Hadith no. 2490 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 95 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) ascended the pulpit and said, “Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you.” Then he mentioned the worldly pleasures. He started with the one (i.e. the blessings) and took up the other (i.e. the pleasures). A man got up saying, “O Allah’s Apostle! Can the good bring about evil?” The Prophet (sallallaahu `alayhi wasallam) remained silent and we thought that he was being inspired divinely, so all the people kept silent with awe. Then the Prophet (sallallaahu `alayhi wasallam) wiped the sweat off his face and asked, “Where is the present questioner?” “Do you think wealth is good?” he repeated thrice, adding, “No doubt, good produces nothing but good. Indeed it is like what grows on the banks of a stream which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the Muslim is, if it is collected through legal means and is spent in Allah’s Cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who is never satisfied and his wealth will be a witness against him on the Day of Resurrection.”
Volume 4, Book 52, Number 96 :
Narrated by Zaid bin Khalid (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “He who prepares a Ghazi going in Allah’s Cause is given a reward equal to that of) a Ghazi; and he who looks after properly the dependents of a Ghazi going in Allah’s Cause is (given a reward equal to that of) Ghazi”
Volume 4, Book 52, Number 97 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) used not to enter any house in Medina except the house of Um Sulaim (radiallaahu `anhaa) besides those of his wives. When he was asked why, he said, “I take pity on her as her brother was killed in my company.”
We are often faced with restrictions and limitations when it comes to spending our time and/or efforts in Allah’s Cause. We’re either busy with other obligations or bound by (lack of) availability of means. Well here’s a good news for us: if we support those who are active in the Cause and their dependents, we get the same reward as them. This is by analogy, of course.
Sadaqah has various levels and ranks. If you give some money to a poor person, it’s a very good deed indeed. But if you spend that money on a student of knowledge, the rewards are huge! You get rewarded for sadaqah, and you get the reward equal to the student because you’re supporting him, and later on when he starts teaching, you get rewarded for every single person he benefits. And the cycle continues. This is sadaqah jaariyah. Is it not a better option?
Volume 4, Book 52, Number 84 :
Narrated by Al-Bara (radiallaahu `anhu)
When the Divine Inspiration: “Those of the believers who sit (at home)” was revealed, the Prophet (sallallaahu `alayhi wasallam) sent for Zaid (bin Thabit) (radiallaahu `anhu) who came with a shoulder-blade and wrote on it. Ibn Um-Maktum (radiallaahu `anhu) complained about his blindness and on that the following revelation came: “Not equal are those believers who sit (at home) except those who are disabled (by injury, or are blind or lame etc.) and those who strive hard and fight in the Way of Allah with their wealth and lives).” (4.95)
Volume 4, Book 52, Number 85 :
Narrated by Sahl bin Sad As-Sa’idi
I saw Marwan bin Al-Hakam sitting in the Mosque. So I came forward and sat by his side. He told us that Zaid bin Thabit (radiallaahu `anhu) had told him that Allah’s Apostle (sallallaahu `alayhi wasallam) had dictated to him the Divine Verse: “Not equal are those believers who sit (at home) and those who strive hard and fight in the Cause of Allah with their wealth and lives.’ (4.95) Zaid (radiallaahu `anhu) said, “Ibn-Maktum came to the Prophet (sallallaahu `alayhi wasallam) while he was dictating to me that very Verse. On that Ibn Um Maktum (radiallaahu `anhu) said, “O Allah’s Apostle! If I had power, I would surely take part in Jihad.” He was a blind man. So Allah sent down revelation to His Apostle while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. Then that state of the Prophet (sallallaahu `alayhi wasallam) was over after Allah revealed “…except those who are disabled (by injury or are blind or lame etc.) (4.95)
لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
Not equal are those believers remaining [at home] – other than the disabled – and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward. [4:95]
Ibn Kathir comments:
At-Tirmidhi recorded that Ibn `Abbas said,
﴿لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ﴾
(Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, `We are blind, O Messenger of Allah! Do we have an excuse’ The Ayah,
﴿لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ﴾
(Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability.
﴿وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ﴾
(but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.” This is the wording recorded by At-Tirmidhi, who said, “Hasan Gharib. Allah’s statement,
﴿لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ﴾
(Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with,
﴿غَيْرُ أُوْلِى الضَّرَرِ﴾
(except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah’s cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said,
«إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه»
قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, “While they are still in Al-Madinah, O Messenger of Allah” He said,
«نَعَمْ حَبَسَهُمُ الْعُذْر»
(Yes. Only their disability hindered them (from joining you).) Allah said,
﴿وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى﴾
(Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said,
﴿وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماً﴾
(but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said;
﴿دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً ﴾
(Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
«إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض»
(There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
Volume 4, Book 52, Number 46 :
Narrated by Abu Huraira (radiallaahu `anhu)
I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “The example of a Mujahid in Allah’s Cause– and Allah knows better who really strives in His Cause—-is like a person who fasts and prays continuously. Allah guarantees that He will admit the Mujahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and war booty.”
Shahaadah in Arabic has several meanings: definitive news, being present, seeing something, openness, and dying for the sake of Allaah.
In Islamic terminology it refers to those Muslims who die fighting the kuffaar and because of the fighting. With regard to the Hereafter, it may refer to other things as well, as we shall see below.
See: al-Mawsoo’ah al-Fiqhiyyah (26/214, 272).
Martyrs are of different types.
Al-Nawawi (may Allaah have mercy on him) said:
It should be noted that martyrs are of three types:
1 – The one who is killed in a war against the kuffaar by any means of fighting. He comes under the heading of martyrs who are rewarded in the Hereafter and he comes under the rulings on martyrs in this world, i.e. he should not be washed and the funeral prayer should not be offered for him.
2 – The one who is given the reward of the martyr but does not come under the rulings on martyrs in this world. This refers to those who die of stomach diseases, the plague, being crushed under a falling wall, those who are killed defending their wealth and others who are mentioned in the saheeh ahaadeeth as being described as martyrs. Such a person should be washed and the funeral prayer should be offered for him, but in the Hereafter he will have the reward of the martyrs, but it will not necessarily be the same as the reward for those in the first category.
3 – Those who steal from the war booty etc, who it says in the reports cannot be regarded as martyrs if they are killed in a war against the kuffaar. Such a person comes under the ruling of martyrs in this world, so he should not be washed and the funeral prayer should not be offered for him, but he will not have the full reward in the Hereafter. End quote.
Sharh al-Nawawi ‘ala Muslim (2/164).
Degrees of martyrs:
The status of the martyr is high indeed, coming after the Prophets and Siddeeqs in status.
Shaykh al-Islam Ibn Taymiyah(may Allaah have mercy on him) said:
Allaah says (interpretation of the meaning):
“Then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As‑Siddeeq رضى الله عنه ), the martyrs, and the righteous.” [al-Nisa’ 4:69]
These are the four degrees of Allaah’s slaves: the best of them are the Prophets, then the Siddeeqs, then the martyrs, then the righteous. End quote.
Majmoo’ al-Fataawa (2/223).
Allaah has made Paradise of varying levels or degrees, of which the Mujaahideen (those who strive in jihad) will have one hundred degrees, as it was narrated in al-Saheeh from the Prophet (peace and blessings of Allaah be upon him), therefore the martyrs are not all of the same status, rather they vary in status.
Ibn Hajar (may Allaah have mercy on him) said, after listing the martyrs other than those who are killed in battle:
We have compiled from excellent sources more than twenty types…
Ibn al-Teen said: All of these ways of dying are painful. Allaah has favoured the ummah of Muhammad (peace and blessings of Allaah be upon him) by making it a means of purifying them from sin, increasing their reward and causing them to attain thereby the status of the martyrs.
I (Ibn Hajar) say: It seems that those mentioned are not all of the same status. This is indicated by the report narrated by Ahmad and Ibn Hibbaan in his Saheeh from Jaabir, and by al-Daarimi, Ahmad and al-Tahhaawi from ‘Abd-Allaah ibn Hubshi, and by Ibn Maajah from ‘Amr ibn ‘Anbasah: that the Prophet (peace and blessings of Allaah be upon him) was asked: What type of jihad is best? He said: “The one whose horse is killed and whose blood is shed.” End quote.
Fath al-Baari (6/43, 44).
In the saheeh Sunnah there are reports from the Prophet (peace and blessings of Allaah be upon him) which indicate this difference in status among the martyrs.
It was narrated from Nu’aym ibn Hammaar that a man asked the Prophet (peace and blessings of Allaah be upon him): Which of the martyrs is best? He said: “Those who, when they took up their position in the ranks, did not turn their faces away until they were killed. They will be in the dwellings on high in Paradise, and their Lord smiles upon them, and when your Lord smiles upon a slave in this world, he will not be brought to account.”
Narrated by Ahmad (21970); classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah (2558).
It was narrated that ‘Utbah ibn ‘Abdin al-Sulami said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The slain are of three types: (the first is) a believing man who fought with his life and his wealth for the sake of Allaah, and when he met the enemy he fought them until he was killed. That is the proud martyr who resides in the tent of Allaah beneath His Throne; the Prophets are no better than him except by virtue of their being Prophets. (The second is) a believing man who committed some sins, but he fought with his life and his wealth for the sake of Allaah, and when he met the enemy he fought until he was killed. His sins are erased, for the sword erases sins, and he will be admitted through whichever of the gates of Paradise he wishes, for it has eight gates, and Hell has seven gates, and some of them are better than others. (The third is) a hypocrite who strove with his life and his wealth, and when he met the enemy he fought for the sake of Allaah and was killed. He will be in Hell, for 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).
It was narrated from ‘Abd-Allaah ibn Hubshi al-Khath’ami that the Prophet (peace and blessings of Allaah be upon him) was asked: What type of jihad is best? He said: “The one who strives against the mushrikeen with his wealth and his life.” It was said: What kind of death is noblest? He said: “The one whose blood is shed and his horse is killed.” Narrated by Abu Dawood (1449) and al-Nasaa’i (2526); classed as saheeh by al-Albaani in Saheeh al-Targheeb (1318).
It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The leader of the martyrs is Hamzah ibn ‘Abd al-Muttalib and a man who stood up before a tyrant and enjoined good and forbade evil, and he killed him.” Narrated by al-Haakim and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (374).