and two effects: as for the two effects, they are an effect in the way of Allah, and an effect in [one of] the obligatory duties of Allah the Almighty." Narrated by al-Tirmidhi, who said: It is a hasan (good) hadith. Mention of this cause has appeared in the hadith, for 'Abd Allah ibn Tha'labah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Wrap them in their blood, for there is no wound that is wounded in the way of Allah but it will come on the Day of Resurrection bleeding; its color is the color of blood and its scent is the scent of musk." Narrated by al-Nasa'i. It is possible that washing is not mandatory except for the sake of the prayer, except that the deceased has no action of his own, so we were commanded to wash him so that we might pray over him; thus, whoever is not required to have the funeral prayer performed over him is not required to be washed, just like the living person. It is also possible that martyrs in battle are numerous, making washing them difficult, and perhaps they have wounds and would be harmed by it, so they were pardoned from washing for that reason. As for the omission of the prayer over them, it is possible that its cause is their being alive with their Lord, and the prayer was only legislated for the dead. It is also possible that this is because they have no need of intercession, for the martyr intercedes for seventy of his family members, so he has no need of an intercessor, and the prayer was only legislated for the sake of intercession.

Section: If the martyr is in a state of major ritual impurity (junub), he is washed, and his ruling regarding the funeral prayer is the same as that of other martyrs. This is the opinion of Abu Hanifah. Malik said: He is not washed, due to the generality of the report. From al-Shafi'i, there are two views like the two madhhabs. Our evidence is what has been narrated: that Hanzalah ibn al-Rahib was killed on the Day of Uhud, and the