سنن ابي داود
Abu Dawud
كتاب الجنائزFunerals (Kitab Al-Janaiz)
باب فِي الشَّهِيدِ يُغَسَّلُChapter: Should The Martyr Be Washed.
Hadith 3135
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ ، حَدَّثَنَا ابْنُ وَهْبٍ . ح وحَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ ، أَخْبَرَنَا ابْنُ وَهْبٍ ، وَهَذَا لَفْظُهُ ، أَخْبَرَنِي أُسَامَةُ بْنُ زَيْدٍ اللَّيْثِيُّ ، أَنَّ ابْنَ شِهَابٍ أَخْبَرَهُ ، أَنَّ أَنَسَ بْنَ مَالِكٍ ، حَدَّثَهُمْ : أَنَّ شُهَدَاءَ أُحُدٍ لَمْ يُغَسَّلُوا ، وَدُفِنُوا بِدِمَائِهِمْ ، وَلَمْ يُصَلَّ عَلَيْهِمْ .
Narrated Anas ibn Malik: The martyrs of Uhud were not washed, and they were buried with their blood. No prayer was offered over them.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
For the martyr of the battlefield, the ruling is that he should be buried as he is, without ritual bath (ghusl), drenched in blood and in the very clothes in which he was martyred, as has been mentioned in the aforementioned ahadith.
➋
The aforementioned ahadith are the evidence for those who hold the view that the funeral prayer (salat al-janazah) should not be performed for the martyr. However, from some narrations, the permissibility of performing the funeral prayer is also established. Therefore, there is latitude in this matter, and both situations are permissible. However, from the perspective of the evidences, the preferred position appears to be the first one, while the second is only permissible. On the basis of this permissibility, making the funeral prayer for the martyr a means of publicity and propaganda is not a commendable act. In this manner, even its permissibility becomes questionable.
➊
For the martyr of the battlefield, the ruling is that he should be buried as he is, without ritual bath (ghusl), drenched in blood and in the very clothes in which he was martyred, as has been mentioned in the aforementioned ahadith.
➋
The aforementioned ahadith are the evidence for those who hold the view that the funeral prayer (salat al-janazah) should not be performed for the martyr. However, from some narrations, the permissibility of performing the funeral prayer is also established. Therefore, there is latitude in this matter, and both situations are permissible. However, from the perspective of the evidences, the preferred position appears to be the first one, while the second is only permissible. On the basis of this permissibility, making the funeral prayer for the martyr a means of publicity and propaganda is not a commendable act. In this manner, even its permissibility becomes questionable.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3135
