بَابُ غُسْلِ الْمَيِّتِ وَتَكْفِيْنِهِWashing and Shrouding the Deceased
عَنْ أُمَّ عَطِيَّةَ (رضي الله عنها) قَالَتْ: دَخَلَ عَلَيْنَا رَسُوْلُ اللهِ ﷺ وَنَحْنُ نَغْسِلُ ابْنَتَهُ، فَقَالَ: «اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ ذَلِكَ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الْآخِرَةِ كَافُوْرًا أَوْ شَيْئًا مِنْ كَانُوْرٍ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي فَلَمَّا فَرَغْنَا آذَنَّاهُ فَأَعْطَانَا حِقْوَهُ، فَقَالَ: «أَشْعِرْنَهَا إِيَّاهُ تَعْنِي إِزَارَهُ. وَفِي رِوَايَةٍ: اغْسِلْنَهَا وِتْرًا ثَلَاثًا أَوْ خَمْسًا أَوْ سَبْعًا وَابْدَأْنَ بِمَيَا مِنْهَا وَمَوَاضِعِ الْوُضُوْءِ مِنْهَا». مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةِ عَبْدِ الرَّزَّاقِ عَنْ عَائِشَةَ: أَنَّهَا رَأَتْ امْرَأَةً يكدّونَ رَأَسْهَا بِمُشْطٍ، فَقَالَتْ: عَلَامَ تَنصُوْنَ ۱ مِيَّتَكُمْ؟ وَرَوَى إِمَامُنَا أَبُو حَنِيفَةَ عَنْهَا أَنَّهَا رَأَتْ مِيِّتًا يُسَرَّحُ رَأْسَهُ ، فَقَالَتْ: عَلَى مَا تَنصُوْنَ مِيَّتَكُمْ؟
Umm Atiyyah (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) came to us while we were washing his daughter, and he said"Wash her three times, five times, or more if you see it necessary, with water and sidr (lote leaves). In the final wash, use camphor or something from camphor. When you are finished, inform me." When we finished, we informed him, and he gave us his waist-wrapper, saying"Shroud her in it." In another narration: "Wash her an odd number of times, three, five, or seven, and begin with the right side and the parts washed in wudu." [Agreed upon]
In the narration of Abdur Razzaq from Aisha (may Allah be pleased with her), she saw a woman combing the hair of a deceased woman and said"Why are you combing your deceased?" 1 Imam Abu Hanifah also narrated from her that she saw a deceased person having his hair combed and said"Why are you combing your deceased?"
Notes / الحواشي
1 His statement: "Why are you combing your deceased?" Ash-Shafi'i said: "Her hair should be combed, made into three braids, and placed behind her back." This is also the opinion of Ahmad and Ishaq. We say: The hadith cited by Ash-Shafi'i and Ahmad does not indicate that the Prophet (ﷺ) commanded this. It only mentions that Umm Atiyyah braided her hair into three braids, and it is possible that she did so on the Prophet's (ﷺ) order, but rulings cannot be established based on possibilities. Moreover, what is mentioned is adornment, and the deceased has no need for it. This is stated in Umdat al-Qari. The narration of Abdur Razzaq and our Imam Abu Hanifah mentioned in this book supports our view.
۱ قوله: علام تنصون ميتكم : قال الشافعي يُسرح شعرها، ويجعل ثلاث ظفائر، ويجعل خلف ظهرها، وبه قال أحمد وإسحاق. قلنا: ليس في الحديث الذي استدل به الشافعي وأحمد إشارة من النبي له إلى ذلك. وإنما المذكور فيه الإخبار من أم عطية أنها مشطت شعرها ثلاثة قرون، وكونها فعلت ذلك بأمر النبي ﷺ احتمال، والحكم لا يثبت به، ولأن ما ذكره زينة، والميت مستغن عنها. قاله في عمدة القاري». وحديث عبد الرزاق وإمامنا أبو حنيفة الذي ذكر في هذا الكتاب يؤيد مذهبنا.
وَعَنْ أَبِي سَلَمَةَ أَنَّهُ قَالَ: سَأَلْتُ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ فَقُلْتُ لَهَا: فِي كَمْ كُفْنَ رَسُولُ اللهِ ؟ فَقَالَتْ: فِي ثَلَاثَةِ أَثْوَابِ سُحُوْلِيَّةٍ. رَوَاهُ مُسْلِمٌ.
Abu Salamah reported that he asked Aisha (may Allah be pleased with her), the wife of the Prophet (ﷺ), "In how many garments was the Messenger of Allah (ﷺ) shrouded?" She replied, "In three white garments of Suhuli cloth." [Narrated by Muslim]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) كُفَّنَ رَسُولُ اللهِ ﷺ فِي ثَلَاثَةِ أَثْوَابِ نَجْرَانِيَّةِ الْحُلَّةُ ثَوْبَانِ وَقَمِيصُهُ الَّذِي مَاتَ فِيهِ. رَوَاهُ أَبُو دَاوُدَ وَسَكَتَ عَنْهُ. وَذَلِكَ دَلِيْلُ رِضَاهُ بِصِحَّتِهِ. وَفِي سَنَدِهِ يَزِيدُ ابْنُ أَبِي زِيَادٍ وَإِنَّ مُسْلِمًا قَدْ أَخْرَجَ لَهُ فِي الْمُبَائِعَاتِ، وَفِي الْكَافِي»: رَوَى لَهُ مُسْلِمُ وَأَبُو دَاوُدَ وَالتَّرْمِذِيُّ، قَالَهُ فِي شَرْحِ الْهَدَايَةِ».
Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) was shrouded in three garments: two pieces of Najrani cloth and the shirt in which he passed away. [Narrated by Abu Dawud, who remained silent about it, indicating his approval of its authenticity]
In its chain is Yazid ibn Abi Ziyad, and Muslim has included him in Al-Mubayyi'at. In Al-Kafi, it is mentioned that Muslim, Abu Dawud, and Tirmidhi narrated from him. This is stated in Sharh al-Hidayah.
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: أَتَى رَسُولُ اللهِ ﷺ عَبْدَ اللَّهِ بْنَ أُبَيَّ بَعْدَ مَا أُدْخِلَ حُفْرَتَهُ فَأَمَرَ بِهِ فَأُخْرِجَ فَوَضَعَهُ عَلَى رُكْبَتَيْهِ، وَنَفَثَ عَلَيْهِ مِنْ رِيقِهِ، وَأَلْبَسَهُ ۱ قَمِيصَهُ. قَالَ: وَكَانَ كَسَا عَبَّاسًا قَمِيصًا. مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) came to Abdullah ibn Ubayy after he had been placed in his grave. He ordered him to be taken out, placed him on his knees, blew on him with his saliva, and clothed him in his shirt. 1 He had also given Abbas a shirt. [Agreed upon]
Notes / الحواشي
1 His statement: "And clothed him in his shirt." Al-'Allamah Al-'Ayni said in Umdat al-Qari: "This indicates that shrouding in a shirt is permissible. It also shows that it is permissible to remove a deceased person from the grave if there is a need or benefit. Blowing saliva is also mentioned." Al-Karmani said: "If the earth has been leveled over him, it is too late to remove him." Ibn Wahb said: "If the earth has been poured over him, it is too late to remove him, and he should be prayed over in his grave." Ashhab said the same.
۱ قوله وألبسه قميصه وقال العلامة العيني في عمدة القاري فيه دلالة على الكفن في القميص، وفيه جواز إخراج الميت من قبره الحاجة أو لمصلحة ونفث الريق فيه قاله الكرماني. وقال ابن وهب: إذا سوى عليه التراب فات إخراجه، وقاله يحيى بن يحيى، وقال أشهب : إذا أهيل عليه التراب فات إخراجه، ويصلى عليه في قبره انتهى.
وَعَنْ سَمَّاكٍ عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: كُفَّنَ رَسُولُ اللهِ ﷺ فِي ثَلَاثَةِ أَثْوَابٍ: قَمِيْصٍ وَإِزَارٍ وَلِفَافَةٍ. رَوَاهُ ابْنُ عَدِيٌّ فِي الْكَامِلِ».
Sammak reported from Jabir ibn Samurah that the Messenger of Allah (ﷺ) was shrouded in three garments: a shirt, a waist-wrapper, and a shroud. [Narrated by Ibn Adiy in Al-Kamil]
وَعَنْ إِبْرَاهِيمَ النَّخَعِيَّ: أَنَّ النَّبِيَّ لا كُفَنَ فِي حُلَّةٍ يَمَانِيَّةٍ وَقَمِيصِ. رَوَاهُ مُحَمَّدُ فِي كِتَابِ الْآثَارِ مُرْسَلًا، وَرَوَى عَبْدُ الرَّزَاقِ فِي مُصَنَّفِهِ نَحْوَهُ.
Ibrahim an-Nakha'i reported that the Prophet (ﷺ) was shrouded in a Yemeni garment and a shirt. [Narrated by Muhammad in Kitab al-Athar as a mursal narration, and Abdur Razzaq narrated something similar in his Musannaf]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا كَفَنَ أَحَدُكُمْ أَخَاهُ فَلْيُحْسِنْ كَفَنَهَ». رَوَاهُ مُسْلِمٌ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When one of you shrouds his brother, let him do so well." [Narrated by Muslim]
وَعَنْ عَليٍّ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ: «لَا تَغَالَوْا فِي الْكَفَنِ؛ فَإِنَّهُ يُسْلَبُهُ سَلْبًا سَرِيعًا». رَوَاهُ أَبُو دَاوُدَ.
Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Do not be extravagant in the shroud, for it will be quickly taken away." [Narrated by Abu Dawud]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْبَسُوا مِنْ ثِيَابِكُمُ الْبَيَاضَ؛ فَإِنَّهَا مِنْ خَيْرِ ثِيَابِكُمْ وَكَفِّنُوْا فِيهَا مَوْتَاكُمْ، وَإِنَّ خَيْرَ أَكْحَالِكُمُ الْإِثْمِدُ، يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعْرَ». رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ، وَرَوَى ابْنُ مَاجَهِ إِلَى مَوْتَاكُمْ».
Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Wear white garments, for they are the best of your garments, and shroud your deceased in them. The best of your kohl is antimony, as it clears the vision and promotes hair growth." [Narrated by Abu Dawud and Tirmidhi, and Ibn Majah added: "And shroud your deceased in them"]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّهُ لَمَّا حَضَرَهُ الْمَوْتُ دَعَا بِثِيَابِ جُدُدٍ فَلَبِسَهَا، ثُمَّ قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «الْمَيِّتُ يَبْعَثُ فِي ثِيَابِهِ الَّتِي يَمُوْتُ فِيْهَا. رَوَاهُ أَبُو دَاوُدَ وَبَوَّبَ عَلَيْهِ مَا يُسْتَحَبُّ مِنْ تَطْهِيرِ ثِيَابِ الْمَيِّتِ عِنْدَ الْمَوْتِ».
Abu Sa'id al-Khudri (may Allah be pleased with him) narrated that when he was nearing death, he asked for new clothes and wore them. Then he said, "I heard the Messenger of Allah (ﷺ) say, 'The deceased will be resurrected in the clothes in which he died.'" [Narrated by Abu Dawud, who titled the Chapter on "What is recommended regarding purifying the clothes of the deceased at the time of death"].
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: لَمَّا احْتُضِرَ أَبُو بَكْرٍ الله تَمَثَلْتُ بِهَذَا الْبَيْتِ:
أَعَاذِلُ مَا يُغْنِي الثَّرَاءُ عَنِ الْفَتَى إِذَا حَسْرَجَتْ يَوْمًا وَضَاقَ بِهَا الصَّدْرُ
فَقَالَ لَهَا : يَا بُنَيَّةً، لَيْسَ كَذَلِكَ، وَلَكِنْ قُوْلِي: وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ ثُمَّ انْظُرُوا تَوْبَيَّ هَذَيْنِ فَاغْسِلُوْهُمَا، ثُمَّ كَفْنُوْنِيْ فِيهِمَا؛ فَإِنَّ الْحَيَّ أَحْوَجُ إِلَى الْجَدِيدِ. رَوَاهُ أَحْمَدُ فِي كِتَابِ الزُّهْدِ».
وَرَوَى عَبْدُ الرَّزَّاقِ نَحْوَهُ. وَفِي رِوَايَةِ الْبُخَارِيِّ وَمُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ(رضي الله عنهما): قَالَ: إِنَّ رَجُلًا كَانَ مَعَ النَّبِيِّ ﷺ فَوَقَصَتْهُ نَاقَتُهُ وَهُوَ مُحْرِمُ فَمَاتَ، فَقَالَ رَسُوْلُ اللهِ ﷺ: اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ۱ وَكَفَّنُوهُ فِي تَوْبَيْهِ».
وَفِي رِوَايَةٍ لِلدَّارَقُطْنِي عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) عَنْ رَسُوْلِ اللهِ ﷺ فِي الْمُحْرَمِ يَمُوْتُ: خَمَرُوْهُ وَلَا تَشَبَّهُوْهُ بِالْيَهُودِ».
وَفِي رِوَايَةٍ لِلْمَالِكِ عَنْ عَائِشَةَ (رضي الله عنها) : اصْنَعُوا بِهِ مَا تَصْنَعُوْنَ بِمَوْتَاكُمْ. وَفِي رِوَايَةٍ لَهُ: أَنَّ ابْنَ عُمَرَ لَمَّا مَاتَ ابْنُهُ وَاقِدُ وَهُوَ مُحْرِمُ كَفَّنَهُ وَخَمَّرَ۲ رَأْسَهُ وَوَجَّهَهُ، وَقَالَ: لَوْلَا إِنَّا مُحْرِمُوْنَ لَخَنَّطْنَاكَ يَا وَاقِدُ.
وَفِي رِوَايَةِ ابْنِ مَاجَه : إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ۳ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُوْ لَهُ.
Aisha (may Allah be pleased with her) narrated: When Abu Bakr (may Allah be pleased with him) was nearing death, I recited this verse of poetry:
"O critic, what does wealth avail a young man,
When his chest tightens and his breath fails?"
Abu Bakr said to her, "O my daughter, it is not like that. Rather, say: 'And the agony of death will come in truth; that is what you were trying to avoid.' (Qur'an 50:19). Then look at these two garments of mine, wash them, and shroud me in them, for the living are in greater need of new clothes than the dead." [Narrated by Ahmad in Kitab az-Zuhd]
Abdur Razzaq narrated something similar. In a narration from Bukhari and Muslim, Abdullah ibn Abbas (may Allah be pleased with him) narrated: A man was with the Prophet (ﷺ) when his camel caused his death while he was in the state of Ihram. The Messenger of Allah (ﷺ) said, "Wash him with water and sidr (lote leaves), 1 and shroud him in his two garments."
In a narration by Al-Daraqutni from Ibn Abbas (may Allah be pleased with him), the Prophet (ﷺ) said regarding a Muhrim (one in the state of Ihram) who dies: "Cover his head, 2 and do not make him resemble the Jews."
In a narration by Malik from Aisha (may Allah be pleased with her), the Prophet (ﷺ) said, "Do with him what you do with your deceased." In another narration by Malik, when Ibn Umar's son Waqid died while in the state of Ihram, he shrouded him, covered his head and face, and said, "If we were not in the state of Ihram, we would have embalmed you, O Waqid."
In a narration by Ibn Majah, the Prophet (ﷺ) said, "When a son of Adam dies, his deeds come to an end 3 except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him."
Notes / الحواشي
1 His statement: "With water and sidr..." This indicates washing with sidr, which shows that the deceased had exited the state of Ihram, as it is not permissible to wash a Muhrim with sidr. This is summarized from Umdat al-Qari.
2 His statement: "Cover his head..." Tawus said: "The head of a Muhrim should be perfumed if he dies." Al-Hasan said: "If a Muhrim dies, he becomes lawful (i.e., the restrictions of Ihram no longer apply)." From the narration of Mujalid from Amir: "If a Muhrim dies, his Ihram is nullified." From the narration of Ibrahim from Aisha (may Allah be pleased with her): "If a Muhrim dies, the Ihram of your companion is nullified." This was also stated by Ikrimah with a good chain. Ibn Hazm reported that it is authentically narrated from Aisha (may Allah be pleased with her) that a deceased Muhrim should be embalmed, perfumed, and his head covered. From Jabir, Abu Ja'far said: "A Muhrim's head should be covered and not left uncovered." This is stated by Al-'Allamah Al-'Ayni in Umdat al-Qari.
3 His statement: "His deeds come to an end..." Some scholars found it problematic to reconcile this with the authentic hadith that permits covering the face and head of a deceased Muhrim, as the hadith is not as strong as this. This is mentioned in Sharh an-Niqayah. The scholar noted in the margin: "This objection is based on not distinguishing between the rulings of this world and the Hereafter, and there is a vast difference between them. Reflect on his statement, and it will become clear to you that Ihram has a strong effect on covering the head. Therefore, covering the head is linked to it. He said, 'For he will be resurrected...' The rulings of this world cease for the dead, so the head of a Muhrim is covered upon death because his deeds have ended. As for this Muhrim, not covering the head is one of his specific rulings. Do you not see that he said, 'For he will be resurrected...'? If it were as those who disagree with us claim, the wording would have been: 'For the Muhrims will be resurrected,' or 'Every Muhrim will be resurrected.' If it were linked to the description of Ihram, we would know that not covering the head is an effect of Ihram after death as well. If you say that the pronoun in 'For he will be resurrected' refers to the Muhrim, I say: No, it refers to the essence of the Muhrim, for pronouns refer to entities, unlike demonstrative pronouns, which consider the referent along with its attributes. Thus, the conclusion is that not covering the head is an effect of Ihram, as is clear from his statement. As for the Muhrims after death, their heads are covered because their deeds have ended in terms of the rulings of this world."
۱ قوله: وسدر وفيه غسله بالسدر، وهذا يدل على أنه خرج من الإحرام؛ لأنه لا يجوز غسل المحرم بسدر، من عمدة القاري» ملخصا.
۲ قوله : وخمر رأسه إلخ : قال طاوس : يطيب رأس المحرم إذا مات. وقال الحسن: إذا مات المحرم فهو حلال. ومن حديث مجالد عن عامر: إذا مات المحرم ذهب إحرامه. ومن حديث إبراهيم عن عائشة: إذا مات المحرم ذهب إحرام صاحبكم، وقاله عكرمة بسند جيد. وحكى ابن حزم أنه صح عن عائشة تحنيط الميت المحرم إذا مات وتطييبه وتخمير رأسه. وعن جابر عن أبي جعفر قال : المحرم يغطى رأسه ولا يكشف. قاله العلامة العيني في عمدة القاري».
۳ قوله: انقطع عمله إلخ وقال بعض الأعلام يشكل بالحديث الصحيح تجويز مشايخنا تخمير وجه الميت محرما ورأسه الحديث ليس في قوة هذا. قاله في شرح النقاية». وقال العلامة في هامشه: هذا الإشكال مبني على عدم الفرق بين أحكام الدنيا وأحكام الآخرة، وشتان ما بينهما، فتدبر في قوله ، يظهر لك أن الإحرام له أثر قوي في ستر الرأس. فلذا رتب ستر الرأس عليه. وقال: فإنه يبعث إلخ وأحكام الدنيا تنقطع عن الأموات فيغطى رأس المحرم إذا مات؛ لانقطاع عمله. وأما هذا المحرم فعدم تغطية الرأس من خصوصياته.
ألا ترى أنه قال: فإنه يبعث إلخ. ولو كان كما ذهب إليه من يخالفنا لكان نسق الكلام: «فإن المحرمين يبعثون، أوكل محرم يبعث». ولو رتب على وصف الإحرام لعرفنا أنه عدم تغطية الرأس أثر الإحرام بعد الموت أيضًا. فإن قلت: إن الضمير في فإنه يبعث راجع إلى المحرم. قلت: كلا، بل إلى ذات المحرم؛ فإن الضمائر ترجع إلى الذوات. بخلاف أسماء الإشارات؛ فإنها تلاحظ فيه المشار إليه مع صفته. فحاصل الكلام: أن عدم تغطية الرأس أثر الإحرام كما هو ظاهر من قوله . وأما المحرمون بعد الموت فلأن يغطى رؤوسهم؛ لانقطاع أعمالهم في حق أحكام الدنيا.
وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ (رضي الله عنه) عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «خَيْرُ الْكَفَنِ الْحُلَّةُ۱ وَخَيْرُ الْأُضْحِيَةِ الْكَبَشُ الْأَقْرَنُ». رَوَاهُ أَبُو دَاوُدَ، وَرَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ عَنْ أَبِي أُمَامَةَ.
Ubadah ibn as-Samit (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The best shroud is the hullah 1 (a two-piece garment), and the best sacrificial animal is a horned ram." [Narrated by Abu Dawud]
Tirmidhi and Ibn Majah also narrated it from Abu Umamah.
Notes / الحواشي
1 His statement: "The hullah..." The hullah is a waist-wrapper and a cloak made of Yemeni fabric. It is only used to refer to two garments. The intended meaning, and Allah knows best, is that one should not limit themselves to a single garment, as two garments are better. If the Sunnah and completeness are intended, then three garments are recommended, as held by the majority. This is mentioned in the footnote of Abu Dawud.
۱ قوله: الحلة : الحلة ازار ورداء من برود اليمن، ولا يطلق إلا على الثوبين والمقصود - والله أعلم -: أنه لا ينبغي الاقتصار على الثوب الواحد، والثوبان خير منه. وإن أريد السنة والكمال فثلاث على ما عليه الجمهور. قاله في حاشية «أبي داود».
وَعَنْ خَبَّابِ بْنِ الْأَرَبِّ (رضي الله عنه) قَالَ: هَاجَرْنَا مَعَ رَسُوْلِ اللَّهِ ﷺ نَبْتَغِي وَجَهَ اللَّهِ تَعَالَى فَوَقَعَ أَجْرُنَا عَلَى اللهِ، فَمِنَّا مَنْ مَضَى لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا، مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ، قُتِلَ يَوْمَ أُحُدٍ فَلَمْ يُوْجَدْ لَهُ مَا يُكَفِّنُ فِيْهِ إِلَّا نَمِرَةً، فَكُنَّا إِذَا غَطَيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلَاهُ فَإِذَا غَطَيْنَا رِجْلَيْهِ خَرَجَ رَأْسُهُ، فَقَالَ النَّبِيُّ : غَطَّوْا۲ بِهَا رَأْسَهُ وَاجْعَلُوْا عَلَى رِجْلَيْهِ مِنَ الْإِذْخِرِ، وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهُمْ يَهْدِبُهَا. مُتَّفَقٌ عَلَيْهِ.
Khabbab ibn al-Aratt (may Allah be pleased with him) narrated: "We migrated with the Messenger of Allah (ﷺ) seeking the pleasure of Allah. Some of us passed away without enjoying any of their reward, such as Mus'ab ibn Umayr, who was killed on the day of Uhud. We could not find anything to shroud him in except a striped cloak. When we covered his head, his feet would be exposed, and when we covered his feet, his head would be exposed. The Prophet (ﷺ) said, 'Cover his head with it and place idhkhir (a type of grass) over his feet.' Some of us have had their fruits ripen, and they are now picking them." [Agreed upon]
Notes / الحواشي
2 His statement: "Cover his head with it..." This is evidence that the shroud in cases of necessity can be a single garment and that covering the entire body of the deceased is obligatory. This is mentioned in Al-Mirqat. In Ad-Durr al-Mukhtar, it is stated: "The shroud in cases of necessity is whatever is available, and the minimum is what covers the entire body. According to Ash-Shafi'i, it is what covers the private parts, like for the living." In Radd al-Muhtar, it is mentioned: "If the available garment does not cover the entire body, it is insufficient even in necessity. Rather, the rest of the body must be covered with something like grass, such as idhkhir. This is why Az-Zayla'i, after citing the hadith of Mus'ab, said: 'This is evidence that covering only the private parts is insufficient, contrary to Ash-Shafi'i's opinion.'" In Sharh al-Munyah, it is stated: "It is not permissible to combine two people in one shroud according to our view, contrary to the Shafi'i and Hanbali schools, who permit it in cases of necessity based on the narration of Anas. We say: Its meaning is that the single garment was divided among the group, so each person was shrouded with a portion of it out of necessity, even if it did not cover their entire body. It does not mean that their bodies were placed together, as that would involve exposing the private parts of one to the other. It is not permissible to bury two or more people in one grave except in cases of necessity, and in such cases, a barrier of soil should be placed between them." In Umdat al-Qari, Al-'Allamah Ibn Taymiyyah explained the meaning of the hadith: "The single garment was divided among the group, so each person was shrouded with a portion of it out of necessity, even if it did not cover their entire body. This is supported by the rest of the hadith, which mentions that the Prophet (ﷺ) would ask about who among them had memorized more Qur'an and would place them first in the grave. If they were all in one shroud together, he would have asked about the best among them beforehand to avoid having to undo and redo the shrouding."
۲ قوله: غطوا بها رأسه إلخ : هذا دليل على أن كفن الضرورة ثوب واحد، وعلى أن ستر جميع الميت واجب. قاله في «المرقاة». وفي الدر المختار: وكفن الضرورة لهما ما يوجد، وأقله ما يعم البدن. وعند الشافعي: ما يستر العورة كالحي. وقال في رد المحتار: إن ما لا يستر البدن لا يكفي عن الضرورة أيضًا، بل يجب ستر باقيه بنحو حشيش كالإذخر، ولذا قال الزيلعي بعد سوقه حديث مصعب وهذا دليل على أن ستر العورة وحدها لا يكفي خلافا للشافعي، وقال في شرح المنية»: ولا يجوز الجمع بين اثنين في كفن واحد عندنا، خلافا للشافعية والحنابلة حيث جوزوه عند الضرورة؛ لما روى أنس. قلنا: معناه أنه كان يقسم الواحد بين الجماعة، فيكفن كل واحد ببعضه للضرورة، وإن لم يستر إلا بعض بدنه، وليس المراد أن يلاصق بدناهما؛ لأن فيه مباشرة عورة أحدهما للآخر. ولا يجوز أن يدفن اثنان أو أكثر في قبر واحد إلا عند الضرورة. وحينئذ يجعل بينهما حاجز من التراب انتهى.
وفي عمدة القاري عن العلامة ابن تيمية معنى الحديث أنه كان يقسم الثوب الواحد بين الجماعة، فيكفن كل واحد ببعضه للضرورة، وإن لم يستر إلا بعض بدنه، يدل عليه تمام الحديث أنه كان يسأل عن أكثرهم قرآنا فيقدمه في اللحد. فلو أنهم في ثوب واحد جملة يسأل عن أفضلهم قبل ذلك؛ كيلا يؤدي إلى نقض التكفين وإعادته.
وَعَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيْهِ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أُتِيَ بِطَعَامٍ وَكَانَ صَائِمًا، فَقَالَ: قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ وَهُوَ خَيْرٌ مِنِّي ، كُفَنِ فِي بُرْدَةٍ، إِنْ غُطَّيَ رَأْسُهُ بَدَتْ رِجْلَاهُ، وَإِنْ غُطَّيَ رِجْلَاهُ بَدَا رَأْسُهُ، وَأَرَاهُ قَالَ: وَقُتِلَ حَمْزَةٌ وَهُوَ خَيْرٌ مِنِّي، ثُمَّ بُسِطَ لَنَا مِنَ الدُّنْيَا مَا بُسِطَ أَوْ قَالَ: أُعْطِينَا مِنَ الدُّنْيَا مَا أُعْطِينَا، وَقَدْ خَشِينَا أَنْ تَكُوْنَ حَسَنَاتُنَا عُجَّلَتْ لَنَا، ثُمَّ جَعَلَ يَبْكِي حَتَّى تَرَكَ الطَّعَامَ. رَوَاهُ الْبُخَارِيُّ.
Sa'd ibn Ibrahim reported from his father that Abdur Rahman ibn Awf was brought food while he was fasting. He said, "Mus'ab ibn Umayr was killed, and he was better than me. He was shrouded in a cloak; if his head was covered, his feet would be exposed, and if his feet were covered, his head would be exposed. I think he also said, 'Hamzah was killed, and he was better than me.' Then the world was spread out for us, or he said, 'We were given from the world what we were given,' and we feared that our good deeds might have been hastened for us." Then he began to cry until he left the food. [Narrated by Bukhari]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: أَمَرَ رَسُولُ اللَّهِ ﷺ بَقَتْلَى أُحُدٍ أَنْ يُنْزَعَ عَنْهُمُ الحَدِيدُ وَالْجُلُودُ، وَأَنْ يُدْفَنُوْا بِدِمَائِهِمْ وَثِيَابِهِمْ. رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَه. وَفِي رِوَايَةٍ لِلْبُخَارِيِّ: وَلَمْ يُغَسِّلْهُمْ».
Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) ordered that the martyrs of Uhud have their iron and leather removed and that they be buried in their blood and clothes. [Narrated by Abu Dawud and Ibn Majah]
In a narration by Bukhari: "They were not washed."