سنن نسائي
Nasai
كتاب الجنائزThe Book of Funerals
بَابُ : الصَّلاَةِ عَلَى الشُّهَدَاءِChapter: Offering The Funeral Prayer For Martyrs
Hadith 1955
اُردوEn
أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ ، قال : أَنْبَأَنَا عَبْدُ اللَّهِ , عَنِ ابْنِ جُرَيْجٍ ، قال : أَخْبَرَنِي عِكْرِمَةُ بْنُ خَالِدٍ ، أَنَّ ابْنَ أَبِي عَمَّارٍ أَخْبَرَهُ ، عَنْ شَدَّادِ بْنِ الْهَادِ ، أَنَّ رَجُلًا مِنَ الْأَعْرَابِ جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَآمَنَ بِهِ وَاتَّبَعَهُ ، ثُمَّ قَالَ : أُهَاجِرُ مَعَكَ , فَأَوْصَى بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْضَ أَصْحَابِهِ ، فَلَمَّا كَانَتْ غَزْوَةٌ ، غَنِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَبْيًا فَقَسَمَ وَقَسَمَ لَهُ ، فَأَعْطَى أَصْحَابَهُ مَا قَسَمَ لَهُ وَكَانَ يَرْعَى ظَهْرَهُمْ ، فَلَمَّا جَاءَ دَفَعُوهُ إِلَيْهِ , فَقَالَ : مَا هَذَا ؟ قَالُوا : قِسْمٌ قَسَمَهُ لَكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخَذَهُ ، فَجَاءَ بِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : مَا هَذَا ؟ قَالَ : " قَسَمْتُهُ لَكَ " , قَالَ : مَا عَلَى هَذَا اتَّبَعْتُكَ ، وَلَكِنِّي اتَّبَعْتُكَ عَلَى أَنْ أُرْمَى إِلَى هَاهُنَا وَأَشَارَ إِلَى حَلْقِهِ بِسَهْمٍ فَأَمُوتَ فَأَدْخُلَ الْجَنَّةَ ، فَقَالَ : " إِنْ تَصْدُقِ اللَّهَ يَصْدُقْكَ " , فَلَبِثُوا قَلِيلًا ثُمَّ نَهَضُوا فِي قِتَالِ الْعَدُوِّ ، فَأُتِيَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحْمَلُ قَدْ أَصَابَهُ سَهْمٌ حَيْثُ أَشَارَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَهُوَ هُوَ ؟ " , قَالُوا : نَعَمْ , قَالَ : " صَدَقَ اللَّهَ فَصَدَقَهُ " ثُمَّ كَفَّنَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي جُبَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ قَدَّمَهُ فَصَلَّى عَلَيْهِ فَكَانَ فِيمَا ظَهَرَ مِنْ صَلَاتِهِ : " اللَّهُمَّ هَذَا عَبْدُكَ خَرَجَ مُهَاجِرًا فِي سَبِيلِكَ فَقُتِلَ شَهِيدًا أَنَا شَهِيدٌ عَلَى ذَلِكَ " .
´It was narrated from Shaddad bin Al-Had that:` a man from among the Bedouins came to the Prophet and believed in him and followed him, then he said: "I will emigrate with you." The Prophet told one of his Companions to look after him. During one battle the Prophet got some prisoners as spoils of war, and he distributed them, giving him (that Bedouin) a share. His Companions gave him what had been allocated to him. He had been looking after some livestock for them, and when he came they gave him his share. He said: "What is this?" They said: "A share that the Prophet has allocated to you." He took it and brought it to the Prophet and said: "What is this?" He said: "I allocated it to your." He said: "It is not for this that I follwed you. Rather I followed you so that I might be shot her - and he pointed to his throat - with an arrow and die and enter Paradise." He said: "If you are sincere toward Allah, Allah will fulfill your wish." Shortly after that they got up to fight the enemy, then he was brought to the Prophet; he had pointed to. The Prophet said: "Is it him?" They said: "yes." He said: "He was sincere toward Allah and Allah fulfilled his wish." Then the Prophet shrouded him in his own cloak and out him in front of him and offered the (funeral) prayer for him. During his supplication he said: "O allah, this is Your sloave who went out as a emigrant (Muhajir) for your sake and was killed as a martyr; I am a witness to that.: (Sahih) .
Explanation & Benefits
Hafiz Muhammad Ameen
1955. Commentary:
➊ What good fortune! What an exalted rank was granted to this Bedouin, that the Messenger of Allah sallallahu alayhi wa sallam is bearing witness in such emphatic words on his behalf. Radi Allahu anhu! Where is the place for every claimant to have such a decisive testimony?
➋ "He performed the prayer": Some scholars have interpreted this as making supplication (du'a) instead, because here there is no mention of arranging the rows or of the takbirs, only the mention of supplication. Therefore, according to them, this meaning is more appropriate so that it conforms with those most authentic ahadith in which it is mentioned that the funeral prayer was not performed for the martyrs of Uhud. However, from the absence of mention of these acts in this hadith, it does not necessarily follow that these acts did not occur at all; rather, it could also be due to brevity. Some have deduced from this narration the permissibility of performing the funeral prayer for a martyr. If preference is to be given, then preference should be given to the most authentic narrations in which it is mentioned that the funeral prayer was not performed. If reconciliation is sought, then in this narration the meaning of supplication (du'a) should be adopted. Or, according to Imam Ahmad rahimahullah, it may be said that the funeral prayer for a martyr can be performed, but it is not obligatory. This is the correct and most accurate position. The apparent meaning of the hadith also demands this. All other possibilities are just conjectures. Moreover, from the omission of the funeral prayer for the martyrs of the Battle of Uhud, it does not follow that the funeral prayer for martyrs is invalid, nor does it follow that the funeral prayer for any other martyr should not be performed, or that the Prophet sallallahu alayhi wa sallam did not perform it. Both ways are permissible: to perform it or not to perform it. However, since this is a supplication and a means of forgiveness and elevation of ranks, which every Muslim, no matter how high his status, remains in need of, therefore, performing the funeral prayer for a martyr, rather than omitting it, is preferable and more virtuous. And Allah knows best.
➋ The Noble Prophet sallallahu alayhi wa sallam used to take great care of his companions, especially the poor.
➌ The martyr (shahid) will not be given a ritual bath (ghusl).
➎ The martyr will be shrouded (kafan will be given).
➊ What good fortune! What an exalted rank was granted to this Bedouin, that the Messenger of Allah sallallahu alayhi wa sallam is bearing witness in such emphatic words on his behalf. Radi Allahu anhu! Where is the place for every claimant to have such a decisive testimony?
➋ "He performed the prayer": Some scholars have interpreted this as making supplication (du'a) instead, because here there is no mention of arranging the rows or of the takbirs, only the mention of supplication. Therefore, according to them, this meaning is more appropriate so that it conforms with those most authentic ahadith in which it is mentioned that the funeral prayer was not performed for the martyrs of Uhud. However, from the absence of mention of these acts in this hadith, it does not necessarily follow that these acts did not occur at all; rather, it could also be due to brevity. Some have deduced from this narration the permissibility of performing the funeral prayer for a martyr. If preference is to be given, then preference should be given to the most authentic narrations in which it is mentioned that the funeral prayer was not performed. If reconciliation is sought, then in this narration the meaning of supplication (du'a) should be adopted. Or, according to Imam Ahmad rahimahullah, it may be said that the funeral prayer for a martyr can be performed, but it is not obligatory. This is the correct and most accurate position. The apparent meaning of the hadith also demands this. All other possibilities are just conjectures. Moreover, from the omission of the funeral prayer for the martyrs of the Battle of Uhud, it does not follow that the funeral prayer for martyrs is invalid, nor does it follow that the funeral prayer for any other martyr should not be performed, or that the Prophet sallallahu alayhi wa sallam did not perform it. Both ways are permissible: to perform it or not to perform it. However, since this is a supplication and a means of forgiveness and elevation of ranks, which every Muslim, no matter how high his status, remains in need of, therefore, performing the funeral prayer for a martyr, rather than omitting it, is preferable and more virtuous. And Allah knows best.
➋ The Noble Prophet sallallahu alayhi wa sallam used to take great care of his companions, especially the poor.
➌ The martyr (shahid) will not be given a ritual bath (ghusl).
➎ The martyr will be shrouded (kafan will be given).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1955
