The Ruling-Based Martyrdom and the True Martyrdom.

The Shaykh : In our Shari'ah, there are two types of martyrdom: true martyrdom and ruling-based martyrdom. True martyrdom is what I mentioned earlier, namely the one who dies in battle. As for ruling-based martyrdom, it has various types, and the Messenger (peace and blessings be upon him) named them. For example, he said: ... and so on. Therefore, we do not have the right to expand the scope of ruling-based martyrdom, let alone true martyrdom. We have nothing that allows us to widen the circle of this ruling-based martyrdom, let alone true martyrdom. The difference regarding the two types of martyrdom is as follows: The first martyr, who dies on the battlefield, has a special treatment regarding washing, burial, and praying over him. It is permissible that he not be washed, that his clothes not be removed from him, that no prayer be performed over him, and that he be buried in his clothes and blood as he is. As for the other types of martyrs who are called martyrs by ruling, they receive the treatment that is obligatory for every Muslim: they are washed, shrouded, and prayed over. It is not permissible to leave them without a prayer. If the Muslims leave them without praying over them, they all sin. So, there is true martyrdom, which is one type, and ruling-based martyrdom, which has several types. I compiled what I could of them in my book *Rulings on Funerals and Their Innovations*. Among them is not the man who is a da'iyah calling to Allah and is killed by the disbelievers. These are not included among these martyrs. This person, although we can say as a general statement that he died in the cause of Allah—if he died while seeking knowledge, he died in the cause of Allah—but he is not a martyr. The term "martyr" is a technical legal term, and it is not permissible for us to expand its meaning. And in Syria—unfortunately—this word, in Syrian expression, has become degraded, meaning its grandeur and value have gone, until people, whenever there is enmity between one person and another, come and ambush him and kill him. The next day they bring out his funeral procession and say, "The martyr is the beloved of Allah, and the killer is the enemy of Allah." They make him a martyr, even though he may not have been praying or fasting. The cause of the killing may have been intoxicants, drinking, women, and so on. So, we must know the value of martyrdom and that it is not permissible for us to expand its meanings and include in this title whoever we wish on the basis of Islamic emotion. My brother Marwan (may Allah have mercy on him)—I met him in Qal'at al-Jabal prison and we spent a short time together and discussed matters. He was from the Muslim Brotherhood (may Allah have mercy on him) and was a brave man. Although his education was in engineering, yes, there is no doubt he had a great deal of Islamic zeal, and he gathered Muslim youth around him. But I hope you will not hold me accountable when I bring you back to beneficial knowledge and righteous action. The upbringing of these youth led to the Syrian revolution. Did the Muslims gain or lose in this revolution? They lost. The reason is that it was not based on beneficial knowledge and righteous action. Therefore, we want our good Muslim brothers not to deal with their emotions only, but rather they must, as the Exalted said: . And if righteous action is not possible except with beneficial knowledge, then they are two twins that must not be separated. So, when we hear that there are people who are gathered and cooperating for good, it is on my head and eyes, but I know that in these groups there are those who have not yet understood the Islamic creed. Why? Because they did not study beneficial knowledge. So, what is the benefit of these actions if they are not based on the foundation of the Shari'ah? And we ask that we pray, for it has become ten o'clock.
[ReadingThe Shaykh : ] to the end of the verses.