in the blood of the Lamb?
Are you fully trusting in His grace this hour?
Are you washed in the blood of the Lamb?
Are you washed in the blood,
In the soul-cleansing blood of the Lamb?
Are your garments spotless? Are they white as snow?
Are you washed in the blood of the Lamb?
Are you walking daily by the Savior’s side?
Are you washed in the blood of the Lamb?
Do you rest each moment in the Crucified?
Are you washed in the blood of the Lamb?
When the Bridegroom cometh will your robes be white?
Are you washed in the blood of the Lamb?
Will your soul be ready for the mansions bright,
And be washed in the blood of the Lamb?
Lay aside the garments that are stained with sin,
And be washed in the blood of the Lamb;
There’s a fountain flowing for the soul unclean,
Oh, be washed in the blood of the Lamb!
Elisha A. Hoffman, pub.1878)
In the above song, Ladies and Gentleman, is the encapsulated, if you will, message of salvation, according to the Christian faith.
In the following lines, paragraphs, and pages, will be the Islamic message of salvation from sin, forgiveness of sin, and preparedness for the life hereafter.
Sira relates, after seizing victory in the Battle of Badr, when “the Messenger of God came back to Medinah, bringing with him the booty which had been taken from the” Meccan unbelievers, “When he was at al-Rawha, the Muslims met him, congratulating him and the Muslims with him on the victory which God had given them.” (al-Tabari, The History of al-Tabari, Volume VII, The Foundation of the Community, Translated by M.V. McDonald, Annotated by W. Montgomery Watt, SUNY Press, 1987. P. 65.)
At hearing the congratulations, the record relates, “Salamah b. Salamah b. Waqsh said, ‘What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them.’” (Ibid.)
At hearing Salamah, Tabari relates, “The Messenger of God smiled and said, ‘My nephew, those were the mala.’” The “‘mala’” being, “the council or senate of Mecca.” (Ibid.)
Safe to say, the unbelieving Quraysh Meccans did not take lightly the above-mentioned slaughtering of their nobles and chiefs. Therefore, to avenge their dead from Badr, the “Quraysh assembled to wage war against the Messenger of God.” Thus, once assembled, they “set out armed and determined on battle.” (Ibid, pp106, 107, in order.)
The sira record relates, “The Meccan force went forward,” halting “at ‘Aynayn on a hill in the valley of al-Sabkhah of Qanat on the edge of the wadi nearest to Medinah.” Then, on Wednesday, the Quraysh moved on to Uhud, “a mountain due north of Medina, about three miles from the centre [sic] of the city.” There they set camp. (Ibid, 107, 108; Hamidullah, Battlefields of the Prophet, Muhammad, Kitab Bhavan, 3rd Revised Edition, 4th Reprint, 1992, P. 45, in that order.)
When the alleged “Messenger of God and the Muslims” learned of the above moves and positioning of the Meccan Army, Waqidi’s al-maghazi record relates, that Friday night, Muhammad had a dream. Rising the following morning, the details of that dream he then shared with the Muslims. (Waqidi, Kitab al-Maghazi, Rutledge, 2011, P. 104.)
He told them, “I saw in a dream some cattle, and interpreted them as a good omen; and I saw that the blade of my sword was notched, and I saw that I had put on an invulnerable coat of mail, and I interpreted that as Medina.” (Tabari, Ibid, P. 108.)
He then told them, “If you see fit to remain in Medina and to leave them encamped where they are, well and good, for, if they remain there, they will be in the worst possible place, and if they enter Medina to fight us, we will fight them here.” (Tabari, bid [Vol. VII, P. 108].)
Waqidi relates, “The Prophet said, ‘Advise me!’” He notes, “The Messenger of God desired to stay in Medina because of what he dreamed and the way he interpreted it.” (Maghazi, P.104.)
Thus began a sharing of opinions and views among the Muslims. The maghazi record and others relate, Ansari, ‘Abdullah b. Ubayy was one of the first to stand up and offer his counsel, did so speaking on behalf of the elders of the Medina Aws and Khazraj.
Ubayy argued for “the Messenger of God” to make his decision in accord with what he felt he should do from the dream and how he had interpreted it.
He pressed the fact that the Aus and Khazraj were a “people of war and experience.” Thus, they knew well from the history they possessed, as Ubayy argued, “our city [Medina] is a virgin and she will not be forced against us ever.” Moreover, he stressed, “We will never go out to an enemy unless the enemy takes us, and one did not enter upon us ever, except we captured him.” (Ibid, Waqidi, P. 104.) The city, it’s building, its women and children, as well as it street-fighters, all doing their part, fighting as one, making Medina their impenetrable fortress.
Thus was (to stay in Medina) the opinion also of “the elders of the companions of the Messenger of God,” of both from the Ansaris and the same of the Muhajirun [Meccan emigrants] alike. (Ibid.)
And “the Messenger of God agreed with ibn Ubayy,” that the wise decision was to stay within “the invulnerable armor of Medina.” (Ibid.)
However, “new youths who had not witnessed Badr” they pressed “the Messenger of God to go out to the enemy.” They did so, the record relates, “for they desired martyrdom.” (Ibid, P. 104, 105.)
According to Islamic doctrine, as provided in footnotes in the Chapter on Janaiz in Jami at-Tirmidhi, and elsewhere, “A real martyr is one who is martyred in the battlefield fighting for the cause of Allah.” (at-Tirmidhi, Darussalam, 2007, Vol. 2, The Chapters on Janaiz, P. 438.)
As in one fighting to make the word of “Allah” supreme, and the religion for him alone. As enunciated in words attributed to “The Messenger of Allah”: “He said: ‘Whoever fought so that the Word of Allah is supreme, then he is in Allah’s cause.’ (Sahih).” (at-Tirmidhi, Ibid, Vol. 3, The Chapters on The Virtues of Jihad, # 1646.)
Darussalam’s Sahih Muslim’s rendering of the above-cited hadith provides this clarity: “The Messenger of Allah said: ‘The one who fights so that the word of Allah will be supreme is (fighting) in the cause of Allah.’” (Vol. 5, The Book of Leadership, #4919.)
The cause, it is worth noting, for which the soldiers of Islamic State battle.
Which is the only cause, we note, for which “Allah” ordained and ordered “believers” to fight: “Allah” ordered, thus authorized, “Fight in the way of Allah [to elevate Allah’s din]” (2:190]; “Fight them until there is no more fitna [(shirk) in existence] and the din [(worship)] belongs to Allah alone.”(2:193) “Fight the idolaters totally…” (9:36, all, Tafsir Al-Jalalayn). As we will read more on, here shortly.
For such reasons, as the storm clouds of the Battle of Uhud gathered, and those thirsty for war and martyrdom made their wants known, the Waqidi record mentioned above further relates, “The Messenger of God hated to consider their solicitations.” However, he hated even more dampening the clear thirst for war in these “new youths,” seeing them having strapped on their weapons, brandishing their swords, strutting “like braggarts.” (Ibid [Waqidi P. 104].)
Thus, that thirst made known, in the words of one of the above-mentioned young-bloods of Medina, “O Messenger of God we stand between two good possibilities.” According to their estimation, the first of the “two good possibilities” being, “If God grants us victory over them [the Quraysh enemy] this is what we desire.” The second: “That God grants us martyrdom. By God, O Messenger of God I do not care which of them it will be, for indeed both are good.” (Ibid, P. 105.)
Even Hamza b. ‘Abd al-Muttallib—uncle of the “Messenger of God,” one of the first to do violence in defense of his nephew and his new “religion,” Islam, of whom, sira relates, when he did that violence, “Hamza’s Islam was complete, and he followed the apostle’s commands”—seasoned mujahid notwithstanding, he was affected by the vigor of the youngsters. (Ishaq, Sirat Rasul Allah, Guillaume, Oxford Press, Twentieth Impression, 2006, P. 132.)
Not that surprising, really, when one notes, as sira relates, as touched on above, Hamza was one of the first the Islamic record states was one who on behalf of Islam “was carried away by a fury as it was God’s will to honor him in this way.” (al-Tabari, Abu Ja ‘far Muhammad b. Jarir, The History of al-Tabari , Volume VI, Muhammad at Mecca, Translated and Annotated By W. Montgomery Watt and M.V. McDonald, SUNY Press, 1988, Vol. VI, P. 103.)
Thus, upon hearing and seeing the thirst for war in these young men, men of whom the Islamic record states, “whom God ennobled with martyrdom on the day of Uhud” (Tabari, [Vol. VII,] P. 108), the Waqidi record relates, as “the Prophet” refrained from agreeing with the youths, Hamza made known his position.
Waqidi states, Hamza said, “By Him who revealed the Book to you, I will not eat today until I fight them with my sword going out from Medina.” (P. 105.) Others pitched in much the same. Brother of Salim, al-Nu’man b. Malik b. Tha ‘laba, speaking to the dream “the Prophet” had shared with them, Salim said, “I testify that the slaughtered cows are the killed among your companions and I was among them.” Then pleading, to “The Messenger of God,” “Why do you deprive us of Paradise?” (Ibid.)
Why such a noted thirst for martyrdom in these Muslims, one might ask?
Because according to Islamic doctrine, as provided above, one who dies fighting in the “Way of Allah” and for “Allah’s Cause,” thus, fighting, as stated above, to make the word of “Allah” the supreme law of the land and His din supreme, dies the death of a martyr. And for such, as we will read herein forthrightly, “Allah” promises the best rewards.
He promises much the same for all who support and equip the mujahid in his warfare and his presumed journey to “Paradise.”
According to Islamic doctrine, as provided in the following ahadith in the Chapters on Jihad in Sunan of Ibn Majah, and elsewhere, dying the death of a martyr is to insure forgiveness of sins, secure certain entry into Paradise, and best rewards, and honor once there. Moreover, to support, facilitate, and equip such a one, insures that all who do so will likewise receive from “Allah,” the same reward as the said warrior. As “was narrated by Zaid bin Khalid Al-Juhani, that the Messenger of Allah said: ‘Whoever equips a warrior in the cause of Allah, he will have a reward like his, without that detracting from the warrior’s reward in the slightest,’ (Sahih).” (Ibn Majah, Ibid [the Chapters on Jihad , Vol. 4], # 2759.)
And from the Sunan of Abu Dawud, “ ‘Ab ‘Amr reported, the Messenger of Allah as saying: ‘ The warrior get his reward, and the one who finances the warrior gets his reward, and the reward of the warrior.’” (Sahih)’ (Dawud, Darussalam, Vol. 3, First Edition, 2008, Book of Jihad, #2527.)
What’s more, the necessity of rendering such support is further spurred on in that narrated “from Abu Umamah that the Prophet said: ‘Whoever does not fight, or equip a fighter, or stay behind to look after a fighter’s family, Allah will strike him with a calamity before the Day of Resurrection.’ (Hasan)” (Ibn Majah, Ibid [Vol. 4, Chapters on Jihad], #2762.)
Footnotes thereat provide, “Apart from personally participating in Jihad, financial support of a fighter or serving and taking care of the family of a fighter is also like participating in fighting for Allah’s cause.” (P. 46.)
Thus, as is so within all nations, so it is with Muhammad’s: not all therein are cut out for armed and physical warfare; thus, as the above-cited ahadith show, Islam provides for that. To that end, the people of knowledge further state, “If one cannot participate in fighting for Allah’s cause individually, then he must take part in the other two tasks; otherwise, he is considered guilty of abandoning fighting for Allah’s cause.” (Ibid.)
Thus, according to Islamic doctrine, should such a Muslim abandon his personal obligated duty to jihad in Allah’s cause, he has, as is obvious, both abandoned and neglected an obligation and duty he owes to “Allah.”
He has tossed to the wind his duty to obey “Allah and His Messenger.” He has tossed to the side, his duty to follow Sunnah of “Allah’s Messenger,” in other words, he has trampled underfoot and tossed to the waste bin the Qur’an command, to obey Allah, thus, obey the Messenger of Allah, thus, follow Sunnah of that messenger.
The Qur’an provides, as cited elsewhere herein, but I especially appreciate the clarity provided in this rendition of the verse, “Allah” commands Muhammad, “Say (O Muhammad to mankind): ‘If you love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you.’”
(Surah Al ‘Imran 3:31, rendition cited in Imam Ibn Qayyim Al-Jawziyyah, Provisions for the Hereafter ([Abridged] Mukhtasar Zad Al-Ma ‘ad) Summarized by: Imam Muhammad Ibn Abdul Wahhib At-Tamimi, Darussalam, First Edition 2003; P. 300.)
And according to the Islamic record, “Allah’s Messenger” tended to the duty of Jihad allegedly incumbent upon him.
As Imam Ibn Qayyim provides in his epic work, Provisions of the Afterlife.
Therein stating, because “Jehaad [sic]is the peak of Islaam [sic],” granting all who partake in it “the highest status in this life and in the next,” for such reasons and more, “the messenger of Allaah [sic] (may Allaah send salutations upon him) he reached the summit” of jihad, “having engaged in all forms” of it. (Imam Ibn Qayyim Al-Jawziyyah, Zad Al-Ma’ad, Provisions for The Afterlife Which Lie Within Prophetic Guidance, Translation: Ismail Abdus Salaam, Dar Al-Kotob Al-ilmiyah, 2010, Lebanon, 1st Edition, P.260.)
He did so, provides this epical Islamic Imam, and others, relying “upon his heart, tongue, limbs, and sword.” (Ibid.)
Thus, we note, as does the believer, “Allah’s Messenger” tended to jihad. Incited the “believers” to do the same. Moreover, he commanded, “Take your practices from me,” as al-Qurtubi provides (al-Bukhari, as provided in Tafsir Al-Qurtubi, Intro, P. 41.)
Because, as “Sahl ibn ‘Abdullah said, ‘Salvation lies in three things: consuming halal, performing the obligations and imitation of the Prophet.’”
(Al-Qurtubi, Abu ‘Abdullah Muhammad ibn Ahmad al-Ansari, TAFSIR, Classical Commentary of the Holy Qur’an, Translated By AISHA BEWLEY, VOLUME I, DAR AL-TAQWA, 2003; 2: 166 – 168, P. 422.)
For such reasons, in full and precise obedience to “Allah” and the “Holy Prophet,” the scribes, leaders, soldiers, and patrons of Islamic State, tend to jihad in the way of Allah; do so relying on their hearts, their tongues, their limbs, and their swords, just as they are commanded to do. They likewise incite others to do the same.
That incitement was in fact central to the Message of Islam preached by “the prophet” and those who followed his example.
As spoken to in the following hadith:
“It was narrated that Tariq bin Shihab said: “Abu Sa ‘eed Al-Khurdi said: “I heard the Messenger of Allah say: ‘Whoever among you sees an evil and changes it with his hand, then he has done his duty. Whoever is unable to do that, but changes it with his tongue, then he has done his duty. Whoever is unable to do that, but changes it with his heart, then he has done his duty, and that is the weakest of Faith.”
(An-Nasa’i, Imam Hafiz Abu Abdur Rahman Ahmad bin Shu‘aib bin ‘Ali, Sunan, Darussalam, 2007, Vol. 6,The Book of Faith and Its Branches, #5012.)
The “evil”? Resisting the supremacy of “Allah’s” word and din, opposing “Allah and His Messenger” in anything brought therein.
For such reasons, the following, from, as they say, some of the people of knowledge:
The fact is that Jihad is Fard ‘Abi –either by one’s heart, one’s tongue [sic] one’s hand or one’s wealth. It is an obligation upon every Muslims [sic] to undertake one or another of these forms of Jihad. As for Jihad with one’s self (i.e. fighting), it is Fard Kifiyah; and as for Jihad with one’s wealth, there are two options regarding its obligation, but the correct view is that it is obligatory because the command to perform Jihad with one’s wealth and to perform it with one’s self in the Qur’an is the same: Allah has linked salvation from the Fire, forgiveness and entering Paradise to it, for He, Most High says:
“O you who believe! Shall I guide you to a trade that will save you from a painful torment?”
([Surah As-Saff 61:10], Imam Ibn Qayyim Al-Jawziyyah, Provisions for the Hereafter [Mukhtasar Zad Al-Ma ‘ad] Summarized by: Imam Muhammad Ibn Abdul Wahhib At-Tamimi, Darussalam, First Edition 2003; P. 299.)
( Fard ‘Ain: An obligation upon all of the Muslims.  Fard Kifayah: An obligation upon the Muslims which is considered to have been fulfilled if a number of them undertake it. [Ibid])
As will be spoken to further herein, Jihad in the way of Allah, is, currency, so to speak, in this “trade” with “Allah.” “Allah” becomes similar to an employer, the believer similar to the employee. The Believer has himself and his service to sell; “Allah,” for payment in full for those services, has Paradise to give. Thus the believer renders his services to Jihad, thereby, according to Islamic doctrine, “earns” Paradise, so too the forgiveness of sins, thus, freedom from the tormenting pains of the “Hellfire.”
He does so, be those services rendered with one’s self or with one’s wealth. Be his acts done quietly or openly. He/she does so, even if only aiding, equipping, and facilitating the warrior in giving himself (fighting) for “Allah’s” cause.
As shown above, as buttressed in the following, with those works done, he/she has fulfilled his/her Islamic obligation to fight in “the cause of Allah.” Thus earned the reward promised to all who render such services.
As “Zaid bin Khalid Al-Juhani said: that the Messenger of Allah said, ‘Whoever prepares a fighter in Allah’s cause, he has participated in a military expedition, and whoever watches after the family of a fighter, he has participated in a military expedition.” (At-Tirmidhi, Jami at-Tirmidhi, Darussalam, Vol.3, First Edition, 2007, The Chapter of the Virtues of Jihad, #1631.)
Footnotes thereat read as follows:
Helping a Mujahid with money and material is an act of such great virtue that it is considered as good as one’s physical participation in Jihad. Similarly, taking care of the family of the Mujahid in his absence and helping them with their daily needs and necessities is also considered as good as one’s physical participation in Jihad. (P.386.)
And as touched on above, therein, is the Islamic message of salvation, further clarified in what we read in the following hadith, narrated by Abu Hurairah:
The Messenger of Allah said: “Allah has prepared (reward) for those who go out (to fight) in His cause; ‘And do not go out except (to fight) for Jihad in My cause, out of faith in Me and belief in My Messengers, but he has a guarantee from Me that I will admit him to Paradise, or I will return him to his dwelling from which he set out, with the reward that he attained, or the spoils that he acquired.’ Then he said: ‘By the One in Whose Hand is my soul, were it not that it would be too difficult for the Muslims, I would never stay behind from any expedition that went out in the cause of Allah….By the One in Whose Hand is the soul of Muhammad, I wish I could fight in the cause of Allah and be killed, then fight and be killed, then fight and be killed.’” (Sahih)
(Ibn Majah, Ibid, [Vol. 4], #2753.)
Footnote provided thereat by the people of knowledge, provides, “The rank of martyrdom is so high and significant that the Prophet used to wish this rank, though he was greater than the martyrs.” (Ibid, P. 42.)
As ahadith provide ample proof of this established Islamic precept:
Abu Hurairah, may Allah be pleased with him, narrated: “The Messenger of Allah was asked: ‘Which deed is the most virtuous? And which deed is the best?’ He said: ‘Faith in Allah and His Messenger.’ It was said: ‘Then what O Messenger of Allah? He said: ‘Jihad is the hump (the most prominent) of deeds.’….
(At-Tirmidhi, Ibid [Vol. 3, The Chapter of the Virtues of Jihad], #1658.)
Abu Sa ‘eed Al-Khurdi narrated that the Messenger of Allah was asked: “Which of the people are most virtuous?” He said: “A man who take [sic] part in Jihad in Allah’s cause.”….(#1660.)
Footnotes thereat provide, “The Hadith tells us that one of the paths leading straight to Paradise is to take part in Jihad and confront the enemy fearlessly, under the shadow of swords and other weapons.” (Ibid, P. 408.)
“Other weapons” means just that. Moreover, the following:
Al-Miqdam bin Ma’diykarib narrated that the Messenger of Allah , said: “There are six things with Allah for the martyr: He is forgiven with the first flow of blood (he suffers), he is shown his place in Paradise, he is protected from punishment in the grave, secured from the greatest terror, the crown of dignity is placed upon his head — and its gems are better than the world and what is in it – he is married to seventy-two wives among Al-Hüril- ‘Ayn of Paradise, and he may intercede for seventy of his close relatives.” (Hasan)
[Abu ‘Eisa said:] This Hadith is
Hasan Sahih. (Ibid, #1663.)
Comments thereat read, “The purpose behind recounting the special favors bestowed upon the martyr is to awaken in our hearts the desire to sacrifice our lives and all that belongs to us in the path of Allah.”(Ibid, P. 410.)
What’s more, as narrated by Abu Harairah, “that the Messenger of Allah said: ‘The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite.’ (Da ‘f) [Abu ‘Eisa said:] This Hadith is Hasan Ghraib Sahih.” (Ibid, #1668.)
Expounding on that last-cited hadith, the people of knowledge provide, “Whoever goes to the battlefield with purity of intention and a fondness for fighting in Allah’s cause, Allah fills his heart with such a burning desire for martyrdom,” that all other discomforts met seem nothing.
They assert, that one burning for martyrdom, “he feels neither fatigue nor pain and is able to wage the war with full peace of mind and achieve the goal of attaining martyrdom.” (Ibid, P. 414.)
In the Sunan of Imam An-Nasa’i, comments following the last-cited hadith, provide, “The pleasure of martyrdom and the intensity of Faith is stronger than any pain for the martyr.” (Darussalam, First Edition, 2008, Vol. 4, The Book of Jihad, P. 60.)
Thus, easy to conclude, the said prospective martyr, clearly pursues his expected destiny, aware and mindful of the hadith that tells him, “The Prophet said: ‘There is nothing more beloved to Allah than two drops and two traces: A teardrop shed out of fear of Allah, and a drop of blood shed in Allah’s cause.” (At-Tirmidhi, Ibid [Vol. 3], #1669.)
The hadith states, “The Prophet” further stated, “‘As for the two traces: A trace resulting in Allah’s cause, and a trace resulting from one of the duties that Allah made obligatory.’ (Hasan) [He said:] This Hadith is Hasan Gharib.”
Thus the prospective martyr, “the Mujahid in Allah’s Cause,” seeks his fate, also aware, “The Messenger of Allah” also said, “‘Do you not love that Allah forgive your sins and admit you into Paradise?” (Ibid, # 1650.) To which, one could safely reason, all would answer affirmatively, “Yes.”
(Ibn Qayyim, in Provisions of the Afterlife, renders that hadith this way: “Do you not want Allaah to forgive you? He who fights for the sake of Allaah will enter Paradise.” [P. 288.])
Thus the hadith continues, with “Allah’s Messenger” providing clear instructions on what to do to receive that desired forgiveness and to be assured safe passage into Paradise: “ ‘Then fight in the cause of Allah, for whoever fights in Allah’s cause for the time it takes for two milkings [sic]of a camel, then Paradise is obligatory for him.’ (Hasan)
“[Abu ‘Eisa said:] This Hadith is Hasan.”
“The time between two milkings [sic] of a camel,” provide the Imams of knowledge in Islam, “is known as Fuwaq-u-Naqah (literally, hiccups of the she-camel).” Thus, the hadith means, “that even a little period of time spent in Jihad is more meritorious than the voluntary Salat of seventy years in one’s house.” (Ibid [at-Tirmidhi], P. 402.)
Thus the said martyrdom-thirsting Mujahid, he pursues his goal, clearly, mindful of hadith relating “that ‘Amr bin ‘Abdullah said, ‘I came to the Prophet and said: “O Messenger of Allah, which Jihad is best?” and He said: “(That of a man) whose blood is shed and his horse is wounded.’” (Sahih” (Ibn Majah, Ibid [Vol 4], #2794.)
Footnotes thereat read, “Sacrificing both life and wealth is better than the sacrificing of the soul only.” (Ibid, P. 65.) So too, “the death in Jihad is a way of entering Paradise.” (P. 64.)”
Thus, the said “slave of Allah,” clearly pursues his goal, mindful, “It was narrated, from ‘Amr bin Malik Al-Janbi that he heard Fadalah bin ‘Ubaid say,” as follows:
“I heard the Messenger of Allah say: ‘I am a Za ‘im –and the Za ‘im is the guarantor—for the one who believes in me and accepts Islam …. and strives in the cause of Allah: A house on the outskirts of Paradise and a house in the middle of Paradise and a house in the highest chambers of Paradise….” (An-Nasa’i, Ibid [Vol. 4, The Book of Jihad ] # 3135.)
And again, in Sunan ibn Maja, similar to that cited-above by at-Tirmidhi:
It was narrated from Miqdam bin Ma ‘dikarib that the Messenger of Allah said: ‘The martyr has six things (in store) with Allah: He is forgiven from the first drop of his blood that is shed; he is shown his place in Paradise; he is spared the torment of the grave; he is kept safe from the Great Fright; he is adorned with a garment of faith; he is married to (wives) from among the wide-eyed houris; and he is permitted to intercede for seventy of his relatives.’ (Hasan) (Ibid [Vol. 4] #2799.)
In other words, in common vernacular, it is a win/win situation—everybody wins: the martyr, the relatives of the martyr, and even “Allah.”
If you are a believer in the way of Muhammad then the above is what you believe—the whole of it.
Moreover, if you are a believer in the way of Muhammad, then, pray tell me, why would you not seek the death of the martyr? Why would you not support, fund, and aid one seeking death in the cause of “Allah”?
Hence, of no surprise whatsoever, the hadith narrated by ‘Umar, in which “the Messenger of Allah saw ‘Umar wearing a white shirt and he said: ‘Is this garment of yours washed or a new one?’” To which ‘Umar answered, “‘Rather it has been washed?’” Then the “the Messenger of Allah” said, “ ‘Ilbas jadida, wa ‘ish hamida, wa mut shahida’ (May you wear new clothes, live a good life and die as martyr.’” (Ibn Majah, Ibid [Vol. 4],The Book of Dress, #3558.)
Therefore, in the above we clearly see, those who aim to follow in the footsteps and practices of the alleged “Prophet of Islam,” for them, death desired: to “die as martyr,” fighting, as stated, in the cause of “Allah.” That cause: that provided in Islamic doctrine, enunciated in the following alleged assertion of “Allah’s Messenger”:
“I have been ordered to fight against the people til they testify that La ilaha illallah, wa anna Muhammad-ar-Rasul-Allah (none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah)
[also understood in that is, “None has the right to be followed after Allah’s Book (the Qur’an), but Allah’s Messenger” (Bukhari, Vol. 9, Appendix I,P 430)]
. . . then they save their lives and properties from me except for Islamic laws (where Islamic law demands punishment).” (Sahih Bukhari, Darussalam, Riyadh, 1997, Vol. 1, Book of Belief, #25.)
(The people of knowledge also provide for the believers and their fight, this Qur’an and Sunnah based precept: “Non-Muslims are either open enemies of Muslims, or they live under the protection of Muslims.” [Footnotes, Ibn Majah, Ibid [Vol. 4], P. 85].)
Thus, so it was, as “the Day of Uhud” drew near, as stated above, pleas were made to go out and meet the enemy where they camped.
Therefore, the same maghazi record cited-above relates, one of those making such a plea was Iyas b. Aws b. ‘Atik. And he said, “‘O Messenger of God, we are the Banu ‘Ab al-Ashhal of the slaughtered cows [the dream]. We hope, O Messenger of God, that we will be slaughtered with the people and that they will be slaughtered with us. But we,’” he asserted, “‘will achieve Paradise while they achieve the fire.’” (Waqidi, P. 105.)
Iyas added to that, he was against the Quraysh returning to their people, telling of how, they “besieged Muhammad in his castle in Yathrib [Medina], with it towers.” Such a report, he argued, would make the Muslims appear to have been cowardly. Thus he argued, as stated, as did many others, for going out to meet the enemy, stating, “We know our destiny, we will not be besieged ourselves in our homes.” (Ibid.)
Even seasoned Khaythama, the father of Sa’d b. Khaythama, he came to the alleged messenger of God, made his plea to go out of Medina and meet the enemy where they camped. Part of his argument being, similar, in part, to that of Iyas b. Aws b. ‘Atik. Khaythama stating, that if the Muslim remained in Medina, “The Bedouin around us,” many of whom by then had joined the ranks of the Meccan Quraysh army, they would “be emboldened and even encouraged against us if they see that we do not go out to them.” Thus, Khaythama pressed, concerning the gathered army just miles outside their city, “God will give us victory over them, for that is God’s custom with us. Or it will be the other, and it is martyrdom.” (Ibid.)
What’s more, regarding martyrdom, Khaythama said, “Badr skipped me.” Relayed, how, because of his greed, he had cast lots with his “son about going out.” And the arrow went to side of his son. Thus Sa’d had gone out to Badr. There, “he was granted martyrdom.”
And Waqidi provides, Khaythama related, “Yesterday, I saw my son in my sleep, in good form roaming among the fruits and rivers of Paradise, saying, ‘Join us, keep us company in Paradise. Surely I have found what my lord promised me to be true.’” (PP. 105, 106.)
Khaythama then intensified his plea for his chance to join his son in Paradise. Did so pressing, “ By God, O Messenger of God, I have come to yearn to be with my son … I have grown old, and my bones tender,” urging, “Pray to God, O Messenger of God, to grant me martyrdom and the companionship of Sa’d in Paradise.” (Ibid.)
Then there was also, ‘Amr b. al-Jamuh, of whom the Muhammad ibn Ishaq record relates the narrative of.
“‘Amr b. al-Jamuh was a man who was very lame. He had four lion-like sons who were present at the apostle’s battles.” And while the opinions were being posed, as the hour grew near when the swords of Uhud would come flashing, clashing, gashing and slashing, Amr also showed up, making it known, he too was among those eager to go out to meet the enemy.
His sons tried to discourage him from going, telling him, because of his lameness, “God had excused him.” However, the old man argued, “by God, I hope to tread the heavenly garden despite my lameness.” To that the sira record relates, “the apostle said, ‘God has excused you, and Jihad is not incumbent on you;’ and to his sons he said, ‘You need not prevent him; perhaps God will favor him with martyrdom.’” (P.385.)
Such was the pressure with which the alleged “Messenger of God” was pressed with that day.
Thus, the record relates, though he said to them, “Indeed I fear defeat,” nonetheless, “When the people insisted on going out, the Messenger of God prayed the Jum’a with them and appealed to them to be diligent and to strive.” (Waqidi, 106) Gave the command to prepare to go out to meet the enemy. Dressed himself accordingly.
Thus with that thirst for martyrdom rich in many a Muslim soldier, the Muslim Army set out for the battle of Uhud.
Refraining here from relating all the details of that battle, suffice to state, when it was over, at least 70 of the Muslims had been slain. (Hamidullah, and others, P. 55.) The al-Waqidi record states, “Seventy from the Ansars were killed at Uhud. And “four of those killed were from the Quraysh [the Muhajirun], the rest were from the Ansar; that is al-Muzzani, his nephew and the two sons of al-Habit—a total of seventy-four. This is the consensus.” (P. 145.)
Some say it was 75 killed. As al-Waqidi relates, “From the Banu Hashim: Hamzah b. “Ab al-Muttalib was killed by Wahshi. This is verified and there is no dispute about it with us.” (Ibid.)
Old man, Amr b. al-Jamuh was also among the slain. Many of the slain Muslims were also viciously mutilated. Hamza, “Lion of God, lion of the Messenger,” one among both the slain and the viciously mutilated.
Tabari relates, at some point during the battle, “the enemy overwhelmed” the “Messenger of God.” Thus surrounded, he cried out to his companions, “Who will sell his life for us?” (Tabari, V.VII, P 120.)
Waqidi relates that challenge made with these words: “Is there any man who offers himself for the hereafter?” (P. 119.)
Of that challenge posed, Tabari relates, as do others, “ Ziyad b. al-Sakan rose up with five of the Ansars … and they fought to protect the Messenger of God.” Did so, as “Man after man of them was killed in front of him until only Ziyad … was left, and he fought until his wounds made him incapable of further fighting.” (Tabari, ibid, pp 120, 121, in order.)
“Abu Dujanah shielded the Messenger of God with his body, standing over him while arrows struck his back until it was full of them.” (Ibid, P. 121.) Others did much the same. “Mus ‘ab b. ‘Umayr fought in defense of the Messenger of God and bore his banner until he was killed.” (Ibid.)
What were these Muslims fighting and dying for?
As touched on earlier herein: for the selfsame cause for which the soldiers of Islamic State are fighting and dying for today: in defense of the alleged “Messenger of God,” fighting to defend him and his “religion,” fighting to aid him in advancing the authority of his din. In other words, fighting for and in the cause of “Allah.”
In other words, they were those whom Islam stamps with the honor of being those “among the believers” who possess “superior Iman.”
Thus those performing the best jihad. Thus, those, doing, with respective adjustments for the day and hour, precisely what “The Prophet” stated those with the afore-noted merits would do, as mentioned above: “strive in the Cause of Allah with your property and life until your horse is wounded and your blood is spilled.” (Tamiyyah, Kitab al-Iman [Book of Faith], Iman Publishing, P. 22.)
In other words, these were not just Muslim, but they were fully-fledged believers.
The sira record further relates concerning such, once the swords of Uhud were unsheathed and clashing, men falling, others still fighting, as the battle raged sore, Anas b. al-Nadr arrived upon a group of men from the Muhajirun and Ansar, among them, ‘Umar b. al-Khattab and Talha b. ‘Ubaydullah, and the said group sat there “dejected.”
Rumor had it, the “apostle has been killed.”
Seeing them in that state, Ishaq relates, Anas b. al-Nadr said to them, “‘What makes you sit there?” They answered, “The apostle has been killed.” Anas then told them, “Then what will you do with life henceforth? Get up and die in the way that the apostle has died.’ Then he went towards the enemy and fought until he was slain.’” (Ishaq, P. 381.)
The sira record relates concerning Anas b. al-Nadr, Ishaq related, from Humayd al-Tawil, from Anas b. Malik, who told him, “That day we found seventy cuts and stab wounds on Anas b. al-Nadr, and nobody but his sister could recognize him. She recognized him by the beauty of his fingertips.” (Tabari, V. VII, P. 122.)
Then there is the narrative also of Wahb b. Qabus al-Muzanni.
Al-Wagidi relates Wahb b. Qabus al-Muzanni and his nephew al-Harith b. ‘Uqba b. Qabus were absent from Medina on the day that the Muslims learned of the approach and near encampment of the Quraysh Army. Hence, so too, absent when the varying opinions were tabled as to the actions the Muslim should take concerning the enemy.
Thus, the records states of the two men, as they made their way home to Medina, “they approached with their cattle from Mount Muzayna.” Upon entering the city, the record states, “They found Medina empty. So they asked, ‘Where are the people?’”
And those present there answered, “‘In Uhud. The Messenger of God set out to fight the polytheists among the Quraysh.’” (Waqidi, P. 134.)
Qabus and his nephew, seemingly dissatisfied with second hand info on the actions of “the people,” stated, “We do not desire the trace instead of the source,” thus, “they set out until they found the Messenger of God and the people fighting.” (Ibid.)
Immediately, relates the narrative, the two late-arrivers joined the battle. As it raged, the battle being “severe,” coming in behind the Muslim troops, was Khalid b. al-Walid and his cavalry, Khalid, of course, at time, still one of the “polytheists among the Quraysh.”
As the battle raged on, the record relates, “The Messenger of God said, ‘Who is for this division?’”
And “Wahb b. Qabus al-Muzanni replied, ‘I, O Messenger of God.’” With that he advanced. “Aimed arrows” at the group, driving them back, and then returning himself to “The Messenger of God.”
Just as soon as he returned, yet another squadron of the enemy appeared. Once again, the record relates, “the Messenger of God” set out the challenge: “Who is for this squadron?”
Once more, Al-Muzanni shouted out, “I, O Messenger of God,” and this time, states the record, Al-Muzanni set out after the enemy, “and he chased them with the sword until they turned away and a-Muzanni returned.” (Ibid.)
Then reads the narrative, “another squadron appeared and the Prophet said, ‘Who will stand for these’” And once more, al-Muzanni, said, “I, O Messenger of God.’”
At that junction, seemingly aware, al-Muzanni’s good favor was if not altogether overspent then indeed worn-thin, the record states, “The Messenger of God” said to al-Muzanni, “Stand, and rejoice in Paradise.”
Thus, “Al-Muzanni stood up happily, saying, ‘By God, I will not be removed, nor will I be excused.” And “he began to move towards” the said squadron. The chance, one could have reasoned, of his surviving and returning from this advance alive short of miraculous intervention: zero.
Thus, he advanced “towards them striking with his sword, while the Messenger of God watched him.”
“O God, bless him!” prayed the “Prophet.” Once again, al-Muzanini returned to the Muslims alive and well. No worse for the wear.
Then once more, he made for the enemy, doing as he had done before, striking with his sword whomever he could. But this time around, the enemy forces “surrounded him, and their swords and spears contained him and killed him.” (Ibid.)
Thus, the narrative relates, “At that time, twenty spear stabs were on him and all of them were deadly.”
What’s more, once they had killed him, they enemy troops proceeded to do to and with him what the record relates was done to many of the Muslims killed that day at Uhud, they mutilated him.
And “mutilated him in the ugliest manner.”
Thus, the Waqidi-cited record states, as we will speak to more on here shortly, ‘Umar b al-Khattab, the second of course of the Four Rightly Guided Caliphs, he “used to say: Indeed I would like to die as al-Muzanni died.” (Ibid.)
Once could easily carryon here add more of the same or similar accounts of the dead among the Muslims killed at Uhud.
Because, these are the heroes in Islam that are showcased for its sons and daughters.
These are the words and deeds of the ones the apostle asserted were the best of the ummah, thus the ones that believers ought to emulate. For such reasons, following these provided examples, doing what these did, living as they lived, and dying as these died, is simple bedrock doctrine of Islam.
And these, according to the Islamic record, lived thirsting for martyrdom; died embraced by it.
Only prevaricators, fools, or those unread on Islamic history state otherwise. Because anyone who studies Islam knows that since the time records have been recorded on Islam, this is the Islam on the chronicled record.
If you want an Islam void of “the Prophet” and his words and deeds, an Islam other than that brought, preached, and practiced, thus, borne out on the pages of the authoritative works of Islam, as the Islam lived by “Allah’s Messenger” and his “Noble Companions,” then create one. Write it up. Create a new “Messenger of Allah.” Do likewise with the lot of those known and detailed in the band of the “Noble Companions.” However, until those new characters are fabricated and formed, their new biographies’ relayed; for the “men” and lives that now fill the pages of Islamic history, these are they.
Hence, the maghazi and other records continue, regarding the battle of Uhud, “When the polytheists turned away from Uhud, the Muslims approached their dead.” (Waqidi, P. 150.)
And, “Hamza b. ‘Abd al-Muttalib,” provides Waqidi, “was among those who were brought to the Prophet first. The Messenger of God prayed over him.” And he said, “I saw the angels wash him, for Hamza was in a state of impurity that day. The Messenger of God did not wash the martyrs.” (Ibid.)
Then he gave the order, “Wrap them in their blood and their wounds. Indeed, one who is wounded in the service of God does not appear on the day of judgement except with his wounds. He is marked by the color of blood, and exudes the perfume of musk.” (Ibid.)
Said another way, no need to wash these from any impurities, because, in the words and alluding of “the prophet,” these were among those who were among those “bathed in blood for Allah’s Cause.” (al-Bukhari, Darussalam, 1997, Vol. 8, The Book of Al-dab [Good Manners], #6146.)
Therein spotlighted, one of the massive differences between the Islamic message of salvation and that of the Christian faith: the former, declaring the shed blood of the believer earns him forgiveness of sins; the latter, faith placed in the shed blood “Of the Lamb” “make us clean.” (Hebrews 10: 22, LBP.)
The former, in the words of Ibnul-Qayyim, as cited in Rumiyah Issue 9, “The shudaha (martyrs)…His special people, those brought close from amongst his slaves ….and He loves to take his slaves as shuhada, having their blood shed for His love and contentment.” (P. 15.)
The latter, from the New Testament Book of Hebrews:
For it is not possible for the blood of bulls and goats really to take away sins.
That is why Christ said, as he came into the world, “O God, the blood of bulls and goats cannot satisfy you, so you have made ready this body of mine for me to lay as a sacrifice upon your alter. You were not satisfied with the animal sacrifices, slain and burnt before you as offerings for sin. Then I said, ‘See, I have come to do your will, to lay down my life, just as the Scripture said that I would.’” (Chapter 10: 4 – 7.)
The former, be that shed blood his own or blood-letting of an “infidel” at his hand, or a hand he supported, in Islam, that shed blood is one means of gaining one’s forgiveness of sins, as shown above.
As noted earlier, in the words attributed to the “Messenger of Allah,” “He has said: (nothing is dearer to Allah than tears which are shed out of fear of him and blood which is shed for his sake).”
(Rendition of hadith cited by Ibn al-Qayyim, in, Zad Al-Ma’ad, Provisions for The Afterlife Which Lie Within Prophetic Guidance, P. 289.)
Thus, the Waqidi record further relates, of the dead on the day of Uhud, “Then the Messenger of God said, ‘Place them in their graves, and I will be witness over those on the day of judgement.” And “Hamza was the first over whom he proclaimed takbir four times.”
Concerning “Takbir (Allah Akbar),” ahadith tell us, “‘When the Messenger of God said the Takbir (Allah Akbar)….He said,’” as follows:
‘Allahumma ba’id baini wa baina khatayaya kama ba’adta bainal-mashriqi wal-maghrib; Allahumma naqqini min khatayaya kath-thawbil abyad minad-danas; Allahummagh-silni min khatayaya bil-ma’i wath-thalji wal-barad (O Allah, distance me from my sins as You have distanced the east from the west; O Allah purify me of my sins as a white garment is purified of dirt with water and snow and hail).’ (Sahih)
(Ibn Majah, Vol. 2, The Chapters of Establishing the Prayer And the Sunnah Regarding Them, #805.)
Footnotes thereat provided by the learned in Islam, state, “Sins are likened to filth and dirt. That is why extreme purity has been likened to white garments.” (Ibid, P. 19.)
Hence, “It was narrated that Abu Hurairah said: ‘the Messenger of Allah ….said … “O Allah, cleanse me of sin as a white garment is cleansed from filth; Wash away my sins with snow, water, and hail.”’(Sahih)” (An Nasa’i, Sunan, Darussalam, Vol. 1, The Book of Purification, #60.)
So too, as narrated by ‘Aishah, who reportedly said, “‘The Prophet,’” who is said to have claimed to have shepherded at Al-Qararit, the sheep of the Meccans, he used to say: “‘“…. (O Allah, wash away my sins with water of snow and hail, and cleanse my heart of sin as a white garment is cleansed of filth.”’ (Sahih).”
(Ibn Kathir, The Life of the Prophet Muhammad, Al-Sira al-Nabawiyya, Vol, 1 Reviewed by Dr. Ahmad Fareed, First Paperback Edition 2000,P.191; an Nasa’i, Ibid, [Sunan, Vol. 1], The Book of Water, #334, in that order.)
And I am reminded of a similar prayer prayed by yet another Mideastern shepherd.
This prayer, a Psalm of the Psalmist, David: “Have mercy upon me, O God, according to thy lovingkindness: according to the multitude of they tender mercies blot out my transgressions.
“Wash me thoroughly from mine iniquity, and cleanse me from my sin.
“”Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (The Book of Psalms, 51:1,2,7, respectively, KJV.)
I am likewise reminded of the foretelling of the provisions for that washing, as spoken through the prophet Isaiah, “ The Lord JE-HO-‘VAH is my strength …: he also is become my salvation.” (Book of Isaiah 12:2.)
But that message in Islam is anathema.
Therefore, in Islam, the traditions of the alleged “prophet” rule.
For such reasons, given, “the real purpose of the funeral prayer is to seek forgiveness for the deceased, it was narrated by Ibn ‘Abbas, “that the Messenger of Allah said: ‘The best of your garments are those which are white, so shroud your dead in them, and wear them.’” (Ibn Majah, Ibid, [Vol. 2], The Chapters Regarding Funerals, F.N., P. 393; Ibid, # 1472.)
So too, as that narrated “from Abu Qatadah,” who said, “the Messenger of Allah said: ‘If anyone of you is charged with taking care of his brother (after death), let him shroud him well.’” (Sahih)’ (Ibid, # 1474.)
Comments following thereat read, “It is best to use a white shroud.” (Ibid, P. 381.)
Is so for obvious reasons: one is on their way to meet their Maker.
Thus, one is advised to go to that appointed meeting clothed in the best garment available. In the best condition. Washed clean from all sin and filth. Go there, in the condition expressed in the Takbir as well as in the Psalm cited above: purified from sins “as a white garment is purified of dirt,” washed free from such, “whiter than snow.”
Go there, as spoken to in the words of the song cited at the opening of this post, with “your garments spotless” washed “white as snow.” As beckoned to do in the same, with “garments that are stained with sin,” lain aside.
One’s meeting with one’s Creator, no trivial appointment, to say the least.
Hence, the following:
It was narrated that ‘Awf bin Malik said: “I heard the Messenger of Allah offer the funeral prayer and say: Allahumma ighfir lahu warhumhu wa a ‘fu ‘anhu wa ‘afihi, wa akrim nuzalahu wa wassi’ mudkhalahu waghsilhu bi-ma’ wath-‘thalin wa-barad, wa naqqihi min al-khataya kama yunaqqa ath-thawb al-albyad min ad-danas. Wa abdilhu daran khairan min darihi wa ahlan khayran min zawjihi. Wa qihi ‘adhab al-qabri wa ‘adhab an-nar (O Allah, forgive him and keep him safe and sound, honor the place where he settles and make his entrance wide; wash him with water and snow and hail, and cleanse him of his sin as a white garment is cleansed of dirt. Give him a house better than his house and a family better than his family and a wife better than his wife. Protect him from the torment of the grave and the torment of Hell-fire.)” ‘Awf said: “I wished that I was that deceased person because of the supplication that the Messenger of Allah said for that deceased person” (Sahih)’(An-Nasa ‘I, Vol. 3, The Book of Funerals, #1985.)
Yet, concerning the martyr, as touched on above, as we will read more on here shortly, the record on the record of the above Takbir at Uhud notwithstanding, ahadith, in books of sunan as well as in the maghazi, they likewise relate otherwise.
As in they also relate, “that the Messenger of Allah,” concerning “those who had been slain in Uhud …. he ordered that they be buried with their blood, and that the funeral prayer should not be offered, and that they should not be washed.” (Ibid, #1957.)
Because, “Burying the martyr, without ritually washing his body or without performing a funeral prayer over him, is his distinctive grand rank.” (Ibid, F.N. P. 86.)
Because, as cited earlier, the martyrs in Allah’s cause, are those who are among those “bathed in blood for Allah’s cause.”
Therefore, “a martyr who is killed in the battlefield fighting against the disbelievers will not be washed, even though washing of sexual impurity was compulsory upon him; rather he will be buried with his fighting clothes.” (Ibn Majah, Ibid, [Vol. 2, The Chapters Regarding Funerals], F.N. P. 402.)
Buried in his bloodstained “fighting clothes,” because, as noted above, this meeting with his Maker, this appointment calls for the cleanest and the best of clothing.
For such reasons, “‘The Messenger of Allah commanded that … the slain of Uhud … should be buried in their clothes stained with blood.’ (Da’if)’” (Ibid, #1515.)
Also provided thereat by Imam Ibn Majah, clarification on, reconciling, the differing accounts of some narratives relating martyrs were given the funeral prayer, and others clearly stating the said prayer was forbidden, the following from Imam Ibn Qayyim. Who said, “The correct opinion about performing the funeral prayer for the martyr on the battlefield is that both the views of performing a funeral prayer and not performing are authentic. Both views have valid proof.” (Ibid.)
Therefore, Imam ibn Qayyim also provides, according to Islamic doctrine, for all the cleansing from sin the soul of man needs, for all the preparation it needs to be found “spotless” before one’s Maker, there is neither need for washing nor for a clean white shroud, and the “Prayer is not performed for a martyr, because his martyrdom is adequate”. (Qayyim, Ibid [Zad Al-Ma’ad, Translation: Ismail Abdus Salaam, Provisions of the Afterlife], P. 111.)
As ibn Qayyim provides, “A believer wages jihaad fighting and spending for the sake of Allaah until he is slain and forgiven, and the sword eliminates sin and allows one to enter paradise from any gate he pleases.” (Ibid, P. 290.)
Thus, ibn Maja also provides, with narrative provided by Ibn Abbas. He reportedly said, “‘They (the martyrs) were brought to the Messenger of God on the Day of Uhud, and he started to offer the funeral prayer for them, ten by ten. Hamzah lay where he lay, and they were taken away but he was left where he was.’ (Hasan)” (Ibn Majah, Ibid [Vol. 2, The Chapters Regarding Funerals], # 1513.)
The Footnote following there reads, “Each time the Prophet offered the funeral prayer for a group of martyrs, Hamzah was among them, so he offered the prayer for him repeatedly.” (Ibid, P. 402.)
Yet, the hadith immediately following the last-cited hadith, on that same page in fact of the said Sunan, it provides, “The Messenger of Allah …. Of the slain of Uhud …. He commanded that they should be buried with their blood, and that the funeral prayer should not be offered for them and they should not be washed.’ (Sahih)” (bid, #1514.)
The latter hadith there, similar to what Sahih al-Bukhari relates concerning the martyrs killed at Uhud: “He [The ‘Prophet’] ordered them to be buried with their blood on their bodies and they were neither washed nor was the funeral prayer offered for them.” (Al-Bukhari, Darussalam, Riyhad, 1997, Vol. 2 The Book of Funeral [Al-Jana ‘iz], # 1343.)
Concerning that hadith, Ibn Kathir, in his al-Sira al-Nabawiyya , he states, “Al-Bukhari alone gave this; Muslim did not. Other scholars relate it from a hadith of al-Layth b. Sa ‘d.” ( Kathir, Ibid [al-Sira al-Nabawiyya], Vol. III, P. 57.)
Thus the noted above reconciliation provided by Ibn Qayyim, “Both views have valid proof.”
As touched on above, the al-Waqidi record reads, “Then the Prophet gathered the martyrs to him; whenever a martyr was brought he was placed at the side of Hamza and the Prophet prayed over him and the martyrs….” (Al-Waqidi, P.150.)
Ibn Sa’d relates the same. (P. 51. Vol. II.) As did ibn Majah, as cited above. As does Ishaq, as we read in the following:
One whom I do not suspect from Miqsam, a client of ‘Abdulalh b. al-Harith from Ibn ‘Abbas, told me that the apostle ordered that Hamza should be wrapped in a mantle; then he prayed over him and said ‘Allah Akbar’ seven times. Then the dead were brought and placed beside Hamza and he prayed over them all until he had prayed seventy-two prayers.
(Ibn Sa’d, Abu ‘Abdulla Muhammad, Kitab Al-Tabaqat Al-Kabir, English Translation by, S. Moinul Haq, M.A, PH.D assisted by H.K. Ghazanfar, M.A., Kitab Bhavan, New Delhi, 1972, Vol. II, P. 51; Ishaq, P. 388, in that order.)
Ibn Kathir also provides, Imam Ahmad relays much the same account: “’The Messenger of God (SAAS) positioned Hamza and one of the ansar was brought and placed beside him.” Then, “he prayed over them both, Hamza was left there, that ansari was lifted away and another was brought in his place. This was repeated so that he ultimately said 70 prayers over Hamza.’” (Kathir, Ibid [Sira], Vol. III, P. 56.)
The above report seemingly in line with what Iman An-Nasa’i, in his Sunan, provides, “That Imran bin Husain said: ‘The Messenger of Allah said: “Your brother has died, so get up and pray for him.’”” (Sahih) (The Book of Funerals, Chapter: The Command to Pray for the Deceased.)
And this from Abu Hurairah, as provided in the Sunan of Abu Dawud: “The Messenger of Allah said: Jihad is obligatory on you ….And (funeral) prayer is obligatory for every Muslim, whether, righteous or wicked even if he commits major sins.” ( Dawud, Ibid [ Vol. 3, Book of Jihad] #2533.)
That sounds like it covers the long and short on the subject, does it not?
Especially so, when one notes, footnotes thereat from the people of knowledge, read, “…to offer the funeral prayer is a communally obligatory (Fard Kifayah), which means, it is necessary to perform the funeral prayer over every deceased Muslim, whether some people perform it or a large number of people.”
As spoken to earlier, that prayer in Islam is paramount, because it includes in it prayer for the forgiveness of the sins of the dead.
Thus, the footnote comments last-referred to above, continues, stating, if that obligatory prayer is not prayed by someone, then, “all will be guilty of a serious sin for neglecting the obligation.” The comment goes to stress the fact, when the above stated, “perform the funeral prayer over every deceased Muslim” that is precisely what it meant.
Even to include those “whose deceased body is absent, as a natural corollary.”
Thus we arrive on the namesake of this post.
Perhaps, it was that hadith and others supporting it, that, as Robert Spencer speaks to here in his article, “There’s a Huge Catch in the ‘Imams Refuse Funeral Prayers for London Jihadis’ Story,” Secretary of State, Rex Tillerson had in mind, when he stated, he was encouraged, as Imams withheld funeral prayers from the said jihadis, thus, “condemning their souls.”
As touched on there, Tillerson stated, in the above action taken by the Imams of the din, that action “means they’re condemning their souls.”
As the last-cited above narratives seem to allude to, one might easily believe Tillerson’s assertion there.
Nonetheless, as Spencer provided in his above-mentioned article, as we have read above, in Islam there are oftentimes exceptions to a seeming rule. At times there are also opposing narratives on precisely what happened.
As in the above Waqidi account of the dead prayed over on the day of Uhud. Following that earlier-cited Waqidi account is the report that Waqidi learned from Usama b. Zayd who stated he learned from al-Zahri who said he heard Anas b. Malik, say, concerning the dead of Uhud, that “The Messenger of God did not pray over the them.” (P. 150.) Waqidi provides, “ Umar b. al-Uthman related to me from ‘Abd al-Malik b. ‘Uayd from Sa’id b. al-Musayyib from the Prophet, similar to it.” (Ibid.)
And with respect to the above-cited Ishaq narrative of the funeral prayer prayed over Hamza 70 times and over all the dead of Uhud, Ibn Kathir, in his al-Sira al-Nabawiyya, he follows that entry stating of the hadith, “This hadith is gharib,’unilateral,’ and its line of transmission is weak.”
He follows that stating, “Al-Suhayli stated, ‘None of the scholars at the major centres [sic] of learning support this tradition”—that of, the funeral prayer having been prayed over the dead of Uhud. (Kathir, al-Sira al-Nabawiyya , Vol. VIII, P. 56.)
Of the Ibn Kathir hadith from Imam Ahmad, cited above, with Imam Ahmad stating much the same as the Ishaq report cited above, the dead being placed by the side of Hamza [etc],Hamza ultimately prayed over 70 times, Ibn Kathir states, “Ahmad is alone in giving this hadith.” He states, “ And there is some weakness in it chain of authorities.” All the same, he did relate it, as did both, as cited above, Waqidi as well as Ibn Ishaq.
Ibn Kathir also therein provides, as follows:
Ahmad stated, ‘Muhammad –meaning Ibn Ja ‘far—related to us, quoting Ibn Ja ‘far, quoting Shu ‘ba, having heard ‘Abd Rabbihi relate from al-Zurhi, from Ibn Jabir, from Jabir b. ‘Abd Allah, that the Prophet (SAAS) said about those killed at Uhud, ‘Each wound, each drop of blood will exude musk at Judgement Day.’ And that he did not pray over them. (Ibid.)
Hence, as Robert Spencer states and cites in his above-mentioned piece, “Based on the hadith in which Muhammad orders the bodies of the martyrs not to be washed and funeral prayers not to be said over them, as well as others like it, Islamic law states:
[It is] unlawful to wash the body of a martyr … or perform the funeral prayer over him.
[A] martyr (shahid) means someone who died in battle with non-Muslims” (Reliance of the Traveller, g4.20).”
Ibn Kathir then follows his above citations noting, as we will read here shortly, “It is well established the he did pray for them some years thereafter, shortly before his death.” Bukhari relating the narrative of such, as does Muslim, Abu Dawud, and al-Nasa’i.
Focusing on Sahih ahadith, though some indeed provide the prohibition to pray over those killed in the way of Allah, as Spencer speaks to in the above-noted piece, and as do ahadith cited above, the same provide narratives of “The Prophet” doing otherwise.
As we see in the narrative of “a man from among the Bedouins,” narrated by Shaddad bin Al-Had.
The narrative relates, the said Bedouin came to “the Prophet,” told him, “I will emigrate with you.” As such, the man forthrightly did just that. The Hadith provides that “The Prophet told one of his Companions to look after” the said Bedouin. Which the Companion did.
Then one day during one of the battles, in collecting and distributing the booty, “The Prophet” sent a share of that booty to this Bedouin. At seeing his share, he asked the Companions who had brought the allocation to him, “What is this?”
They answered, ““A share that the Prophet has allocated to you.””
The hadith relates, the Bedouin then got up and took that allocation of booty directly to the “Prophet,” and asked him directly, “What is this?” To which the “Prophet” answered, “I allocated it to you.”
The Bedouin then said, “It is not for this that I followed you. Rather I followed you so that I might be shot here—and he pointed to his throat—with an arrow and die and enter Paradise.””
The hadith relates, at hearing that, “The Prophet” said, “If you are sincere toward Allah, Allah will fulfill your wish.” And “Shortly after that they got up to fight the enemy.”
And sure enough, just as this man had allegedly wished for, he was struck in battle, by an arrow that plunged directly into “the place he had pointed to.”
He was thus, according to hadith, brought before the “Prophet.” And the “Prophet” asked his Companions, “ ‘Is it him?’ They said: ‘Yes.’”
And the hadith relates, the “Prophet” then said of this Bedouin, “He was sincere toward Allah and Allah fulfilled his wish.” And “then the Prophet shrouded him in his cloak and put him in front of him and offered the funeral prayer for him.”
Stating in that prayer: “‘O Allah, this is Your slave who went out as a emigrant (Muhajir) for Your sake and was killed as a martyr; I am a witness to that.’ (Sahih)” (An-Nasa’i, Vol. 3, The Book of Funerals, Chapter: Offering The Funeral Prayer For Martyrs, #1955.)
Thus, therein we see an example of the “Prophet” offering the funeral prayer over one “killed as a martyr.”
There are more examples of such one could cite.
Notwithstanding that fact, on the page following the above just-cited hadith, is the following sahih hadith, cited earlier concerning “those who had been slain in Uhud.” Hadith in which, “the Messenger of Allah …. Said: ‘I am a witness over these.’ And he ordered that they be buried with their blood, and that the funeral prayer should not be offered, and they should not be washed.’ (Sahih)” (An-Nasa’i, Ibid, #1957.)
Footnotes following the above hadith, as cited earlier herein, provide, “Burying the martyr, with or without ritually washing his body or without performing a funeral prayer over him, is his distinctive grand rank.”
The seeming discrepancy in the above-cited ahadith is reconciled in footnotes that follow the above hadith, with “some people with knowledge”, providing, “we may state in accord with Imam Ahmad that a funeral prayer may be conducted over a martyr. But it is not essential.” (Ibid, [Vol. 3, Book of Funerals], P.84.)
Jami at-Tirmidi provides much the same, first, narrated by Anas bin Malik, in the chapter on “What Has Been Related About Those Killed At Uhud, and Mention of Hamzah,” that “the Messenger of Allah buried them and he did not perform (funeral prayers) for them.’ (Da ‘if)” (Vol. 2, P. 399, The Chapters On Janaiz.)
Footnotes provided thereat, read, in part, “ This narration is a proof the Prophet did not perform the funeral prayer of the martyrs of Uhud.”
A few pages after that, the next on the topic: “Abdur-Rahman bin Ka ‘b bin Malik narrated that Jabir bin Abdulalh informed him that the Prophet ….” [concerning] “ those who were killed at (the battle of) Uhud, …. He ordered that they be buried in their blood, and that they not be prayed over, nor washed. ‘ (Sahih)” (Ibid, P. 415.)
Footnotes following there provide the following:
“The people of knowledge differed over Salat for the martyr. Some of them said the martyr is not prayed over, and this is the saying of the people of Al-Medinah, and it is also the saying of Ash-Shafi and Ahmad.
Some of them said the the martyr is prayed over, and for proof, they use the Hadith of the Prophet that he prayed over Hamzah. This is the view of Ath-Thawri and the people of Al-Kufah, and it is the view of Ishaq. (Ibid, Tirmidhi.)
As mentioned, even Sahih of Bukhari relates that spoken to by Ibn Kathir in his Al-Sira al-Nabawiyya, in which he states, although the above hadith states, that day the “Prophet” withheld the funeral prayers over the martyrs of Uhud, years later, he gave it.
Sunan of Abu Dawud speaks of that prayer, stating, in a narration “ ‘from Yazid bin Abi Habib, from Abu Al-Khair, from Uqbah bin Amir that the Messenger of Allah went out one day and offered the funeral prayer for the dead people of Uhud. Then he left.” (Sahih)” (Vol.3, The Book of Funerals, # 3223)
Through another chain of transmitters, this one coming directly from Yazid bin Abi Habib. It states, “ ‘The Prophet offered the funeral prayer for the slain of Uhud eight years later, as if bidding farewell to the living and the dead.’ (Sahih)” (Ibid, #3224.)
An-Nasa’i relates the event in the hadith immediately following the an-Nasa’s hadith cited above. Does so stating, Uqbah narrated, “that the Messenger of Allah went out and offered the funeral prayer for the people of Uhud, then he went to the Minbar and said: ‘I am your predecessor and I am a witness over you.’” (An-Nasa’I, Ibid [Vol. 3, The Book of Funerals], #1956 .)
Al-Sira al-Nabawiyya, provides on that, “It is well established the he [‘The Messenger of God’] did pray for them some years thereafter, shortly before his death. As al-Bukhari stated.”
The Al-Bukhari hadith we will read shortly here.
Ibn Kathir’s rendition of what Bukhari stated reads as follows:
“Muhammad b. ‘Abd al-Rahim related to us, quoting Zakariyya’ b ‘Adi, and Ibn al-Mubarak recounted to us, from Haywa, from Yazid b. Abyu Habib, from Abu al-Khayr, from ‘Uqba b. ‘Amir, who said, ‘The Messenger of God (SAAS) delivered a prayer for those killed at Uhud eight years thereafter, just as though he were saying farwell to the living or the dead.” (Vol.III, P. 57)
Ibn Kathir states on the above “eight-years-thereafter” funeral prayer rendered, “”Al-Bukhari also related this elsewhere, as did Muslim, Abu Da’wud and Al-Nasa’i, from a hadith of Yazid b. Abu Habib in similar words.” (Ibid.)
Ibn Ishaq also provides, of full-sister of Hamza, Safiya d. ‘Abdu’l Muttalib, upon hearing of her brother’s death at Uhud, so too of his subsequent mutilation thereat, she went to the Mount, searching for her slain and mutilated brother.
When the “apostle” learned she was so doing, he ordered, “her son, Al-Zubayr b. al-‘Awwan, ‘ Go to meet her and take her back so that she does not see what has happened to her brother.’” (Ishaq, P. 388.)
Thus, upon meeting his mother, al-Zubary told her, “ Mother, the apostle orders you to go back.”
To which she responded, “Why? I have heard that my brother has been mutilated and that for God’s sake [T. is a small thing].”
Ishaq relates, “ When Zubray returned to the prophet and reported this to him he told him to leave her alone.” Thus, Ishaq further relates, “so she came and looked at Hamza and prayed over him and said, ‘We belong to God and to God do we return.’” (Ibid.)
As mentioned earlier, of the al-Bukhari related “eight-years-thereafter” related hadith, narrated by ‘Uqba bin ‘Amir, it reads as follows:
“One day the Prophet went out and offered the funeral prayers for the martyrs of Uhud, he then went up to the pulpit and said, ‘I will pave the way for you as your predecessor and be a witness over you. By Allah! I am looking at my Haud (Tank Al-Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). (Bukhari, Ibid [Vol. 2, Book of Funerals (Al-Jana ‘iz)], # 1344 .)
In the above we see, in the case of the mentioned Bedouin, the alleged “apostle” gave the funeral prayer over that martyr; in the case of the full-sister of Hamza, he allowed Safiya to pray over her slain brother. We see in the above just-cited hadith, he himself, even Bukhari relating it, eight-years after the fact, the “prophet” himself prayed for the martyrs of Uhud.
Yet in Shari’ah, as Spencer cited, is the prohibition of performing the funeral prayer for the martyr, so too, as we read, also recorded in sahih hadith. Moreover, as we read above, there are clearly instances in the established record of the deeds of sunnah, instances in which “The Prophet” forwent and forbid the funeral prayer for the martyr as well as times he performed it.
As in the account of Shammas b Uthman b. al-Maljzumi. The record concerning him states, he was one severely wounded at Uhud, and as the people, before the “Messenger of God” was able to get his order to them to bury the dead where they laid, they gathered up their dead and wounded, took them back to Medinah.
The record states, Shammas b Uthman b. al-Maljzum, all but dead, “barely alive,” was taken to the house of Aishah in Medinah. Upon hearing that her cousin was on the brink of death, and yet, in the house of Aishah, Umm Salama, also a wife of “the Prophet,” she complained bitterly to him, “My cousin is taken to other than me!”
And the record relates, “the Messenger of God said, ‘Carry him to Umm Salama.” Thus “he was taken to her and he died with her.” And the record further relates, “The Messenger of God commanded us to return him to Uhud. He was buried there, just as he was, in the garment in which he had died.”
Then the record states of him, “The Messenger of God did not pray over him or wash him.” (Waqidi, P. 151.)
Thus, we see what is made clear in the above cited-text is, as reconciled by the Imams of knowledge in Islam, the funeral prayer, for the reasons given above, may be given for the martyr, and they may be withheld. But as has been cited herein, it is not essential for that prayer to be given, because, for those who die fighting in “Allah’s cause,” their martyrdom on its own clears all obstructions to paradise. There shed blood, according to Islamic doctrine, provides all the washing and cleansing one needs.
So much for any truth in Tillerson’s claim of the souls of the London Bridge jihadis being condemned to hell by the Imam’s withholding from the said jihadis the funeral Salat.
Just when Tillerson was about to lock-arms and break into one more heart-felt sword-dance with the Imams of the din, the lot of them then surrendering themselves into a sure-to-be mirthful celebration, here comes “preacher-of-hate,” merriment-spoiler, Robert Spencer, taking-up the reigns, if you will, on the would-be celebratory party.
“Just a minute, boys,” in essence, states Spencer.
“’Moderate Muslims stood up at last,’ you state?”
“Yes! Yes,” I’m certain, Tillerson and his Imami friends would have argued. All the while, smiling, high-fiving, while cursing and damning-to-hell the “Allah and His Messenger” believing and obedient Muslim jihadis. Doing the same, mind you, to their beloved disdained “Holy Prophet”– cursing the man he was, the doctrine he brought, the practices he held to, the examples to be emulated that he provided, approved of, incited to and praised. Given, it was, after all, his sunnah the jihadis followed, lived and died by.
It all—for the unread on Islam–seemed so wonderful.
But then, as Spencer is quick to point outs: Gentlemen, there is a problem.
Problem indeed, as in, fact that Tillerson’s claim– when these Imams withheld the funeral prayer from those killed fighting in the way of “Allah,” that withholding of prayer, “means they’re condemning their souls”—is falsehood. Void of truth.
Tillerson wants to pass on as truth the above falsehood, and ask we accept his falsehood as truth, and that we do so disregarding established and spelled precepts in “Allah’s Book.” Precepts such as those above, precepts such as the following:
(He it is Who hath sent His Messenger) Muhammad (pbuh) (with the guidance) with the meaning of Allah’s divine Oneness; and it is also said this means: with the Qur’an (and the religion of truth) the testification that there is no deity except Allah, (that He may make it conqueror of all religion) such that the Hour will not come except that people are either among the Muslims or among those who pay the capitation tax to the Muslim (however much idolaters may be averse) even though the Jews, Christians and Pagan Arabs dislike its happening. (61:9)
(Ibn Abbas, Tanwir al-Migbas min Tafsir, Great Commentaries on the Holy Qur’an, Translated by Mokrane Guezou, Royal Aal-Bayt Institution for Islamic Thought, Amman, Jordan, 2008.)
Those, as are all the Islamic precepts cited herein, are basic established unnegotiable precepts of Islam, Secretary Tillerson. Thus for those who believe, that is what they believe. The guidance there is the only guidance they believe they are to live by.
Thus, when they read, “(So obey not the disbelievers) Abu Jahl and his host regarding hat [sic] which they ask of you, (but strive against them herewith) by means of the Qur’an (with a great endeavor) by the sword,” (Ibid, Surah 25:52), they understand that to mean, use the precepts of Qur’an as your guide in fighting non-believers. Use the unsheathed sword to fight them, killing or subjugating them wherever you find them.
Moreover, in speaking directly to the condemning or the saving of the soul, unlike in Christianity, wherein, salvation comes through faith in Jesus Christ, in Islam, Secretary Tillerson, as shown numerous times throughout this essay, it is faith in Muhammad and in his message brought that saves one’s soul; disbelief in that message is what condemns one’s soul.
As evidenced by the Qur’an, “O ye who believe,” tafsir providing the clarification of that, in, “(O ye who believe) in Muhammad (pbuh) and the Qur’an!” (Tafsir ibn Abbas, 61: 2.)
Thus, if one is one of “those who believe” in Muhammad and in the message he brought, then you believe, “Allah loveth those who battle for His cause in ranks, as if they were a solid structure.” (Ibid, vs. 4)
Hence, as the verse states, “They fight in the Way of Allah and they kill [(read as yaqtuluna wa yuqtaluna or as yuqtaluna wa yaqtuluna “are killed and kill”]) and are killed.”
Thus, instructs “Allah,” “Rejoice then [–changing to the second person from the third–] in the bargain you have made. That [transaction] is the great victory [which obtains the Goal]. (Tafsir Al-Jalalayn; 9:111)
Justification, forgiveness of sin, via fighting in “Allah’s Cause,” fighting to make “Allah’s” word supreme, and the religion for him alone, is, as spoken to and shown above, a fundamental doctrine in Islam, Secretary Tillerson. Because, as noted above, as we will read below, “al-Jihad … is given the upmost importance in Islam…[it] is one of its pillars,” because, “By Jihad Islam is established, Allah’s Word is made superior.”
As we read in footnotes following the above-cited verses at the intro to Sahih al-Bukhari’s Book of Jihad:
Al-Jihad (Holy fighting) in Allah’s Cause (with full force and numbers and weaponry), is given the upmost importance in Islam, and is one of its pillars (on which it stands). By Jihad Islam is established, Allah’s Word is made superior. [His Word being (La ilaha Illahah which means none has the right to be worshipped but Allah)], and His religion (Islam) is propagated. By abandoning Jihad, (may Allah protect us from that). [sic] Islam and the Muslims fall into an inferior position, their honor is lost, their land is stolen, their rule and authority vanish. Jihad is an obligation duty in Islam, on every Muslim, and he who tries to escape from this duty or does not in his innermost heart wish to fulfill this duty, dies with one of the qualities of a hypocrite. (Bukhari, Darussalam, Riyadh, 1997, Vol. 4, FN, P. 44.)
Hence the following hadith, wherein, Rashid bin Sa ‘d narrated, “that a man among the Companions of the Prophet said: ‘O Messenger of Allah, why will the believers be tested in their graves except the martyr?’ He said: ‘The flashing of the swords above his head is trial enough.’ (Sahih)” (al-Nasa’I, Vol. 3, Book of Funerals, #2055.)
Footnote clarifying and underscoring the meaning in the those words of the “Messenger of Allah,” provide, “So to say, the recompense of fighting in the way of Allah and martyrdom is so immense that all sins are forgiven.” (Ibid, P. 136.)
Therefore, Secretary Tillerson, in your claim of the Imams having condemned the souls of the said jihadis by withholding from the jihadis the funeral prayer, we clearly see, expressed here in words attributed to Noble Companion in-the-making, Sallam b. Mishkam, “ By God,” Sir, “ your soul has deceived you.” So have your new-found apparent soul-mates. (Waqidi, P. 180.)
Why, Secretary Tillerson, did you make such an assertion? Who told you such was so? Surely you did not simply, on your own, dream that claim up, did you?
One reasons, the most probable reason you made such a claim, Sir, is that that claim is what the Imams either told you or led you to believe was truth.
Therefore, I ask, how Sir, how does it not trouble you to know, whoever it was that told you such a claim was factual, they lied to you. They fed you untruths. They did so knowing, you would pass on as truth, to the American people and to the world, falsehood.
Falsehood fed to you as “truth.”
How does that not disturb you, if not anger you, to know, You Sir, have been played for a fool?
President Trump, how can you stand by silently and allow your Secretary of State to, concerning the doctrines of Islam, pass on as truth to the American people such falsehood?
Once more, Sir, your Secretary of State asserted, when the group of Imams withheld the funeral prayer from the jihadis that executed the 3 June 2017 London Bridge and Borough Market jihad expedition assault, withholding that prayer from the said jihadist, Tillerson stated, “means they’re [The Imams of the din are] condemning their souls.”
As shown above, that claim is garbage. Falsehood. Deception meant to fool the gullible amongst us.
Because, as that cited above, “Burying the martyr, with or without ritually washing his body or without performing a funeral prayer over him, is his distinctive grand rank.” He has neither need for the funeral prayer nor for washing nor for fresh white shrouding, as the “Messenger of Allah” declared, for one martyred in “Allah’s Cause,” “ ‘The flashing of the swords above his head is … enough.”
As Imam Ibn Qayyim stated, “Prayer is not performed for a martyr, because his martyrdom is adequate”. (Qayyim, Ibid [Zad Al-Ma’ad, Translation: Ismail Abdus Salaam, Provisions of the Afterlife], P. 111.)
As ibn Qayyim also provides, as provided above, “A believer wages jihaad fighting and spending for the sake of Allaah until he is slain and forgiven, and the sword eliminates sin and allows one to enter paradise from any gate he pleases.” (Ibid, P. 290.)
The funeral prayer withheld that Tillerson spoke of as mentioned above means nothing near what Secretary Tillerson asserted it meant.
It is past high-time we regard, Jihadis do what they do, they kill as they kill, and die as they die because of what is written in the authoritative works of the “religion” they adhere to.
The Muslim does what he or she does, lives as he or she lives, dies as they die because they have the orders and examples of their alleged “Holy Prophet.”
As in when they prayer, they do so attending to Sunnah. Thus, among other details and disciplines therein, “Pointing with the finger in Tashah-hud” because doing so “is part of Sunnah.” (ibn Majah, Ibid, Vol, 2, Footnotes in The Chapters of Establishing The Prayer and The Sunnah Regarding Them, P. 74.)
Such is Sunnah because, in hadith, Wa’il bin Hujr, and others, narrated, he “ ‘saw the Prophet making a circle with his thumb and middle finger, and raising the one next to it (the index finger), supplicating with it during the Tashah-hud.’” (Ibid, #912.)
Thus, when the Muslim thirst for death, and to be killed in the most horrific way, seeks it before life, kills and is killed fighting in the way of Allah, he/she does so because such is basic Sunnah.
The do all they do, if indeed the are believers, because that is the way “Allah’s Messenger” did it. Or it is actions he approved of and praised.
Thus when the Muslim, usurping, if you will, the spirit—the ethos–of the foremost among them, thus usurp the spirit of the first generation of the young-bloods of Medina, thus seek and attain “martyrdom,” they do so following Sunnah.
Sunnah that the alleged “Prophet of Islam” commanded them to cling to. As we read in, “Whoever among you lives after I am gone … you must adhere to my Sunnah and the way of the Rightly Guided Khulafa. Hold on to it and cling fast to it.’ (Sahih)” (Dawud, Ibid, Vol. 5, The Book of The Sunnah, #4607.)
As stated, the Muslims do what they do because they have Allah’s command to obey. Concurrent with that, they have the command to obey “Allah’s Messenger.” They have the command of that messenger to follow his sunnah and the same of the “Rightly Guided Khulafa.” The same of the first Generations of Believers.
They have the examples of their “prophet” as well as the same of the Four “Rightly Guided Caliphs.” They have all the examples of many of the “Noble Companions” provided above, as well as others kin to them.
Part of those examples, that relayed in the narrative of Wahb b. Qabus al-Muzanni, as cite earlier herein: ‘Umar’s affirmed desire: “ Indeed I would like to die as al-Muzanni died.”
Al-Muzanni died, we recall, fighting in the way of “Allah.” Impaled by “twenty spear stabs” from the enemy, “and all of them [the stabs] were deadly.” He was, as stated above, as were many of the Muslims killed at Uhud that day, “mutilated … in the ugliest manner.” (Waqidi, P.134.)
Likewise, among the pages of examples in the maghazi that relay snapshots, if you will, of “successful” “happy” end-of-life experiences to be desired here in the Dunya and passing over into the hereafter that the Muslims should find comfort, courage, joy, as well as inspiration in, is the following narrative and “happy” occasion.
This narrative of one who, like those spotlighted above, needed neither washing at his death, nor the “blessings” of the funeral prayer, nor need for new “white as snow” garment.
In fact, if one is to take the teachings of the “prophet” at face value, the following narrative tells of a, behind the scenes, if you will, wedding celebration. Given, according to Islamic doctrine, this one slain at Uhud, was, as his comrades carried his shattered body, among those receiving the martyrs’ rewards. Thus, was being “adorned with a garment of faith … married to (wives) from among the wide-eyed houris,” his every want and desire being satiated.
Hence, the stated glee of his comrade, as relayed to Salih b. Khawwat, what he heard from Yazid b. Ruman, who said, Khawwat b. Jubayr said as follows:
“When the polytheists returned to attack and reached the mountain, it had been deserted by the Muslims. ‘Abdullah b. Jubayr had remained with a group of ten, and they were at Ra ‘s ‘Aynayn. When Khalid b. al-Walid and ‘Ikrima ascended with the cavalry, ‘Abdullah b. Jubayr was killed, and the majority of them wounded. When ‘Abdullah fell, they stripped him and mutilated him in the ugliest manner. The spear was pointed at his stomach until it pierced what was between his naval and his hips down to his pubic region. A piece of him had come out from it. When the people came out I passed him in that condition. Indeed I laughed about a situation no one ever laughs about. I slept in a situation no one ever sleeps in, and I was miserly in a situation no one is ever miserly in. It was said: What is it? He said: I carried him and I took his two limbs while Abu Hanna too his two legs. I bandaged his wounds with my turban. We took him and the polytheists in a direction until my turban fell from his wound and a piece of him came out. My companion became fearful and kept turning, looking behind him thinking that it was the enemy, while I was laughing. A man pointed his spear at the base of my throat; then sleep overcame me, and the spear vanished.
I remember, when I was digging his grave, I had my bow. The mountain was rugged for us, and we descended with him into the valley. I dug with the curve of my bow and with it was the string, and I said, “I will not destroy the string!” I untied it and then dug with the bend of the bow until I was satisfied. We buried him and then returned.” (Waqidi, P. 138.)
Again, no washing needed for this one “martyred” in “Allah’s cause,” no shrouding with white garments, no funeral prayer for forgiveness and blessing, as stated repeated times herein, his martyrdom covers that all.
Thus, concerning all the above, Secretary Tillerson, you are advised, Sir, before you step to center stage, to share with us alleged precepts of Islam, thus alleged praiseworthy deeds of the Imams of the din, know the facts, Sir. Thus, when the curtain is drawn, the lights snapped on, it will not be you, Sir, standing in the spotlights passing on as truth falsehood.
In concluding, because of the fact that the believer knows truth from falsehood concerning the din, and therefore knows well and regards as sacred guidance the above-cited Islamic texts and works, we have men the likes of Shaykh Abu Sulayman ash-Shami, true believer, now-deceased soldier of Islamic State.
Shaykh Abu Sulayman ash-Shami, as spoken of in Rumayah Issue 8, reportedly “completed his studies in Computer Science at the University of Massachusetts in Boston, graduating as an engineer and programmer, before resolving to go forth in the cause of Allah with some of his friends.” (P. 41.)
It is also said of Shaykh Abu Sulayman ash-Shami, that he “was a knowledge seeker among a rare class of scholars. He knew that faith, in deed, cannot be obtained except through knowledge.” Therefore, he searched out the details of his din. Laid hold on that desired knowledge.
Having done so, he “pursued the course to which he called others, so his end was as he wished: to be killed for the cause of Allah,” as were the mujahedeen mentioned above at Uhud, “on the frontlines.” (Ibid, P. 40.)
Thus, from Shaykh Abu Sulayman ash-Shami and the knowledge of his din gained, clung to, and followed, thus his resolve to live as lived the heroes of Islam preceding him, die as they died, the following:
The Bliss of a Martyr
By Shaykh Abu Sulayman ash-Shami
Thank God! For the troublesome worry has passed,
And the devilish whispers are silenced at last.
And the life of desertion is dead in the past.
Despite tribulations, I held to my oath,
I confronted the demons whom th’angles do loath,
While praying for patience and sanctified growth.
And I longed for my fate as I battled and bled,
Remembering maidens of whom I had read,
Yes, craving for damsels who longed to be wed.
I harkened the song of a clamorous clashing,
The swords were adorned with a shimmering flashing,
I dived in the shades of the gashing and slashing.
A saber disserved my jugular veins,
Thank God! For this honor devoid of all pain,
Decreeing my fate—to be horridly slain.
The infidels blade was disgraced and accursed,
His heart was impoverished—in evil submersed,
By shedding my blood, he had quenched my thirst.
My blood, before striking and drenching the ground,
Was blessed with forgiveness, a heavenly sound!
Two Houris then hugged me and gathered around.
They sang me a sensual, spiritual psalm,
Thus soothing my soul; they caressed my palm,
The animus parted me, leaving me calm.
The soul, by their eyes, is forever possessed,
The scent they respire enraptures my breast,
I engage them for ages not caring for rest.
What a gift for the severance of body from head!
What a bounty in thanks of the blood that was shed!
What a spirited musk from this emblem of red!
I am blissful in flight, as my Lord indeed said,
The martyrs are living; do not think them dead.
(Rumiyah, Issues 8, P. 46.)