Shuhadaa (shahidai) suna da nau'i uku; shahidi na Lahira amma ba bisa ka'idojin duniya ba; shahidi na duniya kawai, da kuma shahidi na duniya da Lahira. Dangane da shahidi na Lahira kawai, wanda ba shi da matsayin shahada a duniya, an ambace su a cikin hadisai. A wasu riwayoyi sun kai bakwai, a wasu takwas, a wasu tara, kuma a wasu sha ɗaya. Ingantaccen matsayi, kamar yadda ya zo a cikin Muslim, shi ne cewa su biyar ne, wato: (al-mat'un) wanda shi ne wanda ya mutu sanadiyyar annoba, watau sanannen annobar nan; (al-mabtun) wanda shi ne mai gudawa; wanda ya nutse a ruwa ya mutu saboda ruwan; wanda ya mutu sanadiyyar (al-hadm) watau ginin da ya rushe; da kuma wanda ya mutu a hanyar ɗaukaka kalmar Allah a wajen fagen yaƙi. Muslim ya ruwaito daga Abu Hurayra (ra) cewa Manzon Allah ﷺ ya ce:

Martyrs (shuhadaa) are of three types; the shaheed of the Akhirah but not by the rules of the world; the shaheed of the world only and the shaheed of the world and Akhirah. As for the shaheed of the Akhirah only and not of this world, they are mentioned in the ahadith. In some narrations they are seven, in some eight, in some nine and in some eleven. The authentic (position) as what came in Muslim is that they are five who are: (al-mat’un) who is the one who dies in the plague i.e. the famous pestilence, the (mabtun) who is the one with diarrhoea, the drowned person who dies because of water, the one who dies of (al-hadm) i.e. the collapsed building, and the one who dies in the way of raising the word of Allah outside the battlefield. Muslim narrated from Abu Hurayra (ra) that the Messenger of Allah (saw) said:

Muslim ya ruwaito daga Abu Hurairah (ra) wanda ya ce: Manzon Allah ﷺ ya ce:

Muslim narrated from Abu Hurairah (ra) who said: The Messenger of Allah (saw) said:

Ma'anar waɗannan shahidai ita ce: suna da ladan shahidai a Lahira; amma a duniya kuwa, ana yi musu wanka, ana kuma yi musu sallah. Idan aka faɗi kalmar "shahidi" dangane da lada da hadisin da ya zo game da hakan, to daidai ne a yi ƙarin bayani ga waɗannan mutane. Amma idan an yi amfani da kalmar "shahidi" ba tare da takaitawa ba, babu wani abin da ke nuna ta, to ba a ɗauke ta a matsayin tana nufin waɗannan mutane ba, sai dai tana nufin waɗanda aka kashe a tafarkin Allah kawai.

The meaning of these shuhadaa is that there is for them in the Akhirah the reward of the shuhadaa; as for this world, they are washed and prayed over. When the word “shaheed” is said in connection with reward and the hadith about that, it is correct to generalize it to these (persons). However, if the word “shaheed” is used in an unrestricted manner without any connotation, then it is not taken to denote these (persons) but rather to denote only those killed in the way of Allah.

Shahidin duniya, ba lahira ba, shi ne wanda ya ɗauki hukuncin shahidin duniya, dangane da cewa ba a yi masa wanka ba, ba kuma a yi masa salla ba, sai dai a binne shi cikin tufafinsa. Sai dai shi ba ya samun a lahira ladan shahidin da ya yi yaƙi don ɗaukaka kalmar Allah (SWT). Wannan shi ne wanda ya yi yaƙi ba a hanyar Allah ba, kamar yaƙi don neman suna kawai ko don ganima, ko kuma yayin da yake ja da baya. Wannan saboda hadisai sun ƙayyade ladan shahidi ga wanda ya yi shahada a hanyar Allah (SWT), kuma wanda ya yi yaƙi yana gaba, ba yana ja da baya ba. Muslim ne ya ruwaito shi daga Abu Musa al-Ash'ari.

As for the shaheed of the world not the Akhirah, he is the one who takes the rules of the shaheed of the world in so far as he is not washed nor prayed over but rather buried in his clothes. However he does not take in the Akhirah the reward of the shaheed who fought to raise the word of Allah the highest. This is the one who fights in other than the way of Allah such as fighting for fame or booty alone or while retreating. This is because the ahadith specified the shaheed’s reward for the shaheed who fights in the way of Allah (swt), and the one fighting advancing not retreating. Muslim narrated from Abu Musa al-Ash’ari

Muslim ya ruwaito daga Abu Musa

Muslim narrated from Abu Musa

Manzon Allah ya sanya sharadi ga shahidi samun gafarar zunubansa cewa ya yi yaƙi yana ci gaba, ba yana ja da baya ba. Muslim ya ruwaito daga Abdullah bin Abi Qatadah, daga Qatadah, cewa ya ji ana ruwaitowa daga Manzon Allah ﷺ.

The Messenger made a condition of the shaheed being forgiven his sins that he fights advancing not retreating. Muslim narrated from Abdullah bin Abi Qatadah from Qatadah that he heard it being narrated from the Messenger of Allah

Fahimtar wannan ita ce cewa sha'anin mayaƙin da ya janye baya ba a gafarta masa zunubansa ba, kuma ba ya samun ladan shahada. Game da wanda ya yi yaƙi don neman suna, Manzon Allah ﷺ ya bayyana cewa za a azabtar da shi, duk da haka ya kira shi shahīd. Muslim ya ruwaito daga Sulaiman bin Yasar, wanda ya ce: Mutane sun warwatse a kewayen Abu Hurairah (ra), sai Natil, wanda yake daga mutanen Sham, ya ce masa: "Ya Shaikh, ka ba mu labarin wani hadisi da ka ji daga Manzon Allah ﷺ." Sai ya ce: "Eh, na ji Manzon Allah ﷺ yana cewa:"

The understanding of this is that the retreating fighter’s sins are not forgiven nor does he have the reward of the shaheed. As for the one fighting for fame, the Messenger (saw) clarified that he would be punished and (yet) called him shaheed. Muslim narrated from Sulayman bin Yasar who said: People dispersed about Abu Hurairah (ra) and Natil who was from the people of Sham said to him: O Sheikh related to us a hadith you heard from the Messenger of Allah (saw). He said: Yes, I heard the Messenger of Allah (saw) saying:

Har zuwa ƙarshen hadisin. Wannan yana nuna cewa wanda aka kashe saboda neman suna, koda yana karɓar hukunce-hukuncen shahid a duniya, ba zai samu ladan shahid ba a Ranar Alƙiyama, a maimakon haka za a azabtar da shi.

Till the end of the hadith. This indicates that the one killed for fame, even if he takes the rules of the shaheed in this world, will not gain the reward of the shaheed on the Day of Judgement but would be punished.

Shahidin duniya da lahira kuwa shi ne wanda ya yi yaƙi da kafirai don ɗaukaka kalmar Allah, kuma aka kashe shi a filin yaƙi tsakanin Musulmi da kafirai, ko yaƙin ya kasance a ƙasar yaƙi ne ko a ƙasar Musulunci. Allah (SWT) ya ce:

As for the shaheed of the world and the Akhirah, he is the one who fights the disbelievers to raise the word of Allah and was killed in the battle (field) between Muslims and disbelievers, whether the fighting was in the land of war or the Islamic land. Allah (swt) said:

Wannan shahidi shi ne wanda hukunce-hukuncen Shari'a suka zo game da haƙƙoƙinsa. An keɓe shi da kasancewa wanda aka kashe a yaƙi da kafirai; haka kuma wanda aka ji rauni a fagen yaƙi sannan ya mutu sakamakon raunin da ya samu a fagen yaƙi, shi ma ana ɗaukarsa kamar wanda aka kashe a fagen yaƙi. Amma banda waɗannan, ba a ɗaukarsu shahidai. Saboda haka, wanda aka kashe yayin faɗa da 'yan tawaye (bughat) ba a ɗaukarsa shahidi, haka ma wanda aka ji rauni a fagen yaƙi sannan ya warke daga raunin ya mutu saboda shi. Shahidin da yake da hukunce-hukunce na musamman, kuma wanda Allah ya faɗi cewa yana raye, an keɓe shi ga wanda aka kashe a fagen yaƙi da kafirai don ɗaukaka kalmar Allah, da kuma wanda aka ji wa rauni a fagen yaƙi sannan ya mutu sakamakon wannan raunin.

This shaheed is the one upon whose rights came in the Shari’ah rules. He is specified as the one killed in the war with disbelievers; similarly the one who was wounded in the battlefield then died of the wound he received in the battlefield is also considered like the one killed in the battlefield. As for other than these, they are not considered shaheed. Accordingly the one killed in fighting with rebels (bughat) is not considered shaheed nor the one wounded in the battlefield then recovered from the wound then died because of it. The shaheed who has specific rules, and the one about whom Allah stated that he is alive, is specified to the one killed in the battlefield with the disbelievers to raise the word of Allah and the one injured in the battlefield then died due to this wound.

Ka'idar wannan shahidi ita ce, ba a yi masa wanka ba, kuma ba a naɗe shi da kafan kabari ba; a maimakon haka, ana binne shi cikin jininsa da tufafinsa, domin shahidi zai tashi a Ranar Alƙiyama da ƙamshin jininsa kamar ƙamshin miski mafi daɗin ƙamshi. Dangane da rashin yi wa shahidi wanka kuwa, wannan yana bisa abin da Al-Bukhari ya ruwaito daga Jabir, wanda ya ce:

The rule of this mentioned shaheed is that he is neither washed nor shrouded in burial shrouds; rather he is buried in his blood and clothes because the shaheed is resurrected on the Day of Judgement with the smell of his blood like the sweetest-smelling musk. As for not washing the shaheed, this is due to what Al-Bukhari narrated from Jabir who said:

Kuma Ahmad (ya ruwaito) cewa Annabi ﷺ ya ce game da waɗanda aka kashe a yakin Uhud:

And Ahmad (narrated) that the Prophet (saw) said about those killed in Uhud:

An rawaito cewa Annabi ﷺ ya ce game da waɗanda aka kashe a Uhudu:

It is narrated that the Prophet (saw) said about those killed in Uhud:

An Anas ya ruwaito

It has been narrated from Anas

Kamar yadda bai yi wa waɗanda aka kashe a Uhud wanka ba, haka nan bai yi wa shahidan Badar wanka ba; sannan haka nan bai yi wa shahidan Khandaq da Khaibar wanka ba. Don haka ya bayyana cewa ba a yin wa shahidi wanka. Haka nan ba a naɗe shahidi a cikin kafanin da ake naɗe mamaci da shi ba; a maimakon haka ana naɗe shi a cikin tufafin da yake sanye da su, saboda maganar Manzon Allah ﷺ game da waɗanda aka kashe a Uhud.

Just as he did not wash those killed in Uhud, he did not wash the shuhadaa of Badr; similarly he did not wash the shuhadaa of Khandaq and Khayber. So it became clear that the shaheed is not washed. Similarly the shaheed is not enshrouded as the dead person is shrouded; rather he is shrouded in the clothes that he has due to the Messenger of Allah (saw)’s statement about those killed in Uhud:

Kuma saboda abin da Ibn Abbas (ra) ya ruwaito

And also due to what ibn Abbas (ra) narrated

Game da sallah a kan shahīd, an halatta a yi musu sallah, kuma an halatta a bar yin musu sallah. Game da halascin yin sallah a kansu, hakan yana bisa ga hadisan da suka zo cewa Manzon Allah ﷺ ya yi sallah a kan wadanda aka kashe a Uhudu bayan an binne su, kuma ya yi sallah a kan Hamza da wani mutum da aka kashe a fagen yaki. A cikin Al-Bukhari an rawaito daga Uqbah bin ‘Amir

As for the prayer over the shaheed, it is allowed to pray over them and it is allowed not to pray over them. As for the permissibility of prayer over them, this is due to the narrations which came that the Messenger (saw) prayed over those killed in Uhud after their burial and prayed over Hamza and a man killed in the battlefield. In Al-Bukhari it is narrated from Uqbah bin ‘Amir

Kuma daga Abu Dawud daga Malik al-Ghiffari

And from Abu Dawud from Malik al-Ghiffari

Abu Dawud ya ruwaito daga Abu Salim, daga wani mutum na cikin Sahabban Annabi ﷺ wanda ya ce:

Abu Dawud narrated from Abu Salim from a man of the Prophet (saw)’s Sahabah who said:

“Mun kai musu hari ba zato ba tsammani kan wata kabila daga Juhainah. Wani mutum daga cikin Musulmai ya nemi wani mutum daga cikinsu domin ya buge shi, amma ya yi kuskure ya buge kansa. Manzon Allah ﷺ ya ce: "Ɗan'uwanku ne, ya ku jama'ar Musulmai." Sai mutane suka yi gaggawa, suka same shi ya riga mu gidan gaskiya. Manzon Allah ﷺ ya naɗe shi cikin tufafinsa da jininsa, ya yi masa salla, ya binne shi. Suka ce: "Shin shahidi ne?" Ya ce: "Eh, ni kuma shaida ce a kansa."”

“We attacked by surprise a tribe from Juhainah. A man of the Muslims sought a man of them to strike him, but he missed and struck himself. The Messenger of Allah (saw) said: Your brother, O community of Muslims so the people hastened and found him dead. The Messenger of Allah (saw) covered him in his clothes and blood, prayed over him and buried him. They said: Is he a shaheed? He said: Yes, and I am a witness for him.”

Kuma Ahmad ya ruwaito daga Anas

And Ahmad narrated from Anas

Al-Bukhari ya ruwaito daga Jabir bin Abdullah (ra) wanda ya ce:

Al-Bukhari narrated from Jabir bin Abdullah (ra) who said:

Waɗannan hadisai ingantattu ne, kuma suna da bayyananniyar ma'ana cewa ba a yi wa shahīd salla ba. Ash-Shāfi'ī ya amsa hadisin Ibn 'Abbās (ra) da abin da ya zo game da ma'anarsa dangane da yin salla ga waɗanda aka kashe a Uhudu kafin a binne su, inda ya ce: "Bayanin ya zo kamar na takamaiman mutane ne, duk da cewa mutawātir ya tabbata cewa Manzo bai yi wa waɗanda aka kashe a Uhudu salla ba." Duk waɗannan hadisai ingantattu ne, ko waɗanda aka ruwaito cewa Manzo (ﷺ) ya yi wa shuhadā' salla, ko waɗanda aka ruwaito cewa bai yi musu salla ba. Babu wata hanya da za a ƙi ɗayansu saboda rashin ingancinsa, domin dukansu suna cikin waɗanda ake amfani da su a matsayin hujja ta fuskar riwaya da ma'ana. Babu kuma hanyar da za a fifita ɗayansu a kan ɗayan, domin yana da nisa Sahabbai su manta da yin salla ga waɗannan shuhadā', haka kuma yana da nisa su bar wani abu da ya saɓa wa abin da aka tabbatar daga gare shi (ﷺ) na yin salla ga matattu. Don haka ta yaya za a fifita ɗaya a kan ɗaya? Haka kuma, ba daidai ba ne a ce salla a cikin hadisan da suka tabbatar da yin salla ga shahīd tana nufin addu'a, ta yadda maganarsa "ya yi salla" za a fassara ta da "ya yi addu'a." Ba za a iya cewa haka ba, domin ma'anonin Shari'a sun fi ma'anonin harshe fifiko, muddin babu wata alama da ke nuna wata ma'ana. Anan babu wata alama, saboda haka dole ne a ce ma'anar salla ita ce salla ta Shari'a ga matattu. Haka kuma, ba daidai ba ne a ce hadisan yin salla ga matattu sun soke hadisan rashin yin salla gare su, domin wanda yake cikinsu, wato yin salla ga waɗanda aka kashe a Uhudu bayan shekara takwas, an yi shi a makare fiye da dukan hadisan, kamar yadda ya zo a riwayar Ibn Hibbān.

These ahadith are established and of explicit indication that the shaheed is not prayed over. Ash Shafi’ responded to the hadith of ibn Abbas (ra) and what came of its meaning regarding praying over those killed in Uhud before their burial “that the information came as if it were specific ones in the face of mutawatirah that the Messenger did not pray over those killed in Uhud.” All these ahadith are established whether those narrated that the Messenger (saw) prayed over the shuhadaa or those narrated that he didn’t pray over them. There is no way to reject any of them due to their authenticity, and because they are of those used as proofs in narration and meaning. There is no way to outweigh one over the other as it is remote that the Sahabah forgot to pray over those shuhadaa, just as it is also remote for them to leave an issue which is opposite of what is established about him (saw) of praying over the dead. So how can one be outweighed over the other? Nor should one say that the prayer in the ahadith which established the prayer over the shaheed is the du’a so that his saying “prayed” means made du’a. One cannot say this since the Shari’ah realities precede the linguistic (realities) as long as there is no connotation. Here there is no connotation so it is inevitable that the meaning of prayer is the Shari’ah prayer over the dead. Nor should one say that the ahadith of praying over the dead abrogates the ahadith of not praying over them since one of them, which is the prayer over those killed in Uhud after eight years is prayed to later than all the ahadith since it came in the narration of ibn Hibban

Ba za a ce haka ba, domin kasancewar hadisi na baya-bayan nan kadai ba ya isa alama ta nuna cewa an soke hukuncin farko ba; sai dai dole ne a sami wata alama ta daban da za a fahimci soke-hukuncin daga gare ta. A nan babu wata alama da take nuna haka, don haka babu soke-hukunci a cikinsa. Don haka dukkan riwayoyin suna nan a matsayin abin karɓa, kuma ana fahimtar su da cewa rashin yin sallah a kan shahīd halal ne. Ba a rawaito cewa Manzon Allah ﷺ ya yi sallah a kan waɗanda aka kashe a Badar, da Khandaq, ko Khaibar ba. Ana kuma fahimtar su da cewa idan mutum ya yi sallah a kan shahīd babu laifi a hakan, kuma ba a hana mutane yin sallah a kansu ba. Ana kiran shahīd da sunan shahīd (shaida) saboda Aljanna tana shaida masa ta hanyar nassin Alkur'ani a fili. Allah (SWT) ya ce:

One should not say that because the lateness of the hadith alone is not sufficient indication of abrogation; rather there must be another connotation from which abrogation is understood. Here no connotation is present so there is no abrogation in it. So all the narrations remain recognized and are taken to mean that not praying over the shaheed is allowed. It is not narrated that the Messenger (saw) prayed over those killed in Badr, Khandaq or Khayber. They are also taken to mean that if one prays over the shaheed there is nothing (wrong) in that and people are not prevented from praying over them. The shaheed is named shaheed (witness) as Paradise is witnessed for him by the explicit text of the Qur’an. Allah (swt) said:

Muslim ya ruwaito daga Jabir wanda ya ce:

Muslim narrated from Jabir who said:

An rawaito daga Anas bin Malik (RA) cewa Manzon Allah ﷺ ya tafi tare da Sahabbansa har suka riga mushrikai zuwa Badr. Mushrikan suka zo, sai Manzon Allah ﷺ ya ce:

It is narrated from Anas bin Malik (ra) that the Messenger of Allah (saw) went with his Sahabah until they preceded the polytheists to Badr. The polytheists came and the Messenger of Allah (saw) said:

Don haka Allah (SWT) da Manzon Allah ﷺ sun shaida Aljannah ga shahid. Dangane da rayuwar shahid kuwa, an tabbatar da ita ta bayyanannen nassin Alqur'ani. Allah (SWT) ya ce:

So Allah (swt) and the Messenger of Allah (saw) have witnessed the Paradise for the shaheed. As for the life of the shaheed, it is established by the explicit text of the Qur’an. Allah (swt) said:

Wannan rayuwar shahidai ba ta ganuwa ce wadda ba mu fahimta ba, kuma ba mu iya hango ta yadda take a gidan dawwama. Duk da cewa ba mu fahimci wannan ɓoyayyiyar rayuwa ba, kuma ba mu iya hango ta ba, amma muna imani da kasancewarta, sai dai ba mu fahimci hakikanin abin da take ba. Imaninmu da kasancewarta al'amari ne wanda babu makawa, domin an tabbatar da shi ta hanyar nassin Alkur'ani bayyananne. Allah (SWT) ya ce:

This life for the shuhadaa is unseen which we do not understand nor perceive as it is in the eternal abode. Although we do not understand this hidden life nor perceive it, nevertheless we believe in its existence but do not understand its reality. Our conviction in its existence is an inevitable matter as it is established by a definite Qur’anic text. Allah (swt) said:

Rayuwar shahidai na daga cikin al'amuran gaibi wadanda imani da su wajibi ne. Game da falalar shahidai kuwa, falala ce mai girma wadda babu wata makamancinta, kuma Manzon Allah ﷺ ya bayyana ta a cikin hadisai da dama. Al-Bukhari ya ruwaito daga Qatadah, wanda ya ce: Na ji Anas bin Malik (ra) yana ruwaitowa daga Manzon Allah ﷺ, wanda ya ce:

The life of the shuhadaa is from the unseen (matters) in which iman is obliged. As for the virtue of the shuhadaa, it is a great virtue without an equivalent and he (saw) clarified it in numerous ahadith. Al-Bukhari narrated from Qatadah who said: I heard Anas bin Malik (ra) from the Prophet (saw) who said:

Kuma a cikin Al-Bukhari:

And in Al-Bukhari:

Kuma daga Abdullahi ɗan ‘Amr ɗan al-‘Aas, cewa Manzon Allah ﷺ ya ce:

And from Abdullah bin ‘Amru bin al-‘Aas that the Messenger of Allah (saw) said:

"Ana gafarta dukkan zunubban shahidi sai bashi" (Muslim ne ya ruwaito shi).

“All the shaheed’s sins are forgiven except the debt” (narrated by Muslim).

Kuma Al-Bukhari da Muslim sun ruwaito daga Abu Hurairah (RA) daga Annabi ﷺ wanda ya ce:

And Al-Bukhari and Muslim narrated from Abu Hurairah (ra) from the Prophet (saw) who said: