- Published on Monday, 30 July 2012 07:37
- Written by Sheykh Radi al-Yasin
In its meaning that makes life, martyrdom means sacrificing the life to enliven a good deed or to cause an evil deed to died.
The sacrifice that is not for Allah is not an act martyrdom, nor is the dacrifice that not for enjoining good deeds and forbidding evil deeds.
If an unbeliever killed a Muslim in the field of jihad, the Muslims would be a martyr.
If an oppressive person killed a Muslim in the field of defense, the Muslim would be a martyr.
However, if a Muslim killed a Muslim during a personal dispute or killed Him to support a certain religious doctrine, there would be neither martyrdom nor dignity. That is because the dignity on which mankind have agreed throughout history is the wage of the martyr, for he sacrifices his life for the public interest. So neither personal sacrifices nor anti-interest sacrifices are acts of martyrdom.
The leader is sometimes killed by his followers or by those who have right to authority. Thus his blood is in vain, namely he is not a martyr in the full sense of the word. That is because the majority in every society is the source of the powers of every person who assumes their affairs in their name. This was the rule on which the team powers in Islam were based. According to the rules, the early Muslim said to Umar, b. al-Khattab: If you deviate (from the truth), we will straighten you with our swords."
Again, if the leader is killed, then his blood is in vain, and he is not a martyr in the full sense of the word, for the friendly followers who gather together to shed this blood are worthier of authority then Him. In other words they revolt gainst Him to take their legal right to authority. Their strong proof for that is their cooperation. In this respect al-Qaffal al-Shafi'i said: "Indeed the community that appoints (a person) as a ruler is responsible for punishing Him."
For example, Uthman, who was the third C'Aliph and historical figure who shook the earth with his fearful authority, was killed by the armed revolutionaries from the owners of the right to authority. So neither history nor his friends in history are able to regard Him as a martyr in the full sense of the word.
Waqas was the servant of Abu Dharr al-Ghifari. He was a poor black slave. He had no important role in life. However, he has forced history to hallow Him, for he was killed in the way of Allah, so he has become a martyr in the full sense of the word.
Therefore the conditions of martyrdom and the necessities of its dignity do not concern only the great figure. Meanwhile not only the great figure is regarded as a martyr when he is killed in the way of Allah.
Now, let us leave this preface to move to the second subject, then we will take our need from it when neccessary.
Adopted from the book: "Sulh al-Hasan (a.s.)" by: "Sheykh Radi al-Yasin"