#TBT: Eclipses (Ahadith 2820 – 2824)

Bismillah.

There have been, and still are, people who worship the sun, the moon and the stars, giving them divine attributes, for example knowledge of the future (hint: astrology). It’s natural for a person to think that they’re high and mighty because of their beauty and position in the sky that makes them untouchable. Even Prophet Ibrahim (`alayhissalaam) went through this thought process, as Allah mentions in the Quran:

Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith and certainty. When the night covered him over with darkness he saw a star. He said: “This is my lord.” But when it set, he said: “I like not that those who set.” When he saw the moon rising up he said: “This is my lord.” but when it set he said: “Unless my Lord guides me, I shall surely be among the erring people.” When he saw the sun rising up he said: “This is my lord, This is greater.” But when it set, he said: “O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifan (Islamic Monotheism, i.e. worshipping none but Allah Alone) and I am not of the Al Mushrikeen (those who worship others besides Allah).” [6:75-79]

On the Day of Judgment, Allah will take away their light as if to show their worshipers that these beings that you worshiped and held high in esteem are actually helpless. Allah created them and He can very well destroy them if so He wills.

Volume 4, Book 54, Number 422 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The sun and the moon will be folded up (deprived of their light) on the Day of Resurrection.”

When Ibrahim, the son of the Prophet (sallallaahu `alayhi wasallam), died, the sun eclipsed on the same day. People started saying that the eclipse happened because of Ibrahim’s death. So he explained..

Volume 4, Book 54, Number 423 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The sun and the moon do not eclipse because of someone’s death or life (i.e. birth), but they are two signs amongst the Signs of Allah. So, if you see them (i.e. eclipse) offer the Prayer (of eclipse).”

Volume 4, Book 54, Number 424 :
Narrated by ‘Abdullah bin ‘Abbas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The sun and the moon are two signs amongst the Signs of Allah. They do not eclipse because of someone’s death or life. So, if you see them (i.e. eclipse), celebrate the Praises of Allah (i.e. pray).”

Solar Eclipse

Volume 4, Book 54, Number 425 :
Narrated by ‘Aisha (radiallaahu `anhaa)
On the day of a solar eclipse, Allah’s Apostle (sallallaahu `alayhi wasallam) stood up (to offer the eclipse prayer). He recited Takbir, recited a long recitation (of Holy Verses), bowed a long bowing, and then he raised h is head saying. “Allah hears him who sends his praises to Him.” Then he stayed standing, recited a long recitation again, but shorter than the former, bowed a long bowing, but shorter than the first, performed a long prostration and then performed the second Rak’a in the same way as he had done the first. By the time he had finished his prayer with Taslim, the solar eclipse had been over. Then he addressed the people referring to the solar and lunar eclipses saying, “These are two signs amongst the Signs of Allah, and they do not eclipse because of anyone’s death or life. So, if you see them, hasten for the Prayer.”

Volume 4, Book 54, Number 426 :
Narrated by Abu Mas’ud (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “the sun and the moon do not eclipse because of the death or life of someone, but they are two signs amongst the Signs of Allah. So, if you see them, offer the Prayer (of eclipse).”

Lunar Eclipse: Supermoon

Unique Virtue of `Uthman ibn `Affan (Hadith No. 2756)

Bismillah.

Volume 4, Book 53, Number 359 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
‘Uthman (radiallaahu `anhu) did not join the Badr battle because he was married to one of the daughters of Allah’s Apostle and she was ill. So, the Prophet (sallallaahu `alayhi wasallam) said to him. “You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle.”

Read this hadith in Arabic here.

This hadith is part of another longer narration which comes in Book 57 of Bukhari:

Narrated ‘Uthman (the son of Muhib):
An Egyptian who came and performed the Hajj to the Kaba saw some people sitting. He inquired, “Who are these people?” Somebody said, “They are the tribe of Quraish.” He said, “Who is the Shaikh among them?” The people replied, “He is ‘Abdullah bin ‘Umar.” He said, “O Ibn Umar! I want to ask you about something; please tell me about it. Do you know that ‘Uthman fled away on the day (of the battle) of Uhud?” Ibn ‘Umar said, “Yes.” The (Egyptian) man said, “Do you know that ‘Uthman was absent on the day (of the battle) of Badr and did not join it?” Ibn ‘Umar said, “Yes.” The man said, “Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?” Ibn ‘Umar said, “Yes.” The man said, “Allahu Akbar!” Ibn ‘Umar said, “Come, let me explain to you. As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah’s Apostle was his wife and she was sick then. Allah’s Apostle said to him, “You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr.’ As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mecca more respectable than ‘Uthman (to be sent as a representative). Allah’s Apostle would have sent him instead of him. No doubt, Allah’s Apostle had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after ‘Uthman had gone to Mecca. Allah’s Apostle held out his right hand saying, ‘This is ‘Uthman’s hand.’ He struck his (other) hand with it saying, ‘This (pledge of allegiance) is on the behalf of ‘Uthman.’ Then Ibn ‘Umar said to the man, ‘Go now with this with you.’
[Bukhari, Volume 5, Book 57, Number 48]

Not taking part in the battle of Badr and still getting a share in its booty and reward was a virtue unique to Uthman (radiallaahu `anhu). He had the intention to go and fight but Prophet (sallallaahu `alayhi wasallam) asked him to stay and look after his wife, Ruqayyah (radiallaahu `anhaa). She died before the army returned victorious. So on one hand, the Prophet was happy about the win over Quraysh, he grieved the loss of his daughter.

Words of wisdom.

Did `Umar [RA] Defy the Prophet’s [SAW] Last Order? (Hadith No. 2685)

Bismillah.

Hadith no. 2684 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 287 :
Narrated by ‘Amr bin Maimun
Umar (radiallaahu `anhu) (after he was stabbed), instructed (his would-be-successor) saying, “I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (sallallaahu `alayhi wasallam) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability.”

Today’s Hadith:

Volume 4, Book 52, Number 288 :
Narrated by Said bin Jubair (radiallaahu `anhu)
Ibn ‘Abbas (radiallaahu `anhu) said, “Thursday! What (great thing) took place on Thursday!” Then he started weeping till his tears wetted the gravels of the ground . Then he said, “On Thursday the illness of Allah’s Apostle (sallallaahu `alayhi wasallam) was aggravated and he said, “Fetch me writing materials so that I may have something written to you after which you will never go astray.” The people (present there) differed in this matter and people should not differ before a prophet. They said, “Allah’s Apostle is seriously sick.’ The Prophet (sallallaahu `alayhi wasallam) said, “Let me alone, as the state in which I am now, is better than what you are calling me for.” The Prophet (sallallaahu `alayhi wasallam) on his death-bed, gave three orders saying, “Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them.” I forgot the third (order)” (Ya’qub bin Muhammad said, “I asked Al-Mughira bin ‘Abdur-Rahman about the Arabian Peninsula and he said, ‘It comprises Mecca, Medina, Al-Yama-ma and Yemen.” Ya’qub added, “And Al-Arj, the beginning of Tihama.”)

Here’s another version of this hadith that the Raafidites (Shee`ah) use to defame Umar (radiallaahu `anhu):

It was narrated that Ibn ‘Abbaas said: When the Messenger of Allah (blessings and peace of Allah be upon him) was dying, there were men in the house among whom was ‘Umar ibn al-Khattaab. The Prophet (blessings and peace of Allah be upon him) said: “Come, let me write for you a document after which you will not go astray.” ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain, and you have the Qur’an; the Book of Allah is sufficient for us. The people in the house disagreed, and they argued. Some of them said: Come close and let the Messenger of Allah (blessings and peace of Allah be upon him) write for you a document after which you will not go astray. Others agreed with what ‘Umar said. When their debating and argument in the presence of the Messenger of Allah (blessings and peace of Allah be upon him) became too much, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Get up and leave.”

‘Ubayd-Allah said: Ibn ‘Abbaas used to say: What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document for them because of their disagreement and arguing.

Narrated by al-Bukhaari (6932) and Muslim (1637)

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the Prophet (blessings and peace of Allah be upon him) instructed his companions who were present with him during his illness to bring a piece of paper and a pen, so that he could dictate to them something that had nothing to do with a new revelation that he had not yet conveyed to the people, or with any shar‘i instruction that the people needed that had to do with their religion. Then he decided not to tell them about that matter, because of what happened. The evidence for that is as follows:

(a)  This incident happened on a Thursday, and the Prophet (blessings and peace of Allah be upon him) died on the following Monday, i.e., four days later. He could have asked others to write that document, but because he (blessings and peace of Allah be upon him) did not do that, we know that it was not revelation that he could have concealed.

(b) Allah, may He be exalted, praised His Prophet (blessings and peace of Allah be upon him) for having conveyed what He revealed to him, and Allah, may He be exalted, reminded this ummah of the blessing that He had bestowed upon them by perfecting their religion and completing His favour upon them. The idea that what the Prophet (blessings and peace of Allah be upon him) did not write was part of the religion that all of the ummah needs is tantamount to accusing the Prophet (blessings and peace of Allah be upon him) of not conveying the message, and it constitutes disbelief in what the Lord, may He be exalted, said about the religion being perfected and His blessing being completed upon His slaves.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The writing of this document is not something that Allah enjoined upon him to write or convey at that time. If that had been the case, he (blessings and peace of Allah be upon him) would not have failed to do what Allah instructed him to do.

Minhaaj as-Sunnah an-Nabawiyyah (6/315, 316)

And he (may Allah have mercy on him) said:

It was not permissible for him to abandon writing the document because of the doubts that some had about (its importance). If what he intended to write in the document was something that he was obliged to convey and disclose, then the Prophet (blessings and peace of Allah be upon him) would have disclosed it and written it in a document, and he would not have paid any attention to the view of anybody, for he was the most obedient of creation to Allah. Thus it is known that when he decided not to write the document, the document was not obligatory and it would not have contained anything of religious matters that he was obliged to write at that time, because if that had been necessary, he would have done it.

Minhaaj as-Sunnah an-Nabawiyyah (6/12)

(c)  What we have mentioned is supported by the fact that the Sahaabah who were with the Prophet (blessings and peace of Allah be upon him) differed with regard to their understanding of his instruction to bring writing materials and what he really intended. Otherwise they would all have hastened to fulfill his instructions. It was proven from them that they took off their shoes during the prayer because of merely seeing the Prophet (blessings and peace of Allah be upon him) take off his shoes during the prayer, without him instructing them to do that, so would such people have gone against an instruction if they believed it to be part of the revelation? They are far above doing such a thing. Therefore, some of them got up to bring a piece of paper and a pen, as the Prophet (blessings and peace of Allah be upon him) had asked them to do, and others refrained, thinking that he (blessings and peace of Allah be upon him) may have been overwhelmed with pain, or that his instruction was meant as a recommendation only.

Abu’l-‘Abbaas al-Qurtubi (may Allah have mercy on him) said:

With regard to the words “Come, let me write for you a document after which you will not go astray”, this is a command and a request that was addressed to everyone present. Hence it was the duty of everyone who was present to hasten to obey this command, especially when it was followed by the words “after which you will not go astray”. But ‘Umar (may Allah be pleased with him) and others thought that this command was not by way of obligation; rather it was by way of recommendation. Moreover, in the Book of Allah there is guidance to everything that the Muslim needs, as Allah, may He be exalted, says (interpretation of the meaning): “And We have sent down to you the Book (the Quran) as an exposition of everything” [an-Nahl 16:89]. In addition to that, the Messenger of Allah (blessings and peace of Allah be upon him) was suffering pain, so ‘Umar did not want him to have to do something that may be very difficult for him in that situation. Therefore they decided that it was more appropriate for him not to write anything. But the other group wanted him to write the document, following the apparent meaning of the command and out of eagerness for more clarification and to remove any ambiguity. Would that that had happened! But that is what Allah decreed, and whatever He wills happens. But there should be no blame or criticism of the first group, because the Prophet (blessings and peace of Allah be upon him) did not rebuke them or tell them off; rather he said to all of them: “Let me be, for I am fine.”

Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim (15/18)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Al-Maaziri (may Allah have mercy on him) said: It was permissible for the Sahaabah to differ concerning this document, despite the clear instructions given to them concerning that, because instructions may be accompanied by indications that make them less than obligatory. It is as if there was something to indicate that the matter was not obligatory; rather it was optional. Therefore they had different views, and ‘Umar insisted on his view for which he had circumstantial evidence that the Prophet (blessings and peace of Allah be upon him) had said that without insisting on it.

Fath al-Baari (8/133, 134)

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The Prophet’s decision to write a document was either based on revelation that came then was abrogated, or it was something that he thought would serve some interest, then he changed his mind.

An-Nawawi (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) thought about writing the document when he thought that it would serve some interest, or it may be that he received some revelation concerning that, then it appeared that best interests would be served by refraining from writing it, or he received revelation to abrogate the initial command.

Sharh Muslim (11/90). A similar report was narrated by al-Haafiz Ibn Hajar from al-Maaziri. See: Fath al-Baari (8/134).

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The Raafidis claim that the Prophet (blessings and peace of Allah be upon him) gave instructions that ‘Ali ibn Abi Taalib (may Allah be pleased with him) should become caliph after he died, but what does this incident have to do with them? Why do they have to tamper with it and misinterpret it, claiming that the Prophet (blessings and peace of Allah be upon him) wanted to write down instructions that ‘Ali should become the caliph after him? Why couldn’t the instructions that he wanted to write in this document be instructions for Abu Bakr (may Allah be pleased with him) to become caliph after he died?

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Whoever imagines that this document would have been about the appointment of ‘Ali to the caliphate is misguided, according to the consensus of the Muslims, including the scholars of both the Sunnis and the Shi‘ah. As for the Sunnis, they are unanimously agreed that Abu Bakr is superior and is to be given precedence. As for the Shi‘ah who say that ‘Ali was the one who deserved to be the imam (caliph), they say that ‘Ali had been named as the imam (caliph) before that, in clear and unambiguous wording that was widely known. In that case, there was no need for any document.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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It is proven via the soundest isnaad that the Prophet (blessings and peace of Allah be upon him) wanted to give instructions that Abu Bakr as-Siddeeq (may Allah be pleased with him) should be appointed caliph after he died, then he decided not to do that, and he said that the believers would not accept anyone other than him as caliph. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me during his illness: “I was thinking – or I wanted – to send for Abu Bakr and his son and appoint him as my successor, lest people say (that the caliphate should be for So and so) or lest anyone should hope for it for themselves. Then I thought: Allah and the believers would reject anyone who is less qualified than Abu Bakr.” Narrated by al-Bukhaari (5342). Also narrated by Muslim (2387) with the words: “when Allah and the believers insist on Abu Bakr.”

We (as Sunnis) are not concerned about that issue, because Allah and the believers decided that the successor (caliph) of the Messenger of Allah (blessings and peace of Allah be upon him) should be no one but Abu Bakr.

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What occurred of some of the Sahaabah questioning the Prophet (blessings and peace of Allah be upon him) about some issues does not undermine the fact that they would hasten to follow his instructions and do what Islam required, because they would discuss things with him (blessings and peace of Allah be upon him) until the revelation came confirming what the Prophet (blessings and peace of Allah be upon him) told them, whereupon they would hasten to obey the command.

An-Nawawi (may Allah have mercy on him) said:

Al-Khattaabi said: The companions of the Prophet (blessings and peace of Allah be upon him) would discuss some issues with him before he gave them definitive and binding instructions, as when they discussed the terms of the treaty between him and Quraysh with him on the day of al-Hudaybiyah. But once he issued definitive instructions, none of them would discuss it with him.

Sharh Muslim (11/91)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The Sahaabah used to discuss some issues with him, so long as he had not issued definitive instructions; once he did that, however, they would comply with them.

Fath al-Baari (1/209)

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The words of ‘Umar, “the Book of Allah is sufficient for us”, were not addressed to the Prophet (blessings and peace of Allah be upon him), for ‘Umar was too respectful to have done that. Rather these words were addressed to those who objected to him not bringing writing materials.

An-Nawawi (may Allah have mercy on him) said:

The words of ‘Umar, “the Book of Allah is sufficient for us”, were answering back those who disagreed with him; it was not a counter-argument to the instruction of the Prophet (blessings and peace of Allah be upon him).

Sharh Muslim (11/93).

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The scholars gave the following reasons to explain why ‘Umar thought it better not to bring materials with which to write the document for the Prophet (blessings and peace of Allah be upon him):

(a)  His compassion for the Prophet (blessings and peace of Allah be upon him), because he did not want to burden him in that situation with having to dictate the document, because that might be too difficult for him, as he said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain.

(b) He was worried lest the hypocrites and those in whose hearts was sickness would cast aspersions on this document and express their doubts about those who transmitted it, and cast aspersions on them and their good character.

(c)  He was worried that he may write some instructions that they would not be able to comply with, and thus they would incur sin by not complying, and he thought it was kinder to the ummah, with regard to these issues, to leave them as a matter of ijtihaad, to be subject to examination and looking for the right answer, so that both the one who gets it right and the one who gets it wrong would be rewarded.

See: Dalaa’il an-Nubuwwah (7/184); ash-Shifa bi Ta‘reef Huqooq al-Mustafa by al-Qaadi ‘Iyaad (2/194); Sharh Muslim by an-Nawawi (11/91); Fath al-Baari (1/209)

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With regard to the words of Ibn ‘Abbaas (may Allah be pleased with him), there is nothing in them to suggest that he was casting aspersions on the Sahaabah (may Allah be pleased with them). He was among those who swore allegiance to Abu Bakr as-Siddeeq, and to ‘Umar al-Faarooq after him. What he meant was that the thing that prevented writing down the document (i.e., the Prophet’s sickness) was itself a calamity, because turmoil emerged after that and aspersions were cast on those prominent Sahaabah.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The words of Ibn ‘Abbaas, “What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document” mean that the thing that prevented it happening was a calamity; it was a calamity for those who doubted the legitimacy of Abu Bakr’s caliphate, or were not certain about the matter, because if there had been a document, there would have been no doubt. As for those who knew that his caliphate was legitimate, it was not a calamity for them, praise be to Allah.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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These words of Ibn ‘Abbaas (may Allah be pleased with him) were based on his own ijtihaad. No doubt ‘Umar was more knowledgeable and was senior to Ibn ‘Abbaas. Some of the scholars are of the view that the fact that the document was not written, and the Prophet (blessings and peace of Allah be upon him) did not object to what ‘Umar said, suggests that the Prophet (blessings and peace of Allah be upon him) adopted ‘Umar’s opinion and thought that that was the correct thing to do.

An-Nawawi (may Allah have mercy on him) said:

Therefore ‘Umar was more knowledgeable than Ibn ‘Abbaas and the people who agreed with him.

Sharh Muslim (11/90)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The fact that the Prophet (blessings and peace of Allah be upon him) did not object to ‘Umar indicates that he thought his view was correct. When ‘Umar said, “the Book of Allah is sufficient for us”, he was referring to the verse in which Allah, may He be exalted, says (interpretation of the meaning): “We have neglected nothing in the Book” [al-An‘aam 6:38]. It may be that the aim was to make things easier for the Messenger of Allah (blessings and peace of Allah be upon him), when ‘Umar saw that he was in great distress. Thus he sensed that what he wanted to write was not something they could not do without. If that had been the case, the Prophet (blessings and peace of Allah be upon him) would not have refrained from writing it because of their differences.

This view cannot be undermined by what Ibn ‘Abbaas said, “What a calamity it was…”, because ‘Umar was definitely more knowledgeable than him.

Fath al-Baari (8/134).

Thus it becomes clear that the claims of the Raafidis, casting aspersions on the Sahaabah (may Allah be pleased with them) – and especially ‘Umar ibn al-Khattaab (may Allah be pleased with him) – are false. It also becomes clear that what the early generations said about them being the most mendacious of the groups that claim to be Muslims is true. So beware of them for the sake of your religious commitment. We ask Allah to make you steadfast in adhering to Islam and the Sunnah.

Source: IslamQA

Praying Two Nawaafil Before Being Killed – Whose Sunnah is it? (Hadith No. 2678)

Bismillah.

Volume 4, Book 52, Number 281 :
Narrated by Abu Huraira
Allah’s Apostle sent a Sariya of ten men as spies under the leadership of ‘Asim bin Thabit al-Ansari, the grandfather of ‘Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between ‘Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, “These are the dates of Yathrib (i.e. Medina), “and continued following their tracks. When ‘Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, “Come down and surrender, and we promise and guarantee you that we will not kill any one of you” ‘Asim bin Thabit; the leader of the Sariya said, “By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred ‘Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, “This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us.” So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaib and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin ‘Amir bin Naufal bin ‘Abd Manaf. It was Khubaib who had killed Al-Harith bin ‘Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people. Narrated Az-Zuhri: ‘Ubaidullah bin ‘Iyyad said that the daughter of Al-Harith had told him, “When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, ‘Are you afraid that I will kill him? No, I will never do so.’ By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca.” The daughter of Al-Harith used to say, “It was a boon Allah bestowed upon Khubaib.” When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two Rakat (prayer). They allowed him and he offered Two Rakat and then said, “Hadn’t I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception.” (He then recited the poetic verse):– “I being martyred as a Muslim, Do not mind how I am killed in Allah’s Cause, For my killing is for Allah’s Sake, And if Allah wishes, He will bless the amputated parts of a torn body” Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak’at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) ‘Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over Asim and protect him from their messenger and thus they could not cut off anything from his flesh.

Isn’t it a beautiful end to a beautiful story? Here are the original verses of Khubaib’s (radiallaahu `anhu) poetry that he said before being martyred:

“I being martyred as a Muslim, Do not mind how I am killed in Allah’s Cause, For my killing is for Allah’s Sake, And if Allah wishes, He will bless the amputated parts of a torn body.”

Dying of Plague (Ahadith 2477 – 2478)

Bismillah.

Volume 4, Book 52, Number 82 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Five are regarded as martyrs: They are those who die because of plague, abdominal disease, drowning or a falling building etc., and the martyrs in Allah’s Cause.”

Volume 4, Book 52, Number 83 :
Narrated by Anas bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Plague is the cause of martyrdom of every Muslim (who dies because of it).”

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) says:

It is proven in a number of hadeeths that the Prophet (blessings and peace of Allah be upon him) said that the one who dies by drowning, or because of the plague or a stomach disease (diarrhoea) is a martyr. So the one who dies of the plague is a martyr, the one who dies of a stomach disease is a martyr, the one who drowns is a martyr, the one who is crushed by a falling wall is a martyr, the one who is killed for the sake of Allah is a martyr, the one who dies for the sake of Allah is a martyr, and there are a number of others who are martyrs.

This is by the grace of Allah, so that this ummah will have an advantage in terms of great reward, but the best of them are those who are martyred for the sake of Allah, who are killed for the sake of Allah. They are the best, and they are not to be washed (ghusl), and the funeral prayer is not to be offered for them, for they are alive with their Lord and given provision. Martyrs other than those who were martyred for the sake of Allah, such as those who died of a stomach disease or the plague, or those who were killed by falling walls or drowned, are to be washed and the funeral prayer is to be offered for them. Included with them are those who die in vehicle rollovers and car crashes; they are likened to the one who is crushed beneath a falling wall, and there is the hope that they will have the status of martyrdom, but they are to be washed and the funeral prayer is to offered for them, as is done for those who die of stomach diseases or drowning. End quote.

Fataawa Noor ‘ala al-Darb, 3/1426

Taken from IslamQA