Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/290)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

As for what is mentioned—that Hanzalah ibn Abdullah, may Allah be pleased with him, was washed by the angels (1)—then, even if authentic, it does not prove that human beings should wash him. For the angels’ washing of him was not something tangible, involving purifying water. Rather, if authentic, it was an honour bestowed upon him, not a legal obligation.

The correct view, then, is that he is not to be washed, whether he was in a state of major ritual impurity or not, on account of the general purport of the evidence and because martyrdom expiates everything. If we were to say that he must be washed when he is in a state of major ritual impurity, we would also have to say that he must perform ablution if he has invalidated it through a minor impurity, so that he might be in a state of purity. But they did not hold this view.

“He is buried in his clothes after his weapons and leather garments have been removed; and if they have been taken from him, he is shrouded in other garments. ……”

His statement, “He is buried in his clothes,” means that the martyr is buried in the clothes in which he was killed, for on the Day of Resurrection he will be raised in the state in which he died in battle. Thus, he will be raised with his wound flowing with blood: its colour will be the colour of blood, but its fragrance the fragrance of musk.

His statement, “after his weapons and leather garments have been removed,” means that if he has leather items with him—for example, a strap with which he has tied his waist-wrapper or cloak, or something similar—or if he is carrying a weapon, it is removed from him. This is because such things are not included among clothing, and because it is reported from the Prophet, peace and blessings be upon him, that “he ordered that the iron weapons and leather garments be removed from those killed at Uhud, and that they be buried in their clothes with their blood” (2).

His statement, “and if they have been taken from him, he is shrouded in other garments”: the pronoun “they” in his statement:

(1) Narrated by Ibn Hibban, al-Ihsan, no. 7025; al-Hakim, 3:204; and al-Bayhaqi, 4:15. Al-Hakim said: “Authentic according to Muslim’s criteria,” and al-Dhahabi concurred. (2) Narrated by Imam Ahmad, 1:247; Abu Dawud, no. 3134; Ibn Majah, no. 1515; and al-Bayhaqi, 4:14, on the authority of Ibn Abbas.

أما ما يذكر من أن حنظلة بن عبد الله ﵁ غسلته الملائكة (١)، فهذا إن صح فليس فيه دليل على أنه يغسله البشر؛ لأن تغسيل الملائكة له ليس شيئاً محسوساً بماءٍ يطهر، بل إن صح فهو من باب الكرامة، وليس من باب التكليف. فالصحيح أنه لا يغسل، سواء أكان جنباً أم غير جنب؛ لعموم الأدلة، ولأن الشهادة تكفر كل شيء، ولو قلنا بوجوب تغسيله إذا كان جنباً لقلنا بوجوب وضوئه إذا كان محدثاً حدثاً أصغر؛ ليكون على طهارة، ولم يقولوا به. وَيُدْفَنُ فِي ثِيَابِهِ بَعْدَ نَزْعِ السِّلَاحِ وَالجُلُودِ عَنْهُ، وَإِنْ سُلِبَها كُفِّنَ بِغَيْرِهَا. ........ قوله: «ويدفن في ثيابه»، أي: يدفن الشهيد في ثيابه التي قتل فيها؛ لأنه يبعث يوم القيامة على ما مات عليه من القتل، ولذلك يبعث وجرحه يثعب دماً، اللون لون الدم، والريح ريح المسك. قوله: «بعد نزع السلاح والجلود عنه»، أي: إذا كان معه جلود مثل: سير ربط به إزاره أو رداءه، أو ما أشبه ذلك، أو معه سلاح قد حمله فإنه ينزع منه؛ لأن هذا لا يدخل في الثياب؛ ولأنه ورد عن النبي ﷺ: «أنه أمر بقتلى أحد أن ينزع عنهم الحديد والجلود وأن يدفنوا في ثيابهم بدمائهم» (٢). قوله: «وإن سُلبها كفن بغيرها»، الضمير «ها» في قوله:

(١) أخرجه ابن حبان (٧٠٢٥) إحسان؛ والحاكم (٣/ ٢٠٤)؛ والبيهقي (٤/ ١٥). وقال الحاكم: «صحيح على شرط مسلم»، وأقرّه الذهبي. (٢) أخرجه الإمام أحمد (١/ ٢٤٧)؛ وأبو داود (٣١٣٤)؛ وابن ماجه (١٥١٥)؛ والبيهقي (٤/ ١٤) عن ابن عباس ﵄.