Consider the difference between Saʿd ibn Muʿādh and ʿAbd Allah ibn Ubayy. ʿAbd Allah ibn Ubayy rose to argue on behalf of his Jewish allies because he was a disbeliever. Saʿd, on the other hand, asked Allah not to cause him to die until He granted him satisfaction concerning them. So Allah granted him satisfaction concerning them, and he became the one to judge them. He judged them with the judgement which the Prophet ﷺ testified was Allah’s judgement from above the seven heavens (1). Once he had passed judgement concerning them, the wound began to bleed and he died, may Allah be pleased with him. The Prophet ﷺ informed us that the Throne of the Lord, exalted is He, shook at his death (2), rejoicing at his soul, for his soul ascended to Allah, exalted is He. Regarding this, Ḥassān ibn Thābit, may Allah be pleased with him, said:

Never did we hear of Allah’s Throne shaking
For one who died, save Saʿd Abū ʿAmr.

In sum, this is evidence that when a martyr survives for a long time, he is washed, shrouded, and the funeral prayer is offered over him. The scholars have included in this ruling cases in which there is evidence of stable life, such as eating.

His statement, “or if he survives for a long time according to customary practice, he is washed and the funeral prayer is offered over him,” means that no period of time has been specified by the Sacred Law. Rather, if his survival is prolonged and it is known that he is not in the throes of death, he is washed, shrouded, and the funeral prayer is offered over him.

The view that appears stronger to me is that if he remains affected as one in the throes of death is affected, he is not washed. But if he remains in pain while retaining his faculties, he is washed and the funeral prayer is offered over him.

The apparent meaning of the author’s words is that, if he drinks, this does not remove the ruling of martyrdom. This is the view chosen by Majd al-Dīn Ibn Taymiyyah—namely, ʿAbd al-Salām