Explanation of his saying: “And among us is one who died without having consumed any of his reward.”

The Shaykh : Then he elaborates, saying regarding these mujahideen in the path of Allah: “And among us is one who died without having consumed any of his reward. Among them is Mus'ab ibn 'Umar.” Here, too, there is a point and an important benefit. He says: “Among us is one who died without having consumed any of his reward.” Does the mujahid in the path of Allah consume any of his reward? I think this point is hidden from the masses of students of knowledge, and even from many of the specialized scholars. Only the one who has looked into the Sunnah knows it. The explanation and elaboration of consuming from one's reward is in an authentic hadith: the mujahid in the path of Allah, the Exalted, if he returns and has gained something from the spoils, he has consumed one-third of his reward from what Allah has stored for him in the Hereafter. The other two-thirds remain. As for if the mujahid in the path of Allah did not obtain anything from the material spoils, he returns and his reward is abundant for him with Allah, the Exalted, complete on the Day of Resurrection. This is the hadith. And there is no doubt that al-Khabbab ibn al-Art was cultured, and as they say today, a graduate of the school of the Messenger of Allah (peace and blessings be upon him). And in this school, he (peace be upon him) said what you heard of that explanation. It is a very simple indication to this hadith. Then he says: “And among us is one who consumed his reward, and among us is one who did not consume any of his reward.” And he gave an example of that: Mus'ab ibn 'Umar. He describes the state of Mus'ab of extreme poverty when he was killed as a martyr on the day of Uhud. He said: “So we found nothing to shroud him in except a cloak.” In this hadith is an indication that martyrs, even though they are not washed, and even though they are not prayed over in the majority of cases, and there is a difference in these two rulings regarding what is transmitted in the Sunnah. The martyr in battle is not washed and not prayed over, except if it becomes easy for some Muslims to pray over him; the prayer over him is permissible. But the difference between this martyr and the other deceased Muslims is that the funeral prayer is not obligatory for the martyr, so he can be buried without prayer absolutely. But this does not mean that the funeral prayer over him is not permissible. It does not mean that the funeral prayer over him is a religious innovation. Because if it had not been established in the Sunnah that the Prophet (peace and blessings be upon him and his family) prayed over some of the martyrs, if this had not been established, the prayer over the martyr would have been a religious innovation in Islam, because it would be from the newly invented matters. But because it is established in the authentic Sunnah that the Messenger, may the prayers and peace of Allah be upon him, sometimes prayed over some of the martyrs, his prayer indicated the permissibility of praying over the martyr, but sometimes. As for the majority, which is what the circumstances require... that it is not possible to pray over this martyr, perhaps... that something of corruption hastened to his body. So the Sunnah is to hasten to bury him. As for washing him, it is a settled matter that it is not prescribed, and it is not like the prayer, where he is washed sometimes and not washed sometimes. No, rather the ruling in that is that he is not washed absolutely, and he is buried in the clothes in which he died. But in this hadith and others, it is explained that the meaning of the martyr being buried in the clothes in which he was killed does not mean that it is not from the Sunnah to shroud him. Rather, he is shrouded over the clothes in which he died... with this shroud, to realize 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 whole body. So it was, as you heard from al-Khabbab, if we covered his head, his feet would come out, and if we covered his feet, his head would come out. So the Messenger of Allah (peace and blessings be upon him and his family) provided them with a way out of that. He ordered them and said: “So the Messenger of Allah (peace and blessings be upon him and his family) ordered us to cover his head and to place on his feet some of the 'idhkhir.” This is the state of the one who died and did not consume any of the reward of his jihad, like Mus'ab ibn 'Umar. He said in the completion of the hadith: “And among us is one whose fruit has ripened, so he is plucking it...” And he elaborates on it. And in this is an indication to what was mentioned previously in the previous hadith in the story of 'Uthman ibn Ghazwan, that they had invested their jihad, so there were many of them as governors in the borders of the lands and the many lands. Like these, his fruit has ripened. As for al-Khabbab ibn al-Art, he died recently, excuse me. As for Mus'ab ibn 'Umar, he died a martyr and did not reach that time in which Allah opened the lands of the Muslims, and many of them harvested from the fruits of their previous jihad. The hadith after it is a good hadith...

The questioner : ... .

The Shaykh : An authentic hadith narrated by al-Bukhari and Muslim... 'Uthman ibn Ghazwan...

The questioner : ... .

The Shaykh : This is weak.