Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : Martyrdom in the cause of Allah expiates everything except debt. Likewise, if a person conceals something from what he has taken as war spoils, meaning he hides it and denies it, then in the first hadith meaning to the Prophet (peace and blessings be upon him and his family) meaning: he is not a martyr. A *burdah* is a type of garment, and the *'abayah* is well known. To conceal it means to hide it; he took it from the wealth of the disbelievers during the battle and concealed it, intending to keep it exclusively for himself, may Allah protect us from that. So he was punished with it in the Hellfire. This great status, which is martyrdom, was removed from him, because the Prophet (peace and blessings be upon him and his family) said: meaning: he is not a martyr, because he concealed this simple thing, and that invalidated his jihad. We ask Allah for safety. And he became in the Fire. Allah the Exalted said: So in this is evidence that it is not permissible for us to declare a person a martyr, even if he is killed in a battle, a battle between the Muslims and the disbelievers. We do not say, "So-and-so is a martyr," because it is possible that he concealed something in the cause of Allah. If he concealed even a single coin, the title of martyrdom is removed from him, may Allah protect us from that. We do not know; perhaps he would deny even a single nail, in which case he would not be a martyr. Also, there is the possibility that his intention is not correct, such as if he intends it out of tribal pride or to show off his status. For this reason, the Prophet (may the prayer and peace of Allah be upon him) was asked and he fights in the cause of Allah, which of these is it? Intention is a hidden matter in the heart, and no one knows it except Allah. For this reason, the Prophet (may the prayer and peace of Allah be upon him) said: Pay attention to this point. Allah knows best, meaning we may assume that he is fighting in the cause of Allah, and we do not know. For this reason, al-Bukhari (may Allah have mercy on him) titled a chapter in his *Sahih* saying: "Chapter: It is not said, 'So-and-so'" meaning: you do not specifically say, "So-and-so is a martyr," unless the Messenger (may the prayer and peace of Allah be upon him) designated him as such, or it was mentioned to the Messenger (peace and blessings be upon him and his family) and he approved it. Only then is his specific martyrdom declared. Otherwise, one does not declare a specific person a martyr. And now, in our era, the title of martyrdom has become easy and simple. Everyone is given this honor, even if he is killed and we know that he was killed out of tribal pride and fanaticism, because we know his condition; he is that man, the believer, and yet they say, "So-and-so is a martyr, so-and-so is a martyr, so-and-so was martyred." And 'Umar (may Allah be pleased with him) prohibited saying, "So-and-so is a martyr." He said: meaning: he concealed. He generalized: Do not say, "So-and-so is a martyr." Even if he is in the battle, rolling in his blood, do not say he is a martyr. His knowledge is with Allah. There may be something in his heart that we do not know. Then, whether we witnessed it or not, if he is a martyr in the sight of Allah, he is a martyr, even if we do not say he is a martyr. And if he is not a martyr in the sight of Allah, he is not a martyr, even if we say he is a martyr. So we say: We hope that so-and-so is a martyr, or we say generally, "Whoever is killed in the cause of Allah is a martyr," or something similar. As for the second hadith, it contains evidence that if a person fights in the cause of Allah, patient, seeking reward, facing forward and not turning back, then that expiates his sins and his evil deeds, except for debt. If he has a debt, it is not dropped by martyrdom, because it is a right of a human being, and the right of a human being must be fulfilled. And in this is evidence of the greatness of debt and that it is not permissible for a person to be lax with it. And unfortunately, in our era now, many of us are lax with debt. You find him buying something he does not need, something that is merely a luxury, and he buys it on credit or something similar, and he does not care about this matter. You find a poor man buying a car for eighty thousand, ninety thousand, or one hundred thousand, when he could buy a car for twenty thousand. All of this is due to a lack of understanding of the religion and weak certainty. Be careful not to take anything on credit, and if necessity calls for it, be frugal and take the minimum possible. We ask Allah to protect us and you from what angers Him, and to settle our debts and the debts of His servants. Indeed, He is Generous and Bountiful.
Glory be to Allah, glory be to Allah.
The reciter: Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad and upon his family and all his Companions.