is a martyr. That is, do not single someone out and say, “So-and-so is a martyr,” unless the Messenger—peace and blessings be upon him—himself named him, or the person was mentioned to the Prophet and he approved the description; only then may his martyrdom be affirmed in particular. Otherwise, do not testify to the martyrdom of any specific individual.

In our own day the title of martyrdom has become cheap and easily bestowed: everyone is handed this badge, even when we know a man was killed out of tribal zeal and fanaticism, and that he was not truly a believer. Yet people still say, “So-and-so is a martyr; so-and-so has been martyred.”

ʿUmar—may Allah be pleased with him—forbade people to declare, “So-and-so is a martyr.” He said, “You keep saying: ‘So-and-so is a martyr, so-and-so was killed in the path of Allah,’ but he may well have done such-and-such,” meaning that he may have embezzled from the spoils. “Rather, say: ‘Whoever is killed in the paths of Allah, or dies therein, is a martyr.’” Thus he made the ruling general. As for singling out a particular individual—even if you see him on the battlefield awash in his own blood—do not declare him a martyr, for his true state is known only to Allah; there may be something in his heart that we do not know.

Whether we testify or not, if someone is a martyr in Allah’s sight, then he is a martyr even if we never say so; and if he is not a martyr in Allah’s sight, he is not a martyr even if we do say so. Therefore we should say, “We hope that so-and-so is a martyr,” or speak in general terms: “Whoever is killed in Allah’s cause is a martyr,” and the like.

As for the second hadith, it proves that martyrdom—when a person fights in Allah’s cause with patience, seeking His reward, advancing and not retreating—erases his sins and misdeeds except for debt. If he dies owing a debt, martyrdom does not remove it, for that is another person’s right, and the rights of people must be fulfilled.