Tirmidhi

Explanation:
1:
That is, we migrated by the command of the Prophet (sallallahu alayhi wa sallam), otherwise, during the migration, only Abu Bakr (radi Allahu anhu) was with the Prophet (sallallahu alayhi wa sallam). Or it means that we migrated before and after the Prophet (sallallahu alayhi wa sallam), and eventually all reached Madinah.

2:
That is, Allah has made it obligatory upon Himself by His own will; otherwise, who can make anything obligatory upon Him? Or you said this because Allah Himself has promised it, and Allah’s promise is always true and certain.

3:
That is, they passed away before the conquests, so they did not get the opportunity to benefit from the spoils of war (ghanimah); otherwise, the Companions did not migrate with the specific intention of acquiring spoils of war.

4:
Since Mus‘ab (radi Allahu anhu) passed away before there was abundance, there was not enough provision in the public treasury (bayt al-mal) to arrange for his shroud and burial.

Hadith Commentary:
➊
The meaning of migrating with the Messenger of Allah (sallallahu alayhi wa sallam) is that we migrated with his permission, because the only ones who migrated in the company of the Messenger of Allah (sallallahu alayhi wa sallam) were Abu Bakr (radi Allahu anhu) and his servant Amir bin Fuhayrah (radi Allahu anhu).
➋
For the benefits of Hadith number: 3914, see under Hadith: 3897.
➌
It should be noted that Khabbab bin al-Aratt (radi Allahu anhu) narrated this hadith at the time when he fell ill, and Abu Wa’il, the narrator of the hadith, came to visit him during his illness.
(Sahih al-Bukhari, Kitab al-Riqaq, Hadith: 6448)

Hadith Commentary:
(1)
In these hadiths, the incidents concerning Khabbab ibn al-Aratt radi Allahu anhu have been narrated in a particular sequence: first, he left his home and possessions for the sake of Allah and migrated along with the Messenger of Allah sallallahu alayhi wa sallam. Among those who migrated, there were some individuals who did not attain anything of this world. Among them was Mus'ab ibn Umayr radi Allahu anhu, who, after his death, was not even granted a complete shroud. Such people did not experience the comfort that came as a result of the conquests; rather, they gathered all their good deeds solely for the Hereafter. Some people lived to see the era of conquests. As a result, they acquired worldly comfort and wealth, and constructed grand houses. They received so much wealth that, apart from water and clay, they could find no other use for their riches.

(2)
Although a house is necessary to protect oneself from heat, cold, rain, etc., erecting unnecessary buildings, constructing multi-story plazas merely for pride, boasting, and ostentation, is contrary to the Islamic temperament; this can in no way be considered a good deed. The intent of Imam Bukhari rahimahullah in citing these hadiths is precisely this: that for a person to spend his wealth on grand buildings is nothing more than a worldly adornment. The temperament of Islam absolutely does not permit this. And Allah is the One whose help is sought.

Hadith Commentary:
The meaning is that some people passed away before attaining spoils and the wealth and means of the world, while others remained alive and their fruits flourished abundantly—that is, along with religion, they also witnessed the era of Islamic progress and prosperity, and they too attained a life of comfort and ease.
It is true: ﴿Inna ma‘a al-‘usri yusran﴾—surely, after hardship comes ease.

Hadith Commentary:
The meaning of migrating with the Messenger of Allah (sallallahu alayhi wa sallam) is that we migrated to Madinah Tayyibah with your permission, because only Abu Bakr (radi Allahu anhu) and Amir bin Fuhayrah (radi Allahu anhu) were actually with you during the migration.

Among those who migrated, there were some who became beloved to Allah before attaining any worldly wealth or means, and some who remained alive.

Their fruits blossomed and flourished.

Alongside their religious progress, they also witnessed a period of worldly ease and lived a life of comfort and relaxation, as the Noble Qur’an states that after every hardship comes ease. ()

Hadith Commentary:
That is, they attained worldly conquests, acquired abundant wealth and riches, and are spending their lives in comfort.

Hadith Commentary:
(1)
Hazrat Mus'ab bin Umair radi Allahu anhu was the very first to migrate from Makkah to Madinah Tayyibah and was appointed there to teach people the Qur'an.
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3925)
The Messenger of Allah sallallahu alayhi wa sallam had sent him along with the Ansar of the first Aqabah so that he could teach them the religion of Islam.
(Fath al-Bari: 11/336)
Hazrat Ali radi Allahu anhu narrates that we were sitting in the Prophet's Mosque with the Messenger of Allah sallallahu alayhi wa sallam when suddenly Hazrat Mus'ab bin Umair radi Allahu anhu arrived, wearing a patched, striped woolen cloak.
The Messenger of Allah sallallahu alayhi wa sallam, upon seeing his condition, became tearful because he had seen his life of affluence.
(Jami' al-Tirmidhi, Sifat al-Qiyamah, Hadith: 2476)
(2)
After the migration, Hazrat Mus'ab bin Umair radi Allahu anhu did not witness the era of conquests; he was martyred in this very state of poverty.
There were some companions radi Allahu anhum who, despite the conquests, did not wish to change their condition, such as Hazrat Abu Dharr Ghifari radi Allahu anhu.
Most of the companions witnessed the era of conquests, acquired wealth and property, and spent their lives in comfort and ease, but this wealth did not corrupt their minds; rather, they spent their wealth in building their Hereafter.
(3)
The apparent wording of the hadith indicates that those who acquired wealth and property after migration will have a reduction in their reward in the Hereafter, as Hafiz Ibn Hajar rahimahullah has written.
(Fath al-Bari: 11/336)
And Allah knows best.

Hadith Commentary:
➊
“Our reward became due upon Allah.”
By this is meant the reward and recompense of the Hereafter.
At this point, Allah the Exalted, purely out of His grace, bounty, and mercy, has made this reward incumbent upon Himself.
This does not refer to a legal obligation (wajib shar‘i) from which a responsible person (mukallaf) must abstain from falling short.
And “did not eat anything from their reward” refers to worldly reward.
➋
Since this hadith mentions the martyrdom of Mus‘ab ibn ‘Umayr (radi Allahu anhu), which took place at the Battle of Uhud, Imam al-Bukhari (rahimahullah) has narrated this hadith.
We will explain its details in Kitab al-Riqaq, Hadith 6448,
by the permission of Allah the Exalted.

Hadith Commentary:
Those Companions (Sahabah radi Allahu anhum) who later became inheritors of the lands of the earth and came to possess its crowns and thrones, and whom Allah granted abundant blessings in this world as well as made them deserving of a great reward in the Hereafter, are the ones who benefited. As for those who were martyred earlier, all of their reward was reserved for the Hereafter. In this world, they did not witness the era of Islam’s progress. Among them were sincere devotees of Islam such as Mus‘ab ibn ‘Umayr (radi Allahu anhu), who is mentioned here. This young man from the Quraysh was among the earliest preachers of Islam, who, even before the Prophet’s (sallallahu alayhi wa sallam) migration, came to Madinah and attained the great reward of spreading Islam. His detailed biography is worthy of repeated study and has been written in detail elsewhere.

Hadith Commentary:
In this hadith, the martyrdom of Hazrat Mus'ab bin Umair (radi Allahu anhu) is mentioned; this is why Imam Bukhari (rahimahullah) has narrated it.
He did not witness the era of Islamic progress in this world; all his reward has been reserved for the Hereafter.
This young man from the Quraysh was among the earliest preachers of Islam, who, before the Prophet’s (sallallahu alayhi wa sallam) migration, came to Madinah Tayyibah and fulfilled the duty of spreading Islam. And those noble Companions (radi Allahu anhum) who witnessed the progress of Islam later became heirs to the lands of the world and inherited crowns and thrones.
Allah, the Exalted, granted them much in this world, and in the Hereafter as well, they became deserving of a great reward.

Hadith Commentary:
The correspondence between the chapter and the hadith is evident, because when the shroud of Hazrat Mus'ab bin Umair radi Allahu anhu proved insufficient, his feet were covered with a type of grass called idhkhir.

Hadith Commentary:
(1)
From this hadith, it is understood that if the shroud (kafan) is insufficient, then preference should be given to covering the head, because the head is superior to the feet. And some izkhir (a type of grass) or any other grass, etc., should be placed over the feet. One should not extend one's hand to ask from people. This issue can also be deduced from the following hadith: It is narrated from Jabir (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) used to gather two men from the martyrs of Uhud in a single garment. (Sahih al-Bukhari, al-Jana'iz, Hadith: 1343) Hafiz Ibn Hajar (rahimahullah) writes: If only this much shroud is available from the deceased's estate, then suffice with it. Do not wait for anything further to bury him.

(2)
In this hadith, the manner of shrouding Mus'ab ibn 'Umayr (radi Allahu anhu) is described, while in al-Mustadrak al-Hakim, there is also a narration of Hamzah (radi Allahu anhu) being shrouded in the same way. (Fath al-Bari: 3/181) In this hadith, it is mentioned regarding the early Muslims what kind of worldly life they led, and it is also understood that enduring the hardships of poverty and hunger are among the stations of the righteous.

Hadith Commentary:

Benefits and Issues:
➊ If, due to straitened and harsh circumstances, there is difficulty in obtaining shrouds (kafan), then out of necessity and compulsion, a single cloth as a shroud is permissible.
➋ And if that cloth is also narrow, then the head will be covered and some grass or straw will be placed towards the feet.
➌ In the early period of migration (hijrah), the Muslims were impoverished and destitute.
➍ Later, as a result of the blessings of conquests, there was an abundance of wealth and servants, and Muslims attained all kinds of facilities and comforts, and this was a worldly blessing of jihad.
➎ And in the Hereafter, certainly, the reward and recompense will be many times greater than this.

Benefits and Issues:
➊
The fundamental principle is that the shroud (kafan) should be provided from the deceased’s own wealth.

➋
Even a single sheet suffices as a shroud (kafan).

➌
If the shroud (kafan) cloth is narrow, then the head should be covered and grass or similar material should be placed over the feet.

➍
The lives of our noble Companions (radi Allahu anhum ajma‘in) and the pious predecessors (salaf salihin) were extremely modest and based on sufficiency, to the extent that sometimes even a complete shroud (kafan) was not available for some of them.

Benefits and Issues:
➊
Arranging the shrouding and burial of the deceased is obligatory before the payment of debts and the execution of bequests.
If the heir or any other person does not make this arrangement, then the expense will be taken from the deceased’s own wealth.
If the entire wealth of the deceased is spent on his shrouding and burial,
then the other heirs, etc., will be deprived.

➋
In the early days of Islam, the economic condition of the noble Companions (radi Allahu anhum ajma'in) was very straitened.

➌
Hazrat Mus'ab (radi Allahu anhu) was shrouded in his own sheet.
No further arrangements could be made.

➍
The entire wealth of Hazrat Mus'ab (radi Allahu anhu) was only this.
Therefore, his shroud was prepared from it.

1904. Commentary:

➊ These words do not mean that they will not receive reward in the Hereafter; rather, the intent is that some results of their migration (hijrah) were also attained in this world. In the end, they will certainly receive reward. However, companions like Mus‘ab radi Allahu anhu will have a much higher rank.

➋ In this narration, there is no mention of a shirt (qamis). From this, the permissibility of shrouding (kafan) without a shirt is inferred, whereas at the beginning of the chapter, the narration of ‘Abdullah ibn Ubayy indicates the permissibility (of a shirt in the shroud). However, this is when there is no other option available. Also, mentioning it under the given heading may serve to show that shrouding in a single cloth is also permissible when the situation is such. And Allah knows best.

Benefit:
In this hadith, there is evidence of the utmost sincerity of the noble Companions (radi Allahu anhum ajma'in). Especially, the virtues of Sayyiduna Mus'ab bin Umair (radi Allahu anhu) are established, who was a prince, but due to the religion, when he passed away, he was distant from worldly matters. He was so poor that at the time of his death, he did not even possess enough cloth to cover his entire body. Subhan Allah, how great is the virtue of that person who spends everything he has for the religion, «اللهم اجعلنا منهم». This hadith also proves that the shroud (kafan) should be from the wealth of the deceased, and it is also established that the body of the deceased should be completely covered when buried, even if it is covered with something other than cloth.