the-islamic-ruling-on-the-permissibility-of-self-sacrificial-operations-suicide-or-martyrdom

Synopsis
From this research, we have arrived at <strong>the</strong> conclusion that martyrdom operations are
permissible, and in fact <strong>the</strong> Mujāhid who is killed in <strong>the</strong>se is better than one who is killed
fighting in <strong>the</strong> ranks, for <strong>the</strong>re are degrees even amongst <strong>the</strong> martyrs, corresponding to <strong>the</strong>ir
role, action effort and risk undertaken. And this is obvious – Or <strong>the</strong>n what is <strong>the</strong> purpose of
<strong>the</strong> leadership of <strong>the</strong> martyrs being Hamzah رضي االله عنه , and along with him, <strong>the</strong> man who
stands up to <strong>the</strong> tyrant, commands him to do righteousness, and forbids him from evil – and
thus <strong>the</strong> tyrant kills him; Why <strong>the</strong>n is such a person made a master of <strong>the</strong> Shuhadā’ along with
Hamzah The only reason, is because he did not have any supporter, o<strong>the</strong>r than Allāh – and
he carried <strong>the</strong> burdens of fear, and hardship, which most o<strong>the</strong>r Mujāhidīn do not taste. So
each Mujāhid has his degree, according to how he struggled and was killed.
Then, we explained how martyrdom operations are <strong>the</strong> least costly to <strong>the</strong> Mujāhidīn and
most detrimental to <strong>the</strong> enemy. We have heard, as you must have, that most scholars today
permit such operations; at least 30 verdicts 112 have been issued to this effect. We explained
how this issue is derived from <strong>the</strong> issue of plunging single-handedly into <strong>the</strong> enemy ranks;
something which is praiseworthy by <strong>the</strong> agreement of Fuqahā’.
We <strong>the</strong>n fur<strong>the</strong>r stated that we preferred <strong>the</strong> view that such an action is permissible (Jā’iz)
even if martyrdom is <strong>the</strong> only goal, although it is certainly not <strong>the</strong> most virtuous (Afdhal)
thing to do. These martyrdom operations should not be carried out unless certain conditions
are met:
1. One’s intention is sincere and pure - to raise <strong>the</strong> Word of Allāh, and benefit <strong>the</strong> Jihād.
2. One is reasonably sure that it is not possible to inflict <strong>the</strong> damage and loss upon <strong>the</strong>
enemies by using any o<strong>the</strong>r method in which <strong>the</strong> Mujāhid is sure, or reasonable certain, that
his life will be preserved.
3. One is reasonably sure that loss will be inflicted on <strong>the</strong> enemy, or <strong>the</strong>y will be frightened,
or <strong>the</strong> Muslims will be emboldened.
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To name a few of <strong>the</strong>se scholars who have issued verdicts which support, directly or indirectly,
<strong>the</strong> permissibility of martyrdom operations, is: Imām Muhammad ibn Ibrāhīm Āl Ash-Shaykh, Imām
Hamūd ibn ‘Uqlā Ash-Shu’aybī, Shaykh Ibn Al-‘Uthaymīn, Shaykh Al-Albānī, Shaykh Sulaymān Al-
‘Ulwān, Shaykh ‘Alī Al-Khudhayr, Shaykh Nāsir Al-Fahd, Shaykh Hāmid Al-‘Alī, Shaykh Abū Qatādah
Al-Filastīnī, Shaykh Ayman Ath-Thawāhirī, Shaykh Abū ‘Umar As-Sayf, Shaykh ‘Ajīl ibn Jāsim An-
Nashmī, Shaykh Ahmad ‘Abdul-Karīm Najīb, Shaykh Sulaymān ibn Munayyi’. And also along with
<strong>the</strong>m, <strong>the</strong> Sudanese Organization of Islāmic Fiqh, and Council of <strong>the</strong> Scholars of Filastīn.
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