His Name Is 'Shaheed, Al-Hajj' Imam Jamil Abdullah Al-Amin... "تغمده الله برحمته الواسعة وأسكنه فسيح جناته"

[Bilal Mahmud المكافح المخلص]

Say His Name Shaheed Al-Hajj Imam Jamil Abdullah Al-Amin

by Ashley The Barroness

ashleytheebarroness

 

Jamil Abdullah Al-Amin was never just a headline. Before the state turned him into a symbol, he was H. Rap Brown, a voice this country couldn’t control, then tried to cage. His life shows how quickly radical Black dissent gets rebranded as ‘danger,’ and how the punishment always comes long after the speeches stop. History didn’t misunderstand him. Power did.

[Bilal Mahmud المكافح المخلص]

[Bilal Mahmud المكافح المخلص]

The mission of the Muslim Alliance for Black Lives (MABL) is to be a conduit for human, material, and emotional support for Muslim mosques, organizations, and initiatives that serve predominately African American and inner-city communities by connecting and building relationships across traditional socio-economic barriers.

MABL is an initiative of the Islamic Circle of North America Council for Social Justice (ICNA CSJ).

[Bilal Mahmud المكافح المخلص]

[Bilal Mahmud المكافح المخلص]

الشهداء خمسة: المطعون والمبطون والغريق وصاحب الهدم والشهيد في سبيل الله
ما معنى "المبطون"؟
وما حكم التي تموت وهي تلد، أو الذي يموت بحادث سيارة، أو بسبب المرض، أو الأزمة القلبية (سواء أكان قائما بواجباته الدينية أم لا؟

 "The martyrs are five: the one who dies of plague (or is stabbed), the one who dies of an abdominal disease, the drowned, the one crushed by a falling building, and the martyr in the path of Allah." This hadith is narrated in collections like Sahih al-Bukhari and Sahih Muslim, and it outlines specific categories of people who are granted the status of martyrdom (shahadah) in Islam, even if they did not die in battle.

Meaning of "المبطون" (Al-Mabtun)

In the context of this hadith, "المبطون" refers to a person who dies from a disease or ailment affecting the abdomen or belly, such as dysentery, dropsy, or other severe internal stomach disorders that lead to death. This is one of the five types of martyrs mentioned, and the term historically includes conditions like plague-related abdominal issues or chronic digestive failures that result in fatality.

Rulings on Specific Types of Death

In Islamic jurisprudence, martyrdom (shahadah) has varying degrees. The highest is typically for those killed in legitimate jihad (struggle in the path of Allah), but other forms of death can also confer martyr status based on hadiths. These rulings come from scholarly interpretations of prophetic traditions, and they apply to Muslims. The status often means the deceased receives rewards similar to a martyr, such as forgiveness of sins and entry into Paradise, though burial rites may differ (e.g., martyrs in battle are not washed, while others might be). Fulfilling religious duties (like prayer, fasting, etc.) is ideal for all Muslims, but the martyrdom rulings for these accidental or illness-related deaths are generally based on the manner of death rather than strict piety—though scholars emphasize that overall righteousness enhances one's standing with Allah. Below are the rulings for the scenarios you mentioned, based on authentic sources:

• Woman dying while giving birth (or during pregnancy/postpartum): She is considered a martyr. This is supported by hadiths stating that a woman who dies in childbirth, during pregnancy, or in the postpartum period (up to 40 days after birth) attains the rank of shahidah. For example, a narration in Sunan Ibn Majah explicitly includes "when a pregnant woman dies in childbirth that is martyrdom." This applies regardless of her level of religious observance, as long as she is a believing Muslim, though scholars note that sincere faith and good deeds amplify the reward.
• Death in a car accident: This can qualify as martyrdom in certain cases, depending on the nature of the accident. If the death results from being crushed (similar to "the one crushed by a falling building" in the hadith), internal bleeding, or a rollover, many scholars classify it as shahadah. For instance, if the accident involves the vehicle collapsing or causing abdominal injury, it aligns with the hadith's categories. However, if it's due to something else (like a simple impact without fitting those descriptions), it may not. Religious duties don't directly alter this ruling, but a person's overall faith matters for their ultimate reward.
• Death due to illness: This depends on the type of illness. If it's an abdominal or belly-related disease (like the "مبطون" in the hadith), it is martyrdom. General illnesses, such as chronic conditions not specified in hadiths, do not automatically confer martyrdom status. During epidemics (like plague), patient endurance can lead to martyr rewards. Fulfilling religious obligations isn't a prerequisite for this category, but scholars stress that dying while steadfast in faith brings greater blessings.
• Death due to heart attack: This is generally not considered a form of martyrdom, as it doesn't fit the specific categories outlined in the hadiths (e.g., plague, abdominal disease, drowning, etc.). Sudden death from heart issues is viewed as a natural occurrence, and while the Prophet sought refuge from sudden death in some narrations, it doesn't equate to shahadah unless tied to another qualifying factor. Again, religious observance doesn't change the categorization but affects one's spiritual state at death.

These rulings can vary slightly by scholarly opinion (e.g., Hanafi, Shafi'i, etc.), so consulting a qualified local scholar for personal cases is recommended. The core idea in Islam is that Allah judges based on intention, faith, and circumstances, and martyrdom is a mercy from Him.

[Bilal Mahmud المكافح المخلص]

الحمد لله، والصلاة والسلام على رسول الله، وعلى آله وصحبه، أما بعد:

ففي الحديث المتفق عليه أن النبي صلى الله عليه وسلم قال: الشهداء خمسة: المطعون، والمبطون، والغريق، وصاحب الهدم، والشهيد في سبيل الله. وروى ابن ماجه وأبو داود وغيرهما من حديث جابر بن عتيك أنه قال: قال رسول الله صلى الله عليه وسلم: الشهداء سبعة سوى القتل في سبيل الله: المطعون شهيد، والغريق شهيد، وصاحب ذات الجنب شهيد، والمبطون شهيد، والحرق شهيد، والذي يموت تحت الهدم شهيد، والمرأة تموت بجمع شهيد.والمبطون كما يقول النووي في شرح صحيح مسلم : وأما المبطون فهو صاحب داء البطن، وهو الإسهال ، وقال القاضي : وقيل: هو الذي به الاستسقاء وانتفاخ البطن ، وقيل: هو الذي تشتكي بطنه ، وقيل: هو الذي يموت بداء بطنه مطلقًا ، انتهى ، وقوله: والمرأة تموت بجُمع شهيد ، أي تموت وفي بطنها ولد ، فإنها ماتت مع شيء مجموع فيها غير منفصل وهو الحمل ، وقيل: هي التي تموت بكرًا ، والأول أشهر كما قال الحافظ في الفتح ، هذا وخصال الشهادة أكثر من هذه السبع ، قال الحافظ ابن حجر في فتح الباري: وقد اجتمع لنا من الطرق الجيدة أكثر من عشرين خصلة.. وذكر منهم: اللديغ، والشريق، والذي يفترسه السبع، والخار عن دابته، والمائد في البحر الذي يصيبه القيء، ومن تردى من رؤوس الجبال. انتهى ، وقال النووي في شرح صحيح مسلم : قال العلماء: وإنما كانت هذه الموتات شهادة يتفضل الله تعالى بسبب شدتها وكثرة ألمها ، اهـ ، وقال ابن التين : هذه كلها ميتات فيها شدة تفضل الله على أمة محمد صلى الله عليه وسلم بأن جعلها تمحيصًا لذنوبهم وزيادة في أجورهم يبلغهم بها مراتب الشهداء ، اهـ نقله عنه الحافظ ابن حجر في فتح الباري، وقال الحافظ في فتح الباري : والذي يظهر أن المذكورين ليسوا في المرتبة سواء، ويدل عليه ما روى أحمد وابن حبان: أن النبي صلى الله عليه وسلم سئل: أي الجهاد أفضل؟ قال: من عقر جواده وأهريق دمه. رواه الحسن بن علي الحواني في كتاب المعرفة له بإسناد حسن من حديث ابن أبي خالد قال: كل موتة يموت بها المسلم فهو شهيد غير أن الشهادة تتفاضل.. انتهى ، ثم قال: ويتحصل مما ذكر من هذه الأحاديث أن الشهداء قسمان: شهيد الدنيا وشهيد الآخرة، وهو من يقتل في حرب الكفار مقبلاً غير مدبر مخلصًا. وشهيد الآخرة وهو من ذكر، بمعنى أنهم يعطون من جنس أجر الشهداء ولا تجري عليهم أحكامهم في الدنيا ، اهـ.وبما تقدم نعلم أن المسلم الذي يموت بسبب مرض أو حادث سيارة ونحو ذلك من الميتات التي فيها شدة وألم نرجو أن يكون من الشهداء ،هذا وليعلم أن لنيل أجر الشهادة شروطا كما قال السبكي في فتاواه عندما سئل عن الشهادة وحقيقتها ، قال: إنها حالة شريفة تحصل للعبد عند الموت لها سبب وشرط ونتيجة. اهـ ، ومن هذه الشروط: الصبر والاحتساب وعدم الموانع كالغلول، والدَّين، وغصب حقوق الناس ، ومن الموانع كذلك: أن يموت بسبب معصية كمن دخل دارًا ليسرق فانهدم عليه الجدار فلا يقال له شهيد، وإن مات بالهدم ، وكذلك الميتة بالطلق الحامل من الزنا.سئل شيخ الإسلام ابن تيمية: عن رجل ركب البحر للتجارة فغرق فهل مات شهيدًا؟ فأجاب:نعم مات شهيدًا إذا لم يكن عاصيًّا بركوبه... اهـ وقال في موضع آخر: ومن أراد سلوك طريق يستوي فيها احتمال السلامة والهلاك وجب عليه الكف عن سلوكها، فإن لم يكف فيكون أعان على نفسه فلا يكون شهيدًا ، اهـ ، ومع ما مر ذكره فإننا نقول: إن من مات بهذه الميتات وهو موحد فإننا نرجو له الحصول على أجر الشهادة وإن كان مفرطًّا في بعض الواجبات أو مرتكبًا لبعض المحرمات، فرحمة الله واسعة وفضله عظيم.والله أعلم.

[Bilal Mahmud المكافح المخلص]

Praise be to Allah, and peace and blessings be upon the Messenger of Allah, and upon his family and companions. As for what follows:

In the hadith agreed upon, the Prophet, peace and blessings be upon him, said: "The martyrs are five: the one who dies of plague, the one who dies of an abdominal disease, the drowned, the one crushed under a fallen building, and the martyr in the way of Allah." And Ibn Majah and Abu Dawood and others narrated from the hadith of Jabir ibn Atik that he said: The Messenger of Allah, peace and blessings be upon him, said: "The martyrs are seven besides those killed in the way of Allah: the one who dies of plague is a martyr, the drowned is a martyr, the one who dies of pleurisy is a martyr, the one who dies of an abdominal disease is a martyr, the one burned to death is a martyr, the one who dies under a collapsed building is a martyr, and the woman who dies in childbirth is a martyr." And "al-mabtun" (the one with abdominal disease), as al-Nawawi says in Sharh Sahih Muslim: "As for al-mabtun, it is the one with a disease of the abdomen, which is diarrhea." And al-Qadi said: "It is said: it is the one with dropsy and swelling of the abdomen." It is also said: "It is the one who complains of his abdomen." And it is said: "It is the one who dies of any abdominal disease whatsoever." End quote. And his saying: "and the woman who dies bi-jum' is a martyr," meaning she dies with a child in her womb, for she died with something gathered within her that is not separate, which is the pregnancy. It is also said: she is the one who dies as a virgin, but the first is more well-known, as al-Hafiz said in al-Fath. This, and the characteristics of martyrdom are more than these seven. Al-Hafiz Ibn Hajar said in Fath al-Bari: "And we have gathered from good chains more than twenty characteristics..." And he mentioned among them: the one bitten by a venomous creature, the one who chokes, the one devoured by a wild animal, the one who falls from his mount, the one who is seasick in the sea and vomits, and the one who falls from the tops of mountains. End quote. And al-Nawawi said in Sharh Sahih Muslim: "The scholars said: These deaths are considered martyrdom as a favor from Allah Almighty due to their severity and great pain." End quote. And Ibn al-Tin said: "All these are deaths involving severity, by which Allah favored the ummah of Muhammad, peace and blessings be upon him, making them a purification for their sins and an increase in their rewards, by which He raises them to the ranks of the martyrs." End quote, as narrated from him by al-Hafiz Ibn Hajar in Fath al-Bari. And al-Hafiz said in Fath al-Bari: "What appears is that those mentioned are not equal in rank, and this is indicated by what Ahmad and Ibn Hibban narrated: that the Prophet, peace and blessings be upon him, was asked: Which jihad is best? He said: 'The one whose horse is hamstrung and whose blood is spilled.'" Narrated by al-Hasan ibn Ali al-Hawani in his book al-Ma'rifah with a good chain from the hadith of Ibn Abi Khalid. He said: "Every death by which a Muslim dies makes him a martyr, except that martyrdoms vary in excellence..." End quote. Then he said: "And what is gathered from these hadiths is that martyrs are of two types: martyrs of this world and martyrs of the Hereafter. The martyr of this world and the Hereafter is the one killed in war against the disbelievers, advancing and not retreating, with sincere intention. And the martyr of the Hereafter is the one mentioned, meaning they are given a reward similar to that of martyrs, but the rulings of martyrs in this world do not apply to them." End quote. And from what has been mentioned, we know that the Muslim who dies due to illness or a car accident and the like, from deaths involving severity and pain, we hope that he is among the martyrs. This, and it should be known that attaining the reward of martyrdom has conditions, as al-Subki said in his Fatawa when asked about martyrdom and its reality: "It is a noble state that befalls the servant at death, with a cause, a condition, and a result." End quote. And among these conditions: patience, seeking reward, and the absence of preventions such as embezzlement, debt, and usurping people's rights. And among the preventions also: dying due to a sin, like the one who enters a house to steal and the wall collapses on him, so he is not called a martyr even if he dies by collapse. And likewise, the death in childbirth of a pregnant woman from adultery. Shaykh al-Islam Ibn Taymiyyah was asked: About a man who sailed the sea for trade and drowned, did he die as a martyr? He answered: "Yes, he died as a martyr if he was not sinning by sailing..." End quote. And he said in another place: "And whoever intends to take a path where the possibility of safety and destruction is equal, it is obligatory upon him to refrain from taking it. If he does not refrain, then he has assisted in his own destruction, so he is not a martyr." End quote. And with what has been mentioned, we say: That whoever dies by these deaths and is a monotheist, we hope for him to attain the reward of martyrdom even if he was negligent in some obligations or committed some prohibitions, for Allah's mercy is vast and His favor is great. And Allah knows best.

[Bilal Mahmud المكافح المخلص]

Kofi Bilal Mahmud Eid AlFitr 1443 A.H.

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Kofi Bilal Mahmud

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[Bilal Mahmud المكافح المخلص]

كل شيء مباح، حتى يوجد دليل قاطع على خلاف ذلك.

All things are lawful, until there is definitive proof otherwise

This phrase appears to describe a foundational principle in certain legal systems, particularly in Islamic jurisprudence (Usul al-Fiqh), known as "al-asl fi al-ashya' al-ibahah" or "the original rule in things is permissibility." It means that, in the absence of explicit prohibition or evidence to the contrary, actions, transactions, or matters related to worldly affairs (such as customs, contracts, or personal conduct) are considered lawful or permissible by default.

Key Aspects of the Principle:

• Context and Application: This rule primarily applies to non-worship-related matters (mu'amalat and 'adat), like business dealings, food, clothing, or technology. For example, a new invention or food item is deemed halal (permissible) unless proven otherwise through religious texts (Quran, Hadith) or scholarly consensus (ijma'). It does not extend to acts of worship (ibadat), where the default is often prohibition unless explicitly allowed.
• Burden of Proof: The onus is on those claiming something is unlawful to provide definitive evidence (dalil qat'i), such as a clear scriptural injunction. Without it, freedom of action prevails, promoting flexibility and innovation while aligning with the idea that God has not burdened humanity unnecessarily.
• Rationale: Rooted in interpretations of Islamic sources, like the Quranic verse "He has explained to you in detail what is forbidden to you" (6:119), implying that unmentioned things are not forbidden. It encourages a presumption of liberty, contrasting with systems where actions might require explicit authorization.
• Variations and Comparisons: In secular legal systems, it echoes the common law idea that "everything is permitted unless prohibited by law" (e.g., in libertarian or Anglo-American traditions). However, in stricter civil law codes or authoritarian regimes, the reverse might apply—actions need approval to be lawful. In Islamic contexts, it's balanced by other principles like avoiding harm (la darar wa la dirar).

This principle fosters a pragmatic approach to law, reducing unnecessary restrictions, but it's not absolute—ethical considerations, public interest (maslaha), or analogies (qiyas) can override it if evidence emerges. If this refers to a specific legal tradition or case, providing more details could allow for a deeper explanation.