The Messenger of Allah ﷺ said, "The martyr has six privileges with Allah. He is forgiven from the moment his blood is first shed, he is shown his place in Paradise, he is spared the punishment of the grave, he is kept safe from the great terror, a crown of dignity is placed upon his head whose single ruby is better than this world and all it contains, he is married to seventy-two wives from among the wide-eyed maidens of Paradise, and he is granted intercession for seventy of his relatives."
قال رسول الله ﷺ: للشهيد ست خصال: يغفر له في أول دفعة، ويرى مقعده من الجنة، ويجار من عذاب القبر، ويأمن من الفزع الأكبر، ويوضع على رأسه تاج الوقار: الياقوتة منها خير من الدنيا وما فيها، ويزوج اثنين وسبعين زوجة من الحور العين، ويشفع في سبعين من أقاربه.
Tirmidhi (1661) narrated it from Abdullah bin Abdul-Rahman, who said, our teacher Naeem bin Hammad narrated to us, Baqiya bin Walid narrated to us, from Buhayr bin Saad, from Khalid bin Madan, from Miqdam bin Mad Yakrib, and he mentioned it. Tirmidhi said, "Hasan sahih gharib." I say, it contains Baqiya bin Walid, who practices tadlis and has used ambiguous transmission wording here, but he has been corroborated. Ibn Majah (2799), Ajurri in Shariah (811), and Ahmad (17182) all narrated it through various paths from Ismail bin Ayyash, from Buhayr bin Saad, with his chain, except that Ajurri said, "nine qualities." All of them added one quality beyond that, namely, "and he is adorned with the garment of faith." Ismail bin Ayyash is truthful in his narration from the people of his own region, and Buhayr bin Saad is one of the people of his region.As for his statement, "six qualities" or "nine qualities," the correct number in the text is "eight qualities." In some narrations the marriage is mentioned twice, as follows, "and he is married to the maidens with wide, beautiful eyes, and he is married to seventy-two of the maidens with wide, beautiful eyes." I think all of this stems from confusion on the part of Ismail bin Ayyash, since he was known to mix up his narrations from people outside his own region, and this does not rule out that such mixing could sometimes occur even in his narrations from people of his own region. If the doubling of the marriage is confirmed as correct, then the number of qualities being nine is also confirmed as correct.Perhaps part of what Ismail bin Ayyash became confused about is that he attributed this hadith on one occasion to the musnad of Maad Yakrib, while on another occasion he attributed it to the musnad of Ubada bin Samit. Ajurri narrated it in Shariah (812) through his path, from Buhayr bin Saad, from Khalid bin Madan, from Kathir bin Mura, from Ubada bin Samit, and he mentioned it. But this does not undermine what has been established, or rather this hadith has been narrated from two companions, and both versions are sahih.