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Through his profound understanding of the Holy Quran, the leader martyr (may Allah be pleased with him) was able to revive the spirit of jihad and solidify awareness of the concept of "for the sake of Allah" through the lessons and lectures he delivered during his cultural activities within the community. He succeeded in building a Quranic nation that embarked with unwavering dedication and courage in confronting tyranny, and continues to offer many martyrs and great figures for the sake of Allah.

Regarding the issue of martyrdom for the sake of Allah, the leader martyr presented a vision of death that differed from what was presented in various educational methods and by different currents and schools of thought that presented death as a means of enticement and intimidation, surrounding it with a great aura of fear and terror to the point that many people refrained from jihad for the sake of Allah, shirked their responsibility, and accepted a life of humiliation and blind obedience to tyranny. This report will discuss some of what the leader martyr (may Allah be pleased with him) said about death and martyrdom for the sake of Allah.

Death is an inevitable reality

In the tenth lesson of his Ramadan series, the leader martyr (may Allah be pleased with him) addresses—in light of Quranic verses—the inevitability of death as a matter of necessity. Every human being must die, but the Holy Quran does not present death as a means of intimidation. Rather, it does so in specific contexts:

In the Holy Quran,there is absolutely no fear of death itself; it is simply mentioned as an inevitable consequence for all humankind. However, the truly serious matter is the Hereafter, which is addressed in most of the verses. The word "death" isn't being used alone to instill fear of death itself, but rather of what comes after it. 

PHere, after discussing jihad, martyrs,for the sake of Allah, the wounded, and similar matters, the message is clear to everyone: that death is a great and immense blessing. That the door of jihad in the path of God be opened for you, so that you may seize the opportunity of your death, invest in your death, and attain martyrdom. Otherwise, everyone will die, and you will undoubtedly die as well. So, which is better for you: to die like this, or for your death to have a benefit for you? Isn't it better for a person to die with great merit and a high rank? Indeed, to conquer death. It is a swift transition. Haven't these people been able to conquer death and not be considered dead? .

Death is worship... but when?

In the lecture , the leader martyr (may Allah be pleased with him) considered death to be worship, but only when certain conditions are met, the most important of which is that a person dedicates their death to Allah. This will not be achieved... Except 

 knowing Allah Almighty and submitting oneself to Him.

The meaning of my life being for Allah is that I have dedicated my life to Allah, in obedience to Him, and my death is also for Allah. How can a person's death be for Allah? Who can truly feel that Can death be an act of worship? Can death be a great act of worship to Allah Almighty? It must also be purely for Him, as mentioned in the Holy Quran.

A person cannot truly dedicate their life to Allah unless they first know Allah and then submit themselves to Him. Only then will they see a compelling force drawing them to dedicate their entire life to Allah. They will see it as an honor to devote their whole life to Him, and they will find themselves embarking on this path with desire and contentment.

Investing in Death

The leader martyred leader (may Allah be pleased with him), inspired by the Quranic perspective, believed that it is a blessing from Allah to humankind to be given the opportunity to invest in death. He says:

(Allah Almighty's vast mercy towards His servants is to opens for them wide and varied avenues through which they may attain His pleasure and what He has promised His chosen ones—He has opened for humankind the possibility of investing even in death, which is an inevitable certainty, a matter that must be addressed for every human being, whether righteous or wicked, young or old. Death is inevitable. And Allah, in His mercy towards His servants, has opened for humankind this great door: the possibility of investing in death to the highest and most sublime degree.

So when a person has this feeling: that he has dedicated his life to Allah, and dedicated his death to Allah, then he has truly invested in his life and in his death, benefited from his life and his death, and made his entire life and death an act in pursuit of Allah Almighty's pleasure, to attain closeness to Him, and to win the bliss He has prepared for His chosen ones.

(I have been commanded that my death be for Allah: for a person's death to be for Allah is when he dedicates himself to Allah Almighty, when he seeks martyrdom for the sake of Allah, when He prepares for martyrdom for the sake of Allah, when he has made it his mission to die for Allah's sake.

I cannot imagine any other way for a person to die for Allah except in this manner—not merely by being prepared, but by striving to die for Allah's sake, by attaining martyrdom . This is a characteristic of the Holy Quran, which makes it an essential quality for believers to possess this feeling. It is the very feeling we shy away from, the very feeling that even some religious people might advise us to avoid.

A Trade with Allah

"Jihad is one of the gates of Paradise," as narrated in a tradition from Imam Ali (peace be upon him). This important statement summarizes the Quranic perspective on jihad for the sake of God as a field of profit with Allah Almighty. This is what the leader martyr (may Allah be pleased with him) emphasized in in light of the Quranic verses:

But no, whoever knows Allah Almighty, the Messenger (peace and blessings be upon him and his family), the Holy Quran, knows this religion, and the greatness of this religion, will see that it is a small thing to offer in its cause, to sacrifice oneself and one's wealth. And whoever knows only titles will not offer even a little of their wealth, nor the slightest effort of their work; they will not give anything of this.

When you fall as a martyr

As Sayyed Hussein (may Allah be pleased with him) addresses in his treatise , the character of the believer and the goal he aspires to, emphasizing that true victory is the victory of the cause, and that a person's goal should be Allah's pleasure, whatever the consequences. Even if a person falls as a martyr, he has achieved a personal victory and a victory for the cause he defends. He says: “The believer's goal is to attain Allah's pleasure, to gain Allah's favor, and for his actions to achieve Allah's pleasure. The victory he desires, the victory he seeks, is the victory of the cause for which he strives, the cause that requires him to sacrifice himself and his wealth. If you are required to sacrifice yourself and your wealth, does that mean a personal, material victory for you? The one who sacrifices his wealth and his life and is killed in the way of God, has he achieved a personal, material victory? He has triumphed for the cause; he has attained the goal he sought, even if he lies slain on the burning sand. Has he not become a martyr? Has he not attained that great honor that God promised?” The martyrs, their blood and the blood of those like them, their souls and the souls of those like them—are these not the essential means to achieve victory for the cause?

The believer does not look to himself, to personal victory, personal goals, his own cause, his specific plan, or his own stance. The journey is a long one: working to exalt the word of Allah, to achieve victory for the religion of Allah, this time, or the second time, or the third time. If not through your own efforts, then through the efforts of others whom you have prepared, and so on… until victory is achieved, and victory is inevitable.

You are also victorious when you fall as a martyr for the sake of God. You are victorious, for you have done what you were required to do, sacrificing yourself and your wealth for the sake of God. When Muslims, or believers, see each other fallen on the battlefields of jihad, as happened on the day of Uhud, did not the Messenger of Allah (peace and blessings be upon him and his family) grieve when he saw Hamza fallen? And many other mujahideen fell. But did he stop after that? He never stopped, even though it was a loss to lose people. They are important, like Hamza, but it is a victory for the movement, a victory for the entire message movement... and in this movement, martyrs are bound to fall, even if they are of the highest rank, like this one.

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