The Types of Martyrs in Islam

Al-Hafiz Ibn Hajar (may Allah have mercy on him) said that more than twenty types of people are counted as martyrs based on authentic narrations. The most well-known are:

1. One killed in the path of Allah.
2. One who dies from plague.
3. One who dies from a stomach illness.
4. One who drowns.
5. One who dies beneath a collapsed structure.
6. One who dies from pleurisy.
7. One who dies in a fire.
8. A woman who dies from childbirth.

These types are mentioned in the hadith of Abu Hurayrah and Jabir ibn Atik, who both reported the Prophet (peace and blessings be upon him) saying that martyrdom includes more than just being killed in battle.

9. One killed defending his rights.
10. One killed defending religion, honour, life, or wealth.

This is based on hadiths narrated by Suwayd ibn Muqarrin and Saʿid ibn Zayd.

11. One who dies in the path of Allah, even without being killed.

Abu Hurayrah reported the Prophet (peace and blessings be upon him) saying that even those who die in the path of Allah are martyrs.

12. One who dies in a flood.

Though Ibn Hajar referred to an illness called al-sill, the narration actually speaks of al-sayl (flood), which is considered like drowning.

13. One who dies while in a foreign land.

This is mentioned in a weak narration, but several reports mention it.

14. One who dies while stationed as a guard in the path of Allah.

There is a narration about this, but the chain is weak.

15. One who falls from a riding animal and dies.

This is supported by a narration from Uqbah ibn Amir and classed as authentic.

16. One who is stung by a venomous creature.
17. One who dies in his bed while in the path of Allah or wishing for martyrdom.

The narration mentioning these cases is weak, but the part about falling from an animal is supported, and sincere intention for martyrdom can give its reward even if one dies in bed.

The Martyr in Sharia Terminology

A martyr (shahid) in Islam is someone killed while raising the word of Allah. The Prophet (peace and blessings be upon him) also counted as martyrs those who die from plague, fire, drowning, and stomach diseases. The scholars explained the following:

• Al-mabtun: one who dies from stomach illness.
• Al-matʿun: one who dies from plague.
• Al-ghariq: one who drowns.
• Al-muhtaraq: one who dies in fire.
• Dhat al-janb: a person who dies from internal chest infection.
• Al-mar’ah tamut bi-jumʿ: a woman who dies in childbirth.

The Term Shahid (Martyr) in the Quran

The word “shahid” appears in the Quran many times. In three places, it clearly means the legal sense of martyrdom.

1. Al-Nisa: 69 – Those who obey Allah and His Messenger will be with the prophets, the truthful, the martyrs, and the righteous. The Prophet (peace and blessings be upon him) quoted this before passing away and explained its meaning to the companions.
2. Al-Zumar: 69 – On the Day of Judgement, the martyrs and prophets will be brought, and justice will be done. Scholars said this refers to those killed in the path of Allah.
3. Al-Hadid: 19 – Those who believe in Allah and His Messengers are with the truthful and the martyrs. Scholars differed on who the “martyrs” are, but the strongest view is they are those killed in the path of Allah.

The Martyr According to the Jurists

Scholars defined the martyr in legal terms as any Muslim killed by disbelievers, rebels, or criminals, whether directly or by cause. For example, being trampled, burned, or crushed in war all count.

Martyrs are divided into three categories:

• Martyr of this world and the Hereafter: Killed sincerely in the path of Allah. He is buried with his blood and not washed or shrouded.
• Martyr of this world: Killed in battle but without sincere intention. He is buried like a martyr but has no reward in the Hereafter.
• Martyr of the Hereafter: Died from illness or other causes mentioned in hadith. He is washed and prayed over but receives the reward of martyrdom.

Three Types of the Slain in a Hadith

The Prophet (peace and blessings be upon him) said:

1. A believer who fights sincerely and is killed. He is the best of the martyrs and will be under the Throne of Allah.
2. A believer with sins who fights sincerely and is killed. His sins are wiped, and he enters Paradise.
3. A hypocrite who pretends to fight sincerely but is killed. He will be in the Fire.

Four Types of Martyrs in Another Hadith

Another hadith reports four types:

1. A strong believer killed sincerely. He is raised high in Paradise.
2. A fearful believer killed by a stray arrow. He is in the second rank.
3. A believer with mixed deeds killed sincerely. He is in the third rank.
4. A sinful believer killed sincerely. He is in the fourth rank. Martyrdom wipes away all sins except debt.

The Great Reward Provision of the Martyr

Allah promised great reward and provision for martyrs:

• Al-Nisa: 74, Al-Hajj: 58, Muhammad: 4–6, Al Imran: 195, Al-Tawbah: 111 – all show the high status, guidance, and Paradise given to martyrs.

The Martyrs Are Alive

• Al-Baqarah: 154 and Al Imran: 169–171 confirm that martyrs are alive with Allah and provided for.

The majority of scholars said this is real, not just metaphorical. Their souls are in green birds in Paradise. Some said they enjoy the smells and light of Paradise, even if not fully inside yet.

The Martyr Is Pleased and Wants to Return

Hadiths show that martyrs wish to return to the world to be killed again due to the honour and reward they see. The Prophet (peace and blessings be upon him) also said he wished to be killed and brought back multiple times.

Intercession

Martyrs have the right to intercede on the Day of Judgement. One hadith says they will intercede for seventy of their relatives. Another says that prophets, scholars, and martyrs will all intercede.

No Pain at the Moment of Death

The martyr does not feel the pain of death except like a light pinch, as confirmed in an authentic hadith.

The Martyr Has Unique Honours

A hadith says martyrs have five honours not given even to the prophets:

1. Allah takes their souls directly, not the Angel of Death.
2. They are not washed after death.
3. They are not shrouded.
4. They are not called dead.
5. They are allowed to intercede daily for whomever they wish.

Full Article

Al-Hafiz Ibn Hajar, may Allah have mercy on him, said: “We have gathered, from reliable chains of narration, more than twenty characteristics that bring about the status of martyrdom.” (Fath al-Bari, 6/43)

These characteristics are:

First: The one killed in the path of Allah.
Second: The one who dies from plague.
Third: The one who dies from an internal illness in the stomach.
Fourth: The one who drowns.
Fifth: The one who dies beneath a collapsed structure.
Sixth: The one who dies from pleurisy (pain and inflammation of the side of the chest).
Seventh: The one who dies in a fire.
Eighth: The woman who dies from childbirth complications.

These are supported by the hadith of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:
“The martyrs are five: the one who dies of plague, the one who dies from a stomach illness, the one who drowns, the one who dies under a collapsed building, and the one who is martyred in the path of Allah.” Narrated by al-Bukhari (2829) and Muslim (1914).

Also supported by the hadith of Jabir ibn Atik: The Messenger of Allah, peace and blessings be upon him, said: “How do you define martyrdom?”

They said, “Being killed in the path of Allah.”

He replied: “Martyrdom is seven besides being killed in the path of Allah: the one who dies of plague is a martyr, the one who drowns is a martyr, the one who dies from pleurisy is a martyr, the one who dies from a stomach illness is a martyr, the one who dies in a fire is a martyr, the one who dies under a collapsed structure is a martyr, and the woman who dies with her child in childbirth is a martyr.” Narrated by Malik in al-Muwatta’ (1/233) and Abu Dawud (3111).

Ninth: The one killed defending his right or against wrongdoing.
Suwayd ibn Muqarrin narrated that the Messenger of Allah, peace and blessings be upon him, said: “Whoever is killed defending his right is a martyr.” Narrated by al-Nasa’i (4096) and authenticated by al-Albani in Sahih Sunan al-Nasa’i (3/101).

Tenth: The one killed defending his religion.
Eleventh: The one killed defending his honour.
Twelfth: The one killed defending his self.
Thirteenth: The one killed defending his wealth.

Saʿid ibn Zayd narrated: I heard the Messenger of Allah, peace and blessings be upon him, say:
“Whoever is killed defending his wealth is a martyr, and whoever is killed defending his religion is a martyr, and whoever is killed defending his life is a martyr, and whoever is killed defending his family is a martyr.” Narrated by Abu Dawud (4772) and al-Tirmidhi (1421), who said, “This is a good, sound hadith.”

Fourteenth: The one who dies in the path of Allah.

Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said:
“How do you count martyrs among you?”
They said, “O Messenger of Allah, the one who is killed in the path of Allah is a martyr.”
He said, “Then the martyrs of my nation are few!”
They said, “Then who are they, O Messenger of Allah?”
He said, “Whoever is killed in the path of Allah is a martyr, and whoever dies in the path of Allah is a martyr, and whoever dies of plague is a martyr, and whoever dies of a stomach illness is a martyr.”
Narrated by Muslim (1915).

Fifteenth: Ibn Hajar mentioned al-sill, the well-known illness, and attributed this to the hadith of Rashid ibn Hubaysh in the Musnad of Ahmad (26/378). However, what is actually mentioned in the narration is al-sayl (flood).

Rashid ibn Hubaysh narrated: “The Messenger of Allah, peace and blessings be upon him, entered upon Ubadah ibn al-Samit while visiting him in his illness, and said:
‘Do you know who the martyrs of my ummah are?’

The people remained silent.
Ubadah said, ‘Support me.’ So they supported him.
Then he said, ‘O Messenger of Allah, the one who is patient and seeks reward.’

The Prophet replied: ‘Then the martyrs of my nation are few. Being killed in the path of Allah is martyrdom, dying of plague is martyrdom, drowning is martyrdom, dying from a stomach illness is martyrdom, the woman who dies in childbirth while pulled by her child by its umbilical cord into Paradise is a martyr.’ Abu al-ʿAwwam, the keeper of Bayt al-Maqdis, added:
‘And the one who dies in a fire, and the one who dies in a flood.’

So, the one who dies in a flood is considered like one who drowns, as mentioned in the hadiths of Abu Hurayrah and Jabir ibn Atik.

Sixteenth: The Muslim who dies while in a foreign land.
This is mentioned in the hadith narrated by Ibn Majah (1613) from Ibn Abbas that the Messenger of Allah, peace and blessings be upon him, said: “Dying in a state of estrangement is martyrdom.”

However, Ibn Hajar said: “Ibn Majah narrated it with a weak chain. Al-Tabarani also narrated it within a longer report, but its chain includes Abd al-Malik ibn Harun ibn Antarah, who is abandoned.” Al-Mundhiri said: “There are several narrations about dying in a foreign land being martyrdom, but none of them reach the level of hasan.” (Badhl al-Maʿun fi Fadl al-Taʿun, p. 185)

Seventeenth: The Muslim who dies while stationed as a guard in the path of Allah.
Abd al-Razzaq narrated in his Musannaf (5/283) that the Prophet, peace and blessings be upon him, said: “Whoever dies while stationed on guard dies as a martyr, is protected from the trial of the grave, and is sustained with provisions from Paradise, and his deeds continue.”
But the narrator Ibrahim ibn Muhammad was declared weak by scholars.

Ibn Hajar said:“Ibrahim ibn Muhammad ibn Abi Yahya al-Aslami, Abu Ishaq al-Madani, is abandoned.” (Taqrib al-Tahdhib, p. 93)

Ibn al-Jawzi also listed the hadith in his book al-Mawduʿat (3/217) and said:
“Ahmad ibn Hanbal said: This hadith is nothing.”

Eighteenth: The one who falls from his camel or horse and breaks his neck.
Nineteenth: The one stung by a venomous creature, like a snake or a scorpion.
Twentieth: The one who dies in his bed.

This is narrated by Abu Dawud (2499) from Abu Malik al-Ashʿari that the Messenger of Allah, peace and blessings be upon him, said: “Whoever sets out in the path of Allah and dies, or is killed, or falls from his horse or camel and dies, or is stung by a venomous creature, or dies on his bed, or by whatever means Allah wills, then he is a martyr and he has Paradise.”

The wording suggests that the condition “in the path of Allah” applies to all cases mentioned.

Al-Hakim also narrated it in al-Mustadrak (2/78–79) and said:
“Authentic according to the conditions of Muslim.”
But al-Dhahabi responded:
“I say: Ibn Thawban was not accepted by Muslim, and he is not strong. Also, I do not believe that Abd al-Rahman ibn Ghanm met Mak-hul.”

Al-Albani graded the hadith as weak in al-Silsilah al-Daʿifah (11/597).

However, the one who falls from his riding animal and dies has another narration supporting it.
Uqbah ibn Amir said:
The Messenger of Allah, peace and blessings be upon him, said:
“Whoever falls from his mount and dies is a martyr.”
Narrated by al-Tabarani in al-Muʿjam al-Kabir (17/323) and authenticated by al-Albani in al-Silsilah al-Sahihah (4/231).

As for the one who dies on his bed, if he truly wished for martyrdom, there is a sound hadith for that. Narrated by Muslim (1909) from Sahl ibn Hunayf that the Prophet, peace and blessings be upon him, said: “Whoever sincerely asks Allah for martyrdom, Allah will grant him the status of martyrs even if he dies in his bed.”

Martyrdom Is Of Seven Types Besides Being Killed

Translation: There is a difference of opinion concerning the reason why the martyr is called shaheed.

Al-Nadr ibn Shumayl said: because he is alive, so their souls are shaheedah [witnessing], meaning present.

Ibn al-Anbari said:

• Because Allah and His angels bear witness for him that he will enter Paradise.
• It was also said: because when his soul is taken, he witnesses what has been prepared for him of honour.
• And it was said: because it is witnessed for him that he is safe from the Fire.
• It was said: because there is a witness over him confirming his martyrdom.
• And it was said: because only the angels of mercy witness his death.
• It was said: because he is the one who will witness on the Day of Judgement that the messengers conveyed the message.
• And it was said: because the angels bear witness to his good end.
• And it was said: because the Prophets bear witness to his good following.
• And it was said: because Allah bears witness to the sincerity of his intention and his purity.
• And it was said: because he sees the angels at the time of death.
• And it was said: because he witnesses the realm of the unseen, both the world and the Hereafter.
• And it was said: because he is one for whom it is witnessed that he is safe from the Fire.
• And it was said: because there is a sign upon him that bears witness he has been saved.
• Some of these meanings apply only to the one killed in the path of Allah, some are broader and apply to others, and some are disputed.

This chapter heading is the wording of a hadith reported by Malik (volume 1, pages 233–234) from the narration of Jabir ibn Atik, that the Prophet, came to visit Abdullah ibn Thabit… then the hadith was mentioned, in it is: “How do you count the martyr among you?” They said: the one who is killed in the path of Allah.

In it also: “The martyrs are seven besides the one killed in the path of Allah,” and he mentioned additions to the hadith of Abu Hurayrah: “the one who dies by fire, the one who dies from pleurisy, and the woman who dies while pregnant.” He agreed with Abu Hurayrah regarding the one who dies from abdominal disease, the one who dies from plague, the one who drowns, and the one crushed under debris.

From what is mentioned in these hadiths, it is understood that the martyrs are of two types:

The martyr of this world and the Hereafter: this is the one killed fighting the disbelievers, facing them, not turning away, and sincere in intention.

The martyr of the Hereafter: this includes those mentioned, meaning they are given a reward similar to that of the martyrs, but the worldly rulings do not apply to them.

In the hadith of al-ʿIrbad ibn Sariyah, recorded by An-Nasaʾi (3164) and Ahmad (17159), and also by Ahmad (17651) from the narration of ʿUtbah ibn ʿAbd, with similar meaning and attributed to the Prophet, it is said: The martyrs and those who died in their beds will dispute regarding those who died from plague. He will say: Look at their wounds. If they resemble the wounds of those killed, then they are among them and of them. And their wounds did resemble theirs.

So, once that is established, then the use of the word “martyrs” for those not killed in the path of Allah is figurative. Those who allow the use of words in both their literal and figurative meanings use this as proof.

Those who reject this respond by saying it is a kind of generalised metaphor, as the word shahīd may be used for one who was killed in war against the disbelievers, but he may not receive the reward of the Hereafter due to some barrier, like fleeing from the battle or corrupt intention. And Allah knows best.

Fath Al Bari By Ibn Hajar (9/81&85)

The Martyr in Sharia Terminology

A martyr in Islamic terminology is someone who is killed in the path of raising the word of Allah and spreading it.

The Prophet, also counted among the martyrs those who die from certain illnesses, including:

Al-mabtun is the one who dies from a stomach condition, such as dropsy, diarrhoea, or abdominal pain. Some said it refers here to a woman in postnatal bleeding, and this is the more apparent meaning. Ibn al-Athir mentioned this in al-Nihayah (1/136). Others said it refers to anyone who dies of a stomach disease in general. See Sahih Muslim with al-Nawawi’s commentary (13/162). I say: and this appears to be the correct view, because the wording of the hadith is general and includes all who die from stomach illness. Allah knows best.

Al-matʿun is the one who dies from plague, which is a general illness caused by corrupted air and fluids, affecting the balance and bodies of people. We ask Allah for protection and wellbeing. See al-Nihayah by Ibn al-Athir (3/127).

Al-ghariq is the one who dies by drowning.

Al-muhtaraq is the one who dies in a fire. See al-Nihayah by Ibn al-Athir (1/202, 3/371).

Dhat al-janb is a large internal abscess that appears inside the ribs and bursts inwardly. Its signs include pain beneath the ribs, shortness of breath, fever, and persistent coughing. It is more common in women. See al-Nihayah by Ibn al-Athir (1/371).

Al-mar’ah tamut bi-jumʿ is the woman who dies with her child inside her, that is, the woman in postnatal bleeding (nufasaʾ). It was also said that it means the woman who dies a virgin. The word jumʿ, with dammah, means something joined or combined, like dhukhr meaning something stored. Al-Kisai read it with a kasrah. The meaning is that she dies while something is still joined to her, such as a child or virginity. See al-Nihayah by Ibn al-Athir (1/296). The first meaning is the more widely known.

The Term Shahid (Martyr) in the Quran

The term shahid has appeared in the Quran in the singular form, the plural form shuhada, and in different grammatical states, including indefinite and definite. All of its usages in the Quran carry linguistic meanings except for three occasions, where the term specifically carries a Sharia-based meaning.

First Occurrence

Allah the Most High says: “And whoever obeys Allah and the Messenger, they will be with those whom Allah has blessed, among the prophets, the truthful, the martyrs, and the righteous. And what excellent companions are they.” (al-Nisa: 69)

In this verse, Allah clarifies the reward and outcome for those who follow what He and His Messenger have commanded, and avoid what they have forbidden. Allah promises to place such a person in the abode of His honour, the eternal dwelling, alongside the elite: the purified prophets, then those next in rank, the truthful ones, followed by the righteous martyrs, who were martyred in the path of Allah, and then the general believers who were upright in their private and public lives (See Tafsir Ibn Kathir, 1/522, Dar al-Maʿrifah, Beirut).

Then Allah praises them by saying: “And what excellent companions are they.”

It was narrated from Aʿishah, may Allah be pleased with her, that she said:
I heard the Messenger of Allah, peace and blessings be upon him, say:
“There is no prophet who dies except that he is given the choice between this world and the hereafter.”

In the illness during which he died, he was taken by great fatigue, and I heard him say: “With those whom Allah has blessed from among the prophets, the truthful, the martyrs, and the righteous”. So I knew then that he had chosen. (Narrated by al-Bukhari in his Sahih, Book of Tafsir, Surah al-Nisa, chapter on: “They will be with those whom Allah has blessed…”, 4/1675, ed. Dr. Mustafa al-Bugha. Also narrated by Muslim in his Sahih, Book of the Virtues of the Companions, chapter on the virtues of Aʿishah, 2/1893, ed. Muhammad Fu’ad Abd al-Baqi).

It was also narrated by Ibn Majah in the Book of Funerals, chapter on the illness of the Messenger of Allah, peace and blessings be upon him (1/517, Dar Ihyaʾ al-Kutub al-ʿArabiyyah), and similarly by Imam Ahmad in his Musnad (6/261, al-Maktab al-Islami li al-Tibaʿah wa al-Nashr).

Saʿid ibn Jubayr narrated that a man from the Ansar came to the Messenger of Allah, peace and blessings be upon him, while they were grieving. The Prophet said to him:
“O so-and-so, why do I see you sad?”

He said, “O Messenger of Allah, I thought of something. You come and go, and we sit with you, but one day you will be raised with the prophets, and we won’t be able to reach you.”
The Prophet did not respond to him until Jibril came down with the verse:
“And whoever obeys Allah and the Messenger, they will be with those whom Allah has blessed…” So the Prophet called him and gave him glad tidings. (See Tafsir Ibn Kathir, 2/310, al-Shaʿb edition, Cairo, ed. Abd al-ʿAziz Ghanim, Muhammad Ahmad ʿAshur, Muhammad Ibrahim al-Banna).

Second Occurrence
Allah the Most High says:
“And the earth will shine with the light of its Lord, and the record will be placed, and the prophets and the martyrs will be brought, and it will be judged between them in truth, and they will not be wronged.” (al-Zumar: 69)

In this noble verse, Allah describes the illumination of the earth on the Day of Judgement when He appears for judgement between His servants. The books of deeds are brought forth, and people are given their records either in their right hands or left hands. This is the statement of Qatadah. It was also reported from Ibn ʿAbbas that the book refers to the Preserved Tablet.

Allah then explains that He will question the prophets about the responses they received from their nations, and the martyrs will also be brought. The martyrs here are those who were martyred in the path of Allah, according to al-Suddi. (See al-Jamiʿ li Ahkam al-Quran by al-Qurtubi, 10/282, Dar al-Kitab al-ʿArabi, Cairo; and Fath al-Qadir by al-Shawkani, 4/476, Dar al-Fikr, Beirut).

Then He says: “And judgement will be passed between them in truth…” meaning all people will be judged fairly and justly, and no one will be wronged. Saʿid ibn Jubayr said: “None of their good deeds will be reduced, and none of their bad deeds will be increased. Every person will be judged based on their deeds. If good, then good, and if evil, then evil. Allah does not wrong anyone. He is the All-Hearing, All-Knowing.”

The interpretation of al-Suddi is the strongest and most correct view, that the shuhada mentioned here are those killed in the path of Allah. And Allah knows best.

Other views, like that of Zayd who said they are the recording angels assigned to people, are not the intended meaning in this verse.

Third Occurrence
Allah the Most High says:
“And those who believed in Allah and His Messengers, they are the truthful ones and the martyrs with their Lord. For them is their reward and their light. But those who disbelieve and deny Our signs, they are the companions of the Hellfire.” (al-Hadid: 19)

In this noble verse, Allah speaks of another status for martyrs: that those who believe in Allah and His messengers with firm, unwavering faith are the ones who attain the highest ranks. They reach the level of truthfulness and are rewarded in the hereafter with immense reward.

Imam Ibn Kathir said in his tafsir: There is no doubt that the status of the Siddiq (truthful one) is higher than that of the shahid (martyr). (Tafsir Ibn Kathir)

This is supported by the hadith reported by al-Bukhari, Muslim, and Imam Ahmad, from Abu Saʿid al-Khudri, that the Messenger of Allah, peace and blessings be upon him, said:
“Indeed, the people of Paradise will see the people of the chambers above them as you see the shining star far away in the horizon from the east or the west, because of the difference in their ranks.”
They said, “O Messenger of Allah, are those only the dwellings of the prophets that no one else will reach?”
He said, “Rather, by the One in Whose hand is my soul, they are for men who believed in Allah and affirmed the truth of the messengers.” (Narrated by al-Bukhari, Book of the Beginning of Creation, chapter on the description of Paradise and that it is created, 3/1188, ed. Dr. Mustafa al-Bugha. Also by Muslim, Book of Paradise and its Description, chapter on how the people of Paradise will see the chambers, 4/2177, ed. Muhammad Fuʾad ʿAbd al-Baqi. Also by Ahmad in his Musnad, and cited in Kanz al-ʿUmmal, 5/340, Dar al-Fikr).

The shuhada in this verse are said to be:

First view: They are the prophets, who testify about their nations’ belief or denial. This was said by al-Kalbi, supported by the verse: “And We will bring you [O Muhammad] as a witness over these.” (al-Nisa: 41)

Second view: They are other than the prophets, who will testify on the Day of Judgement.

Third view (by Muqatil): They are those who were killed in the path of Allah. This was also narrated from Ibn ʿAbbas, who said: The intended meaning of shuhada here is the believing martyrs. According to this view, the waw (and) in “and the martyrs” is waw al-ibtidaʾ (a new sentence), and the siddiqun are mentioned separately from the shuhada. (See al-Jamiʿ li Ahkam al-Quran by al-Qurtubi, 17/252; Tafsir al-Khazin alongside Tafsir al-Baghawi, 7/35, Dar al-Fikr; Fath al-Qadir by al-Shawkani, 5/173, Dar al-Fikr).

As for His saying: “And those who disbelieve and deny Our signs, they are the companions of the Hellfire”, after Allah mentioned the joy of the believers and their reward, He followed it by mentioning the miserable fate of the disbelievers and those who reject His signs. He clarifies that their destiny is eternal punishment in the Fire.

The verses and hadiths about the virtues of martyrdom and the high stations Allah has prepared for martyrs in the Hereafter are many. These will be discussed in detail in the chapter titled The Virtue of Martyrdom and the Martyr, if Allah wills. What has been mentioned here is sufficient as an overview, not as an exhaustive list.

The Martyr According to the Jurists

The author of al-Tabyin defined the martyr as: “Every Muslim who is killed by the people of war, or by rebels, or by highway robbers,” based on the Prophet’s saying, “Whoever is killed defending his wealth is a martyr.” (Narrated by Abu Dawud in his Sunan, Book of Sunnah, chapter on fighting thieves, 4/246, Dar Ihyaʾ al-Sunnah al-Nabawiyyah. Also narrated by al-Tirmidhi in his Sunan, Book of Diyat, chapter on whoever is killed defending his wealth, 2/435, and he said: this is a good and sound hadith. Also narrated by Imam Ahmad in his Musnad, 1/110)

Ibn al-Salah explained the phrase hasan sahih by saying that al-Tirmidhi meant that the same hadith came with two chains, one of which is hasan and the other sahih. It may also mean hasan in the linguistic sense rather than the technical hadith terminology. Or it may mean that it has two separate qualities, being hasan in its chain and sahih in its legal ruling. This is the stronger view, as it resolves many objections. (Tawdih al-Afkar by al-Sanʿani, 1/236, with some adjustment, Tabyin al-Haqaʾiq ʿala Kanz al-Daqaʾiq by al-Zaylaʿi, 1/247, Dar al-Maʿrifah, Beirut.)

Whether the killing happens directly or by cause, if the death is traceable to them, then it counts. For example, if they trample a Muslim with their mount, or make a Muslim fall into a well, or throw him off a wall, or drop a wall on him, or throw fire that burns their ships and it reaches a Muslim who dies, then he is a martyr.

Similarly, if fighting disbelievers attack a land of Islam and a bomb hits a house, collapsing it over the Muslims inside, they are martyrs. Or if shrapnel hits a tree which then falls on a Muslim and kills him, he is a martyr.

The author of Sharh Muntaha al-Iradat said: “A martyr is one who dies as a result of fighting, during the time of fighting, even if he was not obligated to fight, or if he was someone who betrayed the army by stealing from the spoils. This applies whether he is a man or woman.” (Sharh al-Iradat by al-Bahuti, 1/324. Also see: Kashshaf al-Qinaʿ by al-Bahuti, 2/100 and after)

The author of Bidayat al-Mujtahid said: “A martyr is one who is killed by a disbelieving enemy, or is killed in battle between Muslims and disbelievers, whether in enemy territory or Muslim land, even if he did not fight, such as one who is inattentive or sleeping and is killed. Also, if he is killed by a fellow Muslim by mistake, or trampled by horses, or his own sword or arrow turns back and kills him, or he falls into a ditch or from a high place and dies.” (Bidayat al-Mujtahid by Ibn Rushd, 4/165)

The author of al-Majmuʿ said: “A martyr is the Muslim who dies in fighting disbelievers, due to one of the causes of fighting, before the battle ends.” (Al-Majmuʿ by al-Nawawi, 5/261)

The scholars divided martyrs into three categories:

Martyr of this world and the Hereafter:

This is the one who fought and was killed in the path of raising the word of Allah, with sincerity, and while facing the enemy, not retreating. He is not washed or shrouded, and he is buried in his clothes with his blood. He will receive great reward and virtue in the Hereafter.

Martyr of this world:

This is the one who fought and was killed with a worldly intention, not sincerely for Allah. He is treated as a martyr in this world, so he is not washed or shrouded, and is buried in his bloodied clothes. However, he will not receive the reward of martyrs in the Hereafter.

Martyr of the Hereafter:

This includes one who dies from stomach illness, fire, plague, building collapse, pleurisy, and other causes mentioned in the hadiths, as will be detailed in the next chapter, if Allah wills. These are washed, shrouded, and prayed over, but they will have the reward of martyrs with Allah. (Al-Majmuʿ by al-Nawawi, 5/261)

Imam Ahmad narrated through his chain from ʿUtbah ibn ʿAbd al-Sulami, may Allah be pleased with him, who was one of the companions of the Prophet, peace and blessings be upon him. He said: The Messenger of Allah, peace and blessings be upon him, said: “The slain are of three types:

A believing man who fought with his self and wealth in the path of Allah. When he meets the enemy, he fights them until he is killed. This is the martyr who boasts in the tent of Allah under His Throne. No one surpasses him except the Prophets due to the rank of Prophethood.

The second is a believing man who was burdened by sins and mistakes. He fought with his self and wealth in the path of Allah, and when he meets the enemy, he fights until he is killed. His sins and mistakes are wiped away. Indeed, the sword erases sins. He will enter Paradise through any of its eight gates he wishes. Hell has seven gates, and some gates of Paradise are more virtuous than others.

The third is a hypocrite who fought with his self and wealth, and when he meets the enemy, he fights in the path of Allah until he is killed. He will be in the Fire. For indeed, the sword does not erase hypocrisy.” (Narrated by Ahmad (17204). Its isnaad was classed as jayyid by al-Mundhiri in al-Targheeb wa’l-Tarheeb (2/208), and as hasan by al-Albaan in Saheeh al-Targheeb (1370).  also in Kanz al-ʿUmmal 4/185. It was also narrated by al-Darimi in his Sunan, Book of Jihad, chapter on the description of fighting in the path of Allah, 2/206, Dar al-Fikr)

In this hadith of the Prophet, divides martyrs into three categories:

First type:
A believer who sincerely fought with his wealth and self to raise the word of Allah, and continued fighting until he was killed. He will be in the tent of Allah under His Throne due to the honour Allah has granted him. This is the lofty rank that even the prophets and the truthful do not exceed except by the degree of prophethood. This is the true believing martyr who fought with pure intention and sincerity. (Also narrated by al-Bayhaqi in al-Sunan al-Kubra, Book of Expeditions, chapter on the virtue of martyrdom in the path of Allah, 9/162. Also by Ibn Hibban in his Sahih, see Mawarid al-Ẓamʾān, p. 388)

Second type: A believing man who had sins and mistakes, yet he fought with sincerity until he was killed. This martyrdom wipes away his sins and earns him entry to Paradise because of his pure intention and dedication.

Third type: A hypocrite who outwardly fought with his wealth and self in the path of Allah until he was killed. His reward is the Fire, for martyrdom does not wipe out hypocrisy.

Another narration confirms this classification. It is reported by ʿAta ibn Dinar from Abu Yazid al-Ghulani, who said: I heard Fadala ibn ʿUbayd say: I heard ʿUmar ibn al-Khattab say: I heard the Messenger of Allah, peace and blessings be upon him, say:

The martyrs are four types:

A believing man who had firm faith. He met the enemy and was truthful with Allah until he was killed. He is the one the people raise their heads to on the Day of Judgement. Then the narrator raised his head until his headcover fell, and I do not know if it was the headcover of ʿUmar or of the Prophet, peace and blessings be upon him. (Here it refers to a skullcap. Its falling is an expression of the exalted status of this martyr. See Tartib al-Qamus al-Muhit, entry under qaf-lam-sin, 2/675)

The second is a believing man with sound faith. He meets the enemy, but it is as if his skin is being pierced with the thorns of desert trees from fright. Then a stray arrow hits him and kills him. He is in the second rank. (See al-Nihayah by Ibn al-Athir, 2/251)

The third is a believing man who mixed righteous deeds with bad ones. He meets the enemy and is sincere until he is killed. He is in the third rank.

The fourth is a believing man who went to great lengths in sin. He meets the enemy and is sincere with Allah until he is killed. He is in the fourth rank. (Narrated by al-Tirmidhi in his Sunan, Book of Jihad, chapter on the virtue of martyrs before Allah, 3/98. Al-Tirmidhi said: This hadith is good and rare, only known from ʿAta ibn Dinar. Also narrated by al-Tayalisi in his Musnad, Book of Jihad, chapter on the types of martyrs and their ranks, 1/235. Also mentioned by Imam Ahmad in his Musnad, 1/22)

Explanation of the Four Types of Martyrs:

First: A believing man with perfect faith who fought courageously to raise the word of Allah. He believed in the promise of Allah for martyrdom and great reward, and he fought until he was killed. This is the true, faithful martyr.

Second: A believing man with sound faith, though not to the level of the first. When he met the enemy, he was overcome by fear. The Prophet compared his condition to someone pierced by the thorns of a great tree. While in this state, a stray arrow struck and killed him. He too is among the martyrs, but in a lower rank.

Third: A believing man who had a mix of good and bad deeds. He fought sincerely until he was killed. He is a martyr, but in a rank below the second.

Fourth: A believing man overwhelmed by sins and lacking righteous deeds. He fought sincerely in the path of Allah and was killed. He is also a martyr. Martyrdom wipes away all sins except debt. This is confirmed by the Prophet’s saying:

“Being killed in the path of Allah wipes away all sins except debt.” (Narrated by Muslim in his Sahih, Book of Leadership, chapter: Whoever is killed in the path of Allah, his sins are forgiven except for debt, 3/1502, ed. Muhammad Fuʾad ʿAbd al-Baqi)

Also narrated by Ibn al-Mubarak in Kitab al-Jihad, from al-Hariri from Abu al-ʿAla from Abu al-Ahwas from Abu Dharr, who said:

“Three types of people are beloved to Allah, and three types are hated by Allah.”
I met him and said: “O Abu Dharr, I heard that you narrated this from the Messenger of Allah, peace and blessings be upon him. I would love to hear it from you directly.”
He said, “Yes, I said it and I heard it.”
I asked, “Who are the three Allah loves?”
He said:

A man in a small detachment of the army whose companions flee in battle, yet he stands firm and sacrifices himself until he is killed or Allah grants victory.
A man travelling with companions who tire and lie down to rest, and he rises to pray until he wakes them.
A man who has an oppressive neighbour but patiently bears his harm until death separates them.

I then asked, “And who are the ones Allah hates?”
He replied: The deceitful merchant, the arrogant beggar, and the poor man who is proud.
(Narrated by Ibn al-Mubarak in Kitab al-Jihad, p. 51, ed. Nazih Hammad, Shʿarco Press. Al-Hakim also narrated it in al-Mustadrak with a sound chain, 2/113, and al-Dhahabi agreed. Also reported by al-Bayhaqi in al-Sunan, Book of Expeditions, chapter on the virtue of jihad in the path of Allah, 1/160)

The Great Reward Provision Of The Martyr 

Allah the Exalted has informed that the martyr has a great reward, as He says in Surah al-Nisa, verse 74 

And He, exalted is His majesty, informed that He has prepared for those killed in His path among the martyrs a good provision. He says in Surah al-Hajj, verse 58

The good provision is the immense reward, as al-Tabari said. (Tafsir al-Tabari, volume 17, page 136) That is, He will cause to flow upon them from His bounty and provision in Paradise what will bring joy to their eyes. (Tafsir Ibn Kathir, volume 3, page 231)

Entry into Paradise

He made Paradise the promised destination for them, which He will not break. They will enter it, and their condition will be set right. And who is more faithful to His promise than Allah? He said:

“And those who were killed in the way of Allah, He will never cause their deeds to be lost. He will guide them, and set right their condition. And He will admit them to Paradise which He has made known to them.” (Surah Muhammad, verses 4 to 6)

And He said in Surah Al Imran, verse 195

And He said in Surah al-Tawbah, verse 111

The Martyrs Are Alive

In the verses and hadiths is confirmation that the martyrs are alive, with their Lord, provided for in His Gardens with what they desire, rejoicing in what Allah has granted them of His bounty.

He said in Surah al-Baqarah, verse 154

And He also said in Surah Al Imran, verses 169 to 171

This is the position taken by the majority of scholars and commentators: that the martyrs are alive in Paradise and are provided for. So even though their bodies are in the earth, their souls are alive like the souls of the rest of the believers, but they were given the extra honour of being sustained with provision in Paradise from the moment of their martyrdom, such that it is as if they have continual life. (Tafsir al-Qurtubi, volume 4, page 219)

Some have said: their souls are returned to them in their graves and they are given enjoyment, just as the disbelievers are brought to life in their graves and are punished. (Tafsir al-Qurtubi, volume 4, page 269)

And Mujahid said: they are provided from the fruit of Paradise, meaning they smell its fragrance but are not actually in it. (Narrated by Ibn al-Mubarak in Kitab al-Jihad, page 64, hadith 59. See also Tafsir al-Qurtubi, volume 4, page 269)

And a group said this is metaphorical, meaning they are in the judgment of Allah deserving of delight in Paradise, just as it is said: “So-and-so has not died” meaning his mention remains alive, as in the saying:

“The death of the pious is a life with no end.
Some people have died, yet they are alive among the people.”

The Stronger View

The stronger view is that which the majority have taken, and it is what is established by the text of the Quran. A hadith also came confirming this, in the words of the Prophet, from the narration of Abdullah ibn Masʿud, as it appears in the narration of Muslim: “Their souls are in the bodies of green birds.” (Sahih Muslim 1887)

Al-Qurtubi said: As for the interpretation of those who said they are alive in the sense that they will be brought to life, that is far-fetched and rejected by both the Quran and the Sunnah. For His saying, “Rather, they are alive” is clear proof that they are truly living and that they are being provided for, and none is provided for except the living. (Tafsir al-Qurtubi, volume 4, pages 269 to 270)

The Martyr is Pleased with What He Received and Wishes to Return to be Killed Again

From Anas, may Allah be pleased with him, who said that the Prophet, peace and blessings be upon him, said: “No one who enters Paradise would wish to return to the life of this world and to have anything of what is on earth, except the martyr. He would wish to return to the world and be killed ten times because of what he sees of honour.”

And from Masruq who said: We asked Abdullah ibn Masʿud about the verse, “And do not think of those who are killed in the way of Allah as dead. Rather, they are alive, with their Lord, provided for.” He said: We also asked about that, and it was said:

Their souls are in the bodies of birds with lamps hanging from the Throne, flying freely in Paradise wherever they wish, then returning to those lamps. Their Lord looked to them and said:

“Do you wish for anything?” They said, “What could we wish for when we roam freely in Paradise wherever we wish?” He asked them this three times. When they saw that they would not be left without being asked, they said, “O our Lord, we want our souls to be returned to our bodies so we can be killed in Your path again.” When He saw that they had no further need, they were left as they were. (Narrated by Muslim in the Book of Leadership, Sahih Muslim 3/1502-1503, hadith 1887. Also narrated by al-Tirmidhi in Tafsir, Sunan al-Tirmidhi 4/298-299, hadith 4098–4099, and by al-Darimi in the Book of Jihad, Sunan al-Darimi 2/206, and by Ibn Majah in the Book of Jihad, Sunan Ibn Majah 2/936-937, hadith 2801, and by ʿAbd al-Razzaq in al-Musannaf 5/263, hadith 9554)

From Abu Hurayrah who said: The Messenger of Allah, peace and blessings be upon him, said: “By the One in Whose Hand is my being, were it not for men among the believers whose hearts do not accept staying behind when I go out, and were it not that I do not find anything upon which to carry them, I would never stay behind from any expedition that goes out in the path of Allah.

By the One in Whose Hand is my being, I would love to be killed in the path of Allah, then brought back to life, then killed, then brought back to life, then killed, then brought back to life, then killed.” (Narrated by al-Bukhari in the Book of Jihad, Sahih al-Bukhari 2/91, and by ʿAbd al-Razzaq in al-Musannaf 5/254, hadith 9532, and by al-Nasaʾi in the Book of Jihad, Sunan al-Nasaʾi 6/32, and by Imam Malik in al-Muwattaʾ in the chapter of Jihad, found in Tanwir al-Hawalik 1/306)

Intercession

The hadith just mentioned and the ones to follow indicate that the martyr has the honour of intercession on the Day of Judgement.

Abu al-Dardaʾ said: The Messenger of Allah, peace and blessings be upon him, said: “The martyr will intercede for seventy of his relatives.” (Narrated by Abu Dawud in the Book of Jihad, Sunan Abi Dawud 3/15, hadith 2522, and by Ibn Hibban in the Book of Jihad in his Sahih, Mawarid al-Dhaman ila Zawaʾid Ibn Hibban 388, hadith 1912, and see it in al-Targhib wa al-Tarhib 2/132)

From ʿUthman ibn ʿAffan who said: The Messenger of Allah, peace and blessings be upon him, said: “Three will intercede on the Day of Judgement: the Prophets, then the scholars, then the martyrs.” (Narrated by Ibn Majah in the Book of Asceticism, Sunan Ibn Majah 2/1443, hadith 4313)

The Martyr Feels No Pain at the Moment of Death

From Abu Hurayrah who said: The Messenger of Allah, peace and blessings be upon him, said: “The martyr does not feel the pain of being killed, except like the pinch that one of you feels when pinched.” (Narrated by al-Nasaʾi in the Book of Jihad, Sunan al-Nasaʾi 6/36, and by al-Darimi in the Book of Jihad, Sunan al-Darimi 2/205, and by Ibn Hibban in the Book of Jihad in his Sahih, Mawarid al-Dhaman 388, hadith 1613, Tirmidhi 1668, Hasan Sahih Gharib According To Imam Tirmidhi)

The Martyr is Given Honours Not Given to Anyone Else

It was narrated from the Messenger of Allah, peace and blessings be upon him, that he said: “Allah, the Most High, has honoured the martyrs with five honours that He has not given to anyone, not even the Prophets, nor to me: The first: that all the Prophets had their souls taken by the Angel of Death, and he is the one who will take my soul too. But as for the martyrs, Allah Himself takes their souls by His power as He wills. The Angel of Death is not given control over their souls.

The second: that all the Prophets were washed after death, and I too will be washed after death. But martyrs are not washed, and they have no need for the water of this world.

The third: that all the Prophets were shrouded, and I too will be shrouded. But martyrs are not shrouded. They are buried in their clothes.

The fourth: that when the Prophets died, they were called dead. And I will be called dead. But martyrs are not called dead.

The fifth: that the Prophets are given intercession on the Day of Judgement. And I will have intercession on the Day of Judgement. But the martyrs intercede every day for whomever they wish.” (Tafsir al-Qurtubi 4/276)