Explanation of his saying: "So among us are those who died without having consumed any of their reward, among them Mus'ab ibn 'Umar, who was killed on the Day of Uhud."

The Shaykh : Then he elaborates, saying regarding these mujahideen who emigrated in the cause of Allah: "So among us are those who died without having consumed any of their reward, among them Mus'ab ibn 'Umar."
Here, too, there is a subtle point and an important benefit. He says: "Among us are those who died and did not consume any of their reward." Does a mujahid in the cause of Allah consume any of his reward?
I believe this point is hidden from the majority of students of knowledge, and indeed from many of the specialized scholars; only those who have looked into the Sunnah know it. The explanation and clarification of "consuming from his reward" is in an authentic hadith: that a mujahid in the cause of Allah (Mighty and Majestic) who returns having gained something from the spoils has consumed one-third of his reward, and Allah has saved the remaining two-thirds for him in the Hereafter. However, if the mujahid in the cause of Allah does not obtain any of the material spoils, he returns with his reward complete and abundant for him with Allah (Mighty and Majestic) on the Day of Resurrection.
To this hadith, and without doubt, al-Khabbab ibn al-Art was cultured, and as they say today, he was a graduate of the school of the Messenger of Allah (peace and blessings be upon him). In this school, he (peace be upon him) said what you heard of that explanation. He points very simply to this hadith when he says: "And among us are those who did not consume any of their reward." He gave Mus'ab ibn 'Umar as an example, describing Mus'ab's state of extreme poverty when he was killed as a martyr on the Day of Uhud. He said: "We found nothing to shroud him in except a cloak."
In this hadith, there is an indication that although martyrs are not washed, and although they are generally not prayed over, there is a difference in these two rulings based on what is established in the Sunnah. A martyr in battle is not washed, and the funeral prayer is not performed for him unless it becomes easy for some Muslims to pray over him. Praying over him is permissible, but the difference between this martyr and other Muslim dead is that the funeral prayer is not obligatory for the martyr; he can be buried without any prayer at all. However, this does not mean that the funeral prayer over him is not permissible, nor does it mean that the funeral prayer over him is an innovation. If it were not established in the Sunnah that the Prophet (peace and blessings be upon him) prayed over some of the martyrs, then praying over a martyr would be an innovation in Islam, as it would be one of the newly invented matters. But since it is established in the authentic Sunnah that the Messenger (may Allah's prayers and peace be upon him) sometimes prayed over some of the martyrs, his prayer indicated the permissibility of praying over a martyr, but only sometimes. The general rule, which is necessitated by the circumstances of battles, is that it is not possible to pray over this martyr, perhaps because if one waits for him, some corruption may spread to his body. Therefore, the Sunnah is to hasten to bury him.
As for washing him, it is certain that it is not prescribed, and it is not like the prayer, where he is sometimes washed and sometimes not. No, the ruling in that matter is that he is not washed at all, and he is buried in the clothes in which he died. However, in this hadith and others, it is clarified that the meaning of the martyr being buried in the clothes in which he was killed does not mean that shrouding him is not part of the Sunnah. Rather, he is shrouded over the clothes in which he died and buried with this shroud. In applying this Sunnah, when they wanted to bury Mus'ab ibn 'Umar (may Allah be pleased with him), they did not find for him a cloak except a short one that did not cover his entire body. So it was as you heard from al-Khabbab: when we covered his head with it, his feet would stick out, and when we covered his feet, his head would stick out. So the Messenger (peace be upon him) provided them with a way out of that. He ordered them, saying: "The Messenger of Allah (peace and blessings be upon him) ordered us to cover his head and to place some of the qust plant on his feet." This is the state of one who died without having consumed any of the reward of his jihad, like Mus'ab ibn 'Umar.
He said in the completion of the hadith: "And among us are those whose fruit has ripened, and he is gathering it." He is harvesting it and benefiting from it.
In this, there is an indication of what was mentioned previously in the earlier hadith in the sermon of 'Uthbah ibn Ghazwan, that they had benefited from their jihad. So among them were many governors in the borders of the lands and in many lands. Such people are those whose fruit has ripened. As for al-Khabbab ibn al-Art, he died as a martyr—excuse me—as for Mus'ab ibn 'Umar, he died as a martyr and did not reach that time when Allah opened up the lands for the Muslims and many of them harvested the fruits of their previous jihad.
The hadith that follows it is a good hadith.

The questioner : The one before it—Professor—you did not mention it.

The Shaykh : It is an authentic hadith; because al-Bukhari and Muslim narrated it.

The questioner : ... .

The Shaykh : Did it follow 'Uthbah ibn Ghazwan?

The questioner : ... .

The Shaykh : This is weak.