Mashahidi (shuhadaa) ni wa aina tatu; shahidi wa Akhera lakini si kwa kanuni za dunia; shahidi wa dunia pekee na shahidi wa dunia na Akhera. Kuhusu shahidi wa Akhera pekee na si wa dunia hii, wametajwa katika hadithi. Katika baadhi ya riwaya ni saba, katika baadhi ni nane, katika baadhi ni tisa na katika baadhi ni kumi na moja. Msimamo sahihi kama ulivyokuja katika Muslim ni kwamba ni watano: (al-mat'un) ambaye ni mtu anayekufa kwa tauni, yaani ugonjwa maarufu wa tauni; (al-mabtun) ambaye ni mtu mwenye kuhara; mtu aliyezama ambaye hufa kwa sababu ya maji; mtu anayekufa kwa (al-hadm), yaani jengo lililoporomoka; na mtu anayekufa katika njia ya kuinua neno la Allah nje ya uwanja wa vita. Muslim amesimulia kutoka kwa Abu Hurayra (ra) kwamba Mtume wa Allah ﷺ alisema:

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:

Imepokewa na Muslim kutoka kwa Abu Hurairah (ra) ambaye alisema: Mtume wa Allah ﷺ alisema:

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

Maana ya hawa mashahidi ni kwamba wana malipo ya mashahidi huko Akhera; kwa upande wa dunia hii, wao huoshwa na kuswaliwa. Neno "shaheed" linapotajwa kuhusiana na malipo na hadithi inayohusu hilo, ni sahihi kulijumuisha neno hilo kwa watu hawa. Lakini neno "shaheed" likitumika bila kuwekewa masharti wala maana nyingine, halieleweki kuwa linawahusu watu hawa, bali linamaanisha tu wale waliouawa katika njia ya Allah.

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.

Kuhusu shahidi wa dunia, si wa Akhera, yeye ni yule anayepata hukumu za shahidi wa dunia kwa kiwango kwamba hanaoshwi wala hasalishwi, bali anazikwa akiwa amevaa nguo zake. Hata hivyo, hapati katika Akhera thawabu ya shahidi aliyepigana ili neno la Allah liwe juu kabisa. Huyu ni yule anayepigana kwa jambo lisilokuwa njia ya Allah, kama vile kupigania sifa au ngawira peke yake, au akiwa anarudi nyuma. Hii ni kwa sababu hadithi zimebainisha thawabu ya shahidi kwa yule anayepigana katika njia ya Allah (SWT), na yule anayepigana akisonga mbele, si akirudi nyuma. Muslim amepokea kutoka kwa 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 amesimulia kutoka kwa Abu Musa

Muslim narrated from Abu Musa

Mjumbe wa Allah ﷺ aliweka sharti la shahidi kusamehewa dhambi zake kwamba apigane akiwa anasonga mbele, si akiwa anarudi nyuma. Muslim alisimulia kutoka kwa Abdullah bin Abi Qatadah, kutoka kwa Qatadah, kwamba alisikia ikisimuliwa kutoka kwa Mjumbe wa 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

Uelewa wa hili ni kwamba dhambi za mpiganaji anayekimbia vita hazisamehewi, wala hana thawabu ya shahidi. Kuhusu mtu anayepigana kwa ajili ya sifa, Mtume ﷺ alifafanua kwamba ataadhibiwa, na bado akamwita shahidi. Muslim alipokea kutoka kwa Sulayman bin Yasar, ambaye alisema: Watu walitawanyika kumzunguka Abu Hurairah (ra), na Natil, ambaye alikuwa miongoni mwa watu wa Sham, akamwambia: Ewe Sheikh, tuambie hadithi uliyoisikia kutoka kwa Mtume ﷺ. Akasema: Ndiyo, nilimsikia Mtume ﷺ akisema:

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:

Hadi mwisho wa hadithi. Hii inaonyesha kwamba mtu aliyeuawa kwa ajili ya kujulikana, hata akipewa hukumu za shahidi katika dunia hii, hatapata thawabu ya shahidi siku ya Kiyama, bali ataadhibiwa.

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.

Kwa upande wa shahidi wa dunia na Akhera, ni yule anayepigana na makafiri ili kuinua neno la Allah, na akauawa katika uwanja wa vita kati ya Waislamu na makafiri, iwe mapigano hayo yalikuwa katika ardhi ya vita au katika ardhi ya Kiislamu. Allah (SWT) amesema:

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:

Shahidi huyu ndiye ambaye haki zake zimekuja katika kanuni za Shari'ah. Amebainishwa kuwa ni yule aliyeuawa katika vita dhidi ya makafiri; vilevile yule aliyejeruhiwa uwanjani vitani kisha akafa kwa jeraha alilolipata uwanjani vitani naye anachukuliwa kuwa kama aliyeuawa uwanjani vitani. Kwa wengine zaidi ya hawa, hawachukuliwi kuwa mashahidi. Kwa hiyo yule aliyeuawa katika mapigano na waasi (bughat) hachukuliwi kuwa shahidi, wala yule aliyejeruhiwa uwanjani vitani kisha akapona jeraha hilo kisha akafa kwa sababu yake. Shahidi mwenye kanuni maalum, na yule ambaye Allah amesema kuwa yu hai, amebainishwa kuwa ni yule aliyeuawa uwanjani vitani dhidi ya makafiri ili kuinua neno la Allah, na yule aliyejeruhiwa uwanjani vitani kisha akafa kwa sababu ya jeraha hili.

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.

Sheria iliyotajwa kuhusu shahidi huyu ni kwamba hanawishwi wala hafunikwi kwa sanda za mazishi; badala yake anazikwa kwa damu yake na nguo zake, kwa sababu shahidi atafufuliwa Siku ya Hukumu akiwa na harufu ya damu yake kama harufu ya miski tamu zaidi. Kuhusu kutomnawisha shahidi, hili linatokana na yale aliyoyasimulia Al-Bukhari kutoka kwa Jabir, aliyesema:

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:

Na Ahmad (amesimulia) kwamba Mtume ﷺ alisema kuhusu wale waliouawa katika vita vya Uhud:

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

Imepokewa kwamba Mtume ﷺ alisema kuhusu wale waliouawa katika vita vya Uhud:

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

Imepokewa kutoka kwa Anas

It has been narrated from Anas

Kama vile yeye hakuwaosha wale waliouawa Uhud, hakuwaosha pia mashahidi wa Badr; vilevile hakuwaosha mashahidi wa Khandaq na Khaybar. Hivyo ikadhihirika kwamba shahidi haoshwi. Vilevile shahidi haviringishwi sanda kama anavyoviringishwa maiti; badala yake huvikwa nguo alizo nazo, kutokana na kauli ya Mtume ﷺ kuhusu waliouawa 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:

Na pia kwa sababu ya kile alichosimulia Ibn Abbas (ra)

And also due to what ibn Abbas (ra) narrated

Kuhusu kumswalia shahidi, inaruhusiwa kumswalia na inaruhusiwa pia kutomswalia. Kuhusu ruhusa ya kumswalia, hii ni kwa sababu ya Hadithi zilizopokewa kwamba Mtume ﷺ aliwaswalia wale waliouawa Uhud baada ya kuzikwa, na akamswalia Hamza na mtu mmoja aliyeuawa uwanjani. Katika Al-Bukhari imepokewa kutoka kwa 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

Na kutoka kwa Abu Dawud, kutoka kwa Malik al-Ghiffari

And from Abu Dawud from Malik al-Ghiffari

Abu Dawud alisimulia kutoka kwa Abu Salim, kutoka kwa mtu mmoja katika Maswahaba wa Mtume ﷺ, ambaye alisema:

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

Tulishambulia kwa mshtuko kabila moja kutoka Juhainah. Mtu mmoja miongoni mwa Waislamu alimfuata mtu mmoja wao ili ampige, lakini alikosa na kujipiga mwenyewe. Mtume wa Allah ﷺ alisema: "Ndugu yenu, enyi jumuiya ya Waislamu." Watu wakaharakisha na kumkuta amekufa. Mtume wa Allah ﷺ alimfunika kwa nguo zake na damu yake, akamswalia na kumzika. Wakasema: "Je, yeye ni shahidi?" Akasema: "Ndiyo, na mimi ni shahidi kwake."

“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.”

Na Ahmad alisimulia kutoka kwa Anas

And Ahmad narrated from Anas

Al-Bukhari alisimulia kutoka kwa Jabir bin Abdullah (ra) aliyesema:

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

Ahadith hizi ni sahihi na zina dalili wazi kwamba shahidi hasaliwi. Ash-Shafi'i alijibu hadithi ya Ibn Abbas (ra) na kile kilichokuja katika maana yake kuhusu kuwasalia wale waliouawa Uhud kabla ya kuzikwa, akisema: "Taarifa hiyo imekuja kama ilivyo kwa watu maalum, mbele ya mutawatir kwamba Mtume hakuwasalia wale waliouawa Uhud." Ahadith hizi zote ni sahihi, zile zinazosimulia kwamba Mtume ﷺ aliwasalia mashahidi na zile zinazosimulia kwamba hakuwasalia. Hakuna njia ya kuzikataa kwa sababu ya usahihi wake, kwa kuwa ni miongoni mwa zinazotumika kama dalili, kwa upokezi na kwa maana. Wala hakuna njia ya kuipa nguvu moja juu ya nyingine, kwa kuwa si jambo la kawaida kwa Masahaba kusahau kuwasalia mashahidi hao, kama vile si jambo la kawaida kwao kuacha jambo linalopingana na kile kilichothibitika kutoka kwake ﷺ cha kuwasalia wafu. Basi vipi moja inaweza kupewa nguvu juu ya nyingine? Wala haifai kusema kwamba kusali katika hadithi zinazothibitisha kumsalia shahidi ni dua, ili kauli yake "alisali" iwe na maana ya "aliomba dua." Hili haliwezekani, kwa kuwa maana za kisheria hutangulia maana za kilugha mradi hakuna dalili ya kinyume. Hapa hakuna dalili kama hiyo, hivyo ni lazima maana ya kusali ni sala ya kisheria juu ya maiti. Wala haifai kusema kwamba hadithi za kuwasalia wafu zinafuta hadithi za kutowasalia, kwa kuwa moja yao, ambayo ni sala juu ya walioawa Uhud baada ya miaka nane, imekuja baadaye kuliko hadithi zote, kwani imekuja katika upokezi wa Ibn Hibban.

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

Haipaswi kusemwa kwamba kuchelewa kwa hadithi peke yake si dalili ya kutosha ya kufutwa kwa hukumu (naskh); badala yake lazima iwepo dalili nyingine inayoonyesha kufutwa huko. Hapa hakuna dalili kama hiyo, kwa hiyo hakuna kufutwa kwa hukumu ndani yake. Hivyo, riwaya zote zinabaki kukubalika na zinafahamika kwamba kutomswalia shahidi kunaruhusiwa. Haikupokewa kwamba Mtume ﷺ aliwaswalia waliouawa katika Badr, Khandaq au Khaybar. Pia zinafahamika kwamba mtu akimswalia shahidi hakuna ubaya wowote katika hilo, na watu hawazuiwi kuwaswalia. Shahidi anaitwa shahidi (mashahidi) kwa sababu Pepo inashuhudiwa kwake kwa maandishi wazi ya Qur'an. Allah (SWT) amesema:

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 alipokea kutoka kwa Jabir aliyesema:

Muslim narrated from Jabir who said:

Imepokewa kutoka kwa Anas bin Malik (ra) kwamba Mtume wa Allah ﷺ alienda pamoja na Maswahaba zake hadi wakawatangulia washirikina kufika Badr. Washirikina walipofika, Mtume wa Allah ﷺ alisema:

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:

Kwa hiyo Allah (SWT) na Mtume wa Allah ﷺ wameshuhudia Pepo kwa ajili ya shahidi. Kuhusu uhai wa shahidi, umethibitishwa kwa maandishi wazi ya Qur'ani. Allah (SWT) amesema:

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:

Maisha haya ya mashahidi ni ya siri ambayo hatuielewi wala hatuwezi kuyatambua jinsi yalivyo katika makao ya milele. Ingawa hatuelewi maisha haya yaliyofichika wala hatuwezi kuyatambua, hata hivyo tunaamini kuwepo kwake lakini hatuelewi uhalisia wake. Imani yetu juu ya kuwepo kwake ni jambo lisiloepukika kwa kuwa limethibitishwa na dalili wazi ya Qur'an. Allah (SWT) amesema:

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:

Maisha ya mashahidi ni miongoni mwa mambo ya ghaibu ambayo imani juu yake ni wajibu. Kuhusu fadhila ya mashahidi, ni fadhila kubwa isiyo na mfano, na Mtume ﷺ ameifafanua katika hadithi nyingi. Al-Bukhari amesimulia kutoka kwa Qatadah aliyesema: Nilimsikia Anas bin Malik (ra) akisimulia kutoka kwa Mtume ﷺ aliyesema:

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:

Na katika Al-Bukhari:

And in Al-Bukhari:

Na kutoka kwa Abdullah bin ‘Amru bin al-‘Aas kwamba Mtume wa Allah ﷺ alisema:

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

"Dhambi zote za shahidi husamehewa isipokuwa deni" (imepokewa na Muslim).

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

Na Al-Bukhari na Muslim walisimulia kutoka kwa Abu Hurairah (ra), kutoka kwa Mtume ﷺ, ambaye alisema:

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