Who is a martyr (Shaheed)

Question.

what is the status of such a person who is killed by robbers in his house or on the road, will he be classified as a shaheed ? Is the laws of shaheed applied to him ? 

Answers.

In Shari’ah there are few conditions for a person to be classified as a shaheed. If all these conditions are found then only will he be considered to be a shaheed in this world and in the hereafter. And in some cases he will only be considered as a shaheed in the hereafter (not in this world), i.e. when some of the conditions are not found.

The conditions of a shaheed are as follows:
- He must be a Muslim.
- He must be mature (baaligh) and sane.
- He must not be impure (state of hadath-e-akbar).
- He should be killed oppressively and unjustly.
- He should be killed by Kuffar (non muslims), highway robbers etc irrespective of the weapon employed thereof, however if he is killed by a muslim or a zimmi (non muslim living in an Islamic country) then it is subject to the condition that the weapon employed for the implementation of his murder should be such that it is designed to kill. E.g. guns, swords, knives, etc.  
Hence if a Muslim killed him with an object such as a stone then the laws of a shaheed will not be applicable to him in this world.
  - Irti-thaath should not be found. i.e. that a person should not derive any worldly  
benefit in any form whether by eating, drinking, sleeping, or by being accorded any medical treatments even thought it might be very minimal. Other conditions are that one salaah time should not elapse in a state of consciousness from the time of his injury up to the time of his death; neither should he be removed from the battlefield while conscious.

Therefore the answer to your question is that if a muslim who is mature, sane and not in the state of hadath-e-akbar is oppressively killed by robbers etc in his house etc, together with this condition that Irti-thaath is not established then he will be considered to be a shaheed and the laws of shahaadat will also applicable to him, hence ghusl will not be given to him and he will be buried together with his very blood stained clothing in which he was made shaheed. However if he had such garments on him which do not conform to the masnoon kafn then that should be removed, (i.e. jacket. Coat etc) and if there is any shortage to the masnoon kafn i.e. his body is not fully covered etc then that will be completed. If any of the above conditions is not found then he will be considered as a shaheed in the hereafter only, hence ghusl will be given to him and he will be buried in normal kafn.

الشهيد إسم لكل مسلم طاهر مكلف عند أبي حنيفة, قتل ظلما في قتال ثلاث, إما مع أهل الحرب أو مع أهل البغى أو مع قطاع الطريق, و فى مختصر خواهر زاده : أو قتل دون ماله أو دون نفسه أو دون رجل من المسلمين أو أهل الذمة .م: بأي آلة قتل, و لم يحمل من مكانه حياً, ولم ينتفع بحياته, ولم يبق بعد الجراحة يوما و ليلة...............و حكمه فى الشرع أنه لا يغسل و يصلى عليه عندنا.....ألخ

التاتارخانية ص139 ج1
أنظر رد المحتار ص249 ج2

difference between "Ya Ayyuhannass" and "Ya Ayyuhallazeena Aamanou"

Question.

Is there any difference between Ya Ayyuhannass"(يا أيها الناس) and  "Ya Ayyuhallazeena Aamanou"(يا أيها الذين آمنوا) ?

Answer.

Yes, in Makki Surahs generally the word " Ya Ayyuhannass"(يا أيها الناس) and in Madani Surah the words "Ya Ayyuhallazeena Aamanou"(يا أيها الذين آمنوا) is mentioned. The Mufassereen have made mention that one of the reason is that in Makkah at that particular time disbelief (kufr) was predominant, so Allah Ta'aala was calling them towards Imaan that is why they were being addressed by "Oh! People" Whereas in Madinah most of the people were believers so Allah Ta'aala was addressing them with the laws (Ahkaam) of Islam by calling them "Oh people who have brought Imaan".

(الإصطلاح الثاني) أن المكي ما وقع خطاباً لأهل مكة, و المدني ما وقع خطاباً لأهل المدينة : وعليه يحمل قول من قال : أن ما صدر فى القرآن بلفظ " يأيها الناس" فهو مكي : وما صدر فيه بلفظ "يأيها الذين آمنوا" فهو مدني: لأن الكفر كان غالباً على أهل مكة فخوطبوا بيأيها الناس, وإن كان غيرهم داخلاً فيهم. ولأن الإيمان كان غالباً علي أهل المدينة: فخوطبوا بيأيها الذين آمنوا وإن كان غيرهم داخلاً فيهم أيضاً.............( مناهل العرفان ص193 ج1).

AND ALLAH TA'AALA KNOWS BEST

Abu Huairaira's name

Question.

What was Abu Huraira's name prior to Islam ?

Answer.

According to most of the narrations which we have seen, in the times of ignorance Hadhrat Abu Hurairah's name was Abdush-shams and according to other narrations his name was Abdu-a'mr.

It should be known that in the Arabic language to differentiate between the name A'mr (عمرو) and Umar (عمر) the letter ( و) is added after the letter ( راء) in A'mr, hence it will only be in written form but not read. Therefore it will not be pronounced as Amroo, umroo, etc.

Besides these two there were some other names as well but these two are more famous.

فحدثنا أبو العباس محمد بن يعقوب ثنا أحمد بن عبد الجبار ثنا يونس بن بكير عن بن إسحاق قال حدثني بعض أصحابي عن أبي هريرة رضي الله عنه قال كان اسمي في الجاهلية عبد شمس بن صخر فسميت في الإسلام عبد الرحمن وإنما كنوني بأبي هريرة لأني كنت أرعى غنما لأهلي فوجدت أولاد هرة وحشية فجعلتها في كمي فلما رجعت عنهم سمعوا أصوات الهر من حجري فقالوا ما هذا يا عبد شمس فقلت أولاد هر وجدتها قالوا فأنت أبو هريرة فلزمتني بعد قال بن إسحاق وكان أبو هريرة وسيطا في دوس حيث يحب أن يكون منهم  (المستدرك علي الصحيحين ص580 ج3)

حدثنا أبو العباس محمد بن يعقوب ثنا أحمد بن عبد الجبار ثنا يونس بن بكير عن بن إسحاق حدثني بعض أصحابي عن أبي هريرة رضي الله عنه قال كان اسمي في الجاهلية عبد شمس بن صخر فسماني رسول الله صلى الله عليه وسلم عبد الرحمن

وقال الفلاس إختلفوا في إسمه والذى صح أنه عبد عمرو بن غنم

وقال إبن البرقي إسمه عبد الرحمن ويقال عبد شمس ويقال عبد غنم ويقال عبد الله ويقال بل هو عبد نهم وقيل عبد تيم وحكى إبن منده في أسمآءه عبد بغير إضافة

(الإصابة ص199 ج7)