There is a consensus among all the great Muslim jurists that a funeral prayer for
a deceased person is a collective obligation or fard kifayah. The Prophet, peace
be upon him, commanded the Muslims to offer it, and they have been doing so ever
since they received this commandment.
Abu Hurairah reported that when the Prophet, peace be upon him, was informed of
the death of a person, he used to ask: Does he owe anything to anyone?' If the answer
was in the affirmative, he would then ask: 'Has he (the deceased) left anything
to settle his debt?' If he had left something to settle his debt, he would offer
the funeral prayer for him. Otherwise, he would say to the Muslims: 'Offer a (funeral)
prayer for your brother"' (Bukhari and Muslim).
Abu Hurairah narrates that the Prophet, peace be upon him, said: "Whoever follows
a funeral procession and offers the prayer for the deceased, will get one kerat
68 of reward. And whoever follows it and remains with it until the body is buried,
will get two kerats of reward, the least of which is equal in weight to 'Mount Uhud'
or he said 'one of them is like Uhud.' The narrator is not certain as to the exact
words used by the Prophet, peace be upon him. This is reported by the group.
Khabbab reported that he asked "O 'Abdullah Ibn 'Umar! Did you hear what Abu Hurairah
says? He says that he heard Allah's Messenger, saying. 'Whoever leaves his house
to attend a funeral prayer, offers funeral prayer, and then follows the funeral
procession until the body is buried will receive two kerats of reward, each of which
is like the mountain of Uhud. And whoever offers the funeral prayer and then leaves
for home (This proves that a person does not need permission of the family of the
deceased to leave after attending the funeral) will get a reward like the mountain
of Uhud" (Muslim). Ibn 'Umar sent Khabbab to 'Aishah asking her about the statement
of Abu Hurairah. She said, "Abu Hurairah has told the truth." When Ibn ' Umar was
informed about this he said, "We have indeed lost many a kerat."
The prerequisites for a funeral prayer are the same as for the obligatory prayers.
Anyone intending to offer funeral prayer must be in a state of purity, be free from
all minor and major impurities, must cover his or her "awrah," and stand facing
the direction of the Ka'bah.
Malik reported from Nafi' that Abdullah Ibn 'Umar used to say: "One should not offer
a funeral prayer unless he is in a state of purity."
The funeral prayer differs from the prescribed prayers in that there is no fixed
time for offering it. It may be offered at any time, including the times when regular
prayers may not be offered. This is the opinion of the Hanafi and Shafi'i schools.
Ahmad, Ibn Al-Mubarak, and Ishaq dislike offering a funeral prayer at sunrise, at
noon when the sun is at its zenith, and at dusk when the sun is about to set, except
in cases when it is feared that if delayed, the body might decompose.
Certain requirements must be met for a valid funeral prayer, and failure to meet
any of these may invalidate the prayer. These requirements are given below:
1. Intention
The real intention is what is in the heart, and its verbal utterance is not legally
required. Allah says in the Qur'an: "And they have been commanded no more than this:
To worship Allah, offering Him sincere devotion, being true in (faith)." Qur'an
98.5 And the Prophet, peace be upon him, said: "Verily, all deeds (of a person)
will be judged in the light of the intentions behind them, and every person will
attain what he intends."
2. Standing Prayer
The majority of scholars regard it as an essential condition for a valid funeral
prayer to stand while praying if one is physically able to do so. A funeral prayer
offered while sitting or riding, without any valid excuse, is not valid.
It is reported in Al-Mughni "It is not permissible for one to offer a funeral prayer
while riding, as in this case an essential condition - standing while praying -
would be missing." This is the opinion of Abu Hanifah, Ash-Shafi'i, and Abu Thaur.
There is no difference on this point. It is preferable to put one's hands together,
placing the right on the left, as is done in the prescribed regular prayer. Some
disagree, but in our view it is better and preferable.
3. Loud Recitation of Four Takbirs
This is based on a report transmitted by both Bukhari and Muslim on the authority
of Jabir who said: "Allah's Messenger, peace be upon him, offered funeral prayers
for Najashi (Negus) and said four takbirs. (That is, he said Allahu akbar four times)
Tirmizhi said: Most of the learned Companions of the Prophet (may Allah be pleased
with them) and others followed and acted in accordance with the above example of
the Prophet. They hold that four takbirs should be said in a funeral prayer. Among
these scholars are Sufyan, Malik, Ibn Al-Mubarak, Ash-Shafi'i, Ahmad, and Ishaq.
It is sunnah to raise one's hands while uttering the first takbir. There is nothing
related from the Prophet, peace be upon him, to show that he raised his hands in
funeral prayer except for the first takbir. Ash-Shawkani mentions various opinions
about takbirs and the arguments for them and says: "In short nothing except the
first takhir is reported from the Prophet, peace be upon him. The acts and sayings
of the Companions of the Prophet (may Allah bless them) by themselves do not constitute
a conclusive argument. Therefore one should raise one's hands only on saying the
first lakhir. For the rest of the (three) takbirs no such instruction is available,
except when one changes from one posture to another as in the regular prayer. There
is no such change of posture required in the funeral prayer, so there is no need
for raising hands in other than the first "takbir".
(Abu Hanifah and Malik regard these as two essential requisites of funeral prayer)
Ash-Shafi'i has in his Musnad narrated from Abu Umamah ibn Sahl that one of the
Companions of the Prophet (may Allah be pleased with them) told him that when offering
a (funeral) prayer it is sunnah for the imam to say aloud Allahu Akbar (first opening
takbir), then to recite al-Fatihah silently in his heart, and then send salutations
to the Prophet, peace be upon him, and then pray for forgiveness of the deceased.
Nothing else is to be recited in between takbirs. Finally, he should end his prayer
with salutations in his heart. (According to the majority of scholars, reciting
al-fatihah, sending blessings upon the Prophet, supplicating for the deceased, and
salutations are sunnah. In the case of the imam, however, it is sunnah to utter
the takbir and salutations aloud in order to communicate with those praying with
him) The author of Al-Fath says: "The chain of narrators of this hadith is sound."
Bukhari reported from Talha ibn Abdullah that he said: "I offered a funeral prayer
that was led by Ibn Abbas. He recited Al-Fatihah and said: 'This is a sunnah of
the Prophet, peace be upon him."' Tirmizhi also reported this and remarked that
this has been the practice of some of the learned among the Companions of the Prophet
(may Allah be pleased with them). Others prefer to recite Al-Fatihah after the first
takbir. This is the opinion of Ash-Shafi'i, Ahmad, and Ishaq. Some others hold that
Al-Fatihah is not to be recited in a funeral prayer. The funeral prayer should consist
of praise for Allah (thana), blessings (salawat) upon the Prophet, peace be upon
him, and a prayer (du'a) for forgiveness of the deceased. This is the opinion of
Al-Thawri and other scholars of Kufah. Those who hold the recitation of al-Fatihah
in a funeral prayer obligatory argue that the Prophet, peace be upon him, called
it a prayer (salat) when he said: "Offer prayer (sallu) for your deceased friend."
And as no prayer can be complete without al-Fatihah, for the Prophet, peace be upon
him, also told us "no prayer is valid unless al-Fatihall is recited in it."
Prayer for peace and blessings upon the Prophet, peace be upon him, may be said
in any form. If someone were to say: "O Allah, bless Muhammad," it should suffice.
It is better, however, to use the prayers transmitted through tradition, like the
following:: Extravagance in Shrouding is Disliked
(Allahumma Salli 'ala-Muhammad wa'ala ali Muhammad kama sallayta 'ala Ibrahim wa
'ala ali Ibrahim wa barik 'ala Muhammad wa 'ala ali Muhammad kama barakta' ala Ibrahim
wa 'ala ali Ibrahim innaka hamidun Majid)." "O Allah! Grant peace to Muhammad and
his family as you did to Ibrahim and his family. O Allah! Bless Muhammad and his
family as you blessed Ibrahim and his family. Truly You are Most Glorious and Most
Praiseworthy.'
This should be said after the second takbir, as is obvious, though there is nothing
specifically reported in this regard as to its precise place in the funeral prayer.
This is a basic element of funeral prayer according to the consensus of juristic
opinion. The Prophet, peace be upon him, said: "When you offer a funeral prayer
for a deceased person, pray sincerely for him to Allah." This is reported by Abu
Daw'ud, Al-Baihaqi and Ibn Hibban, who said it is a sound hadith.
For this purpose any supplication, even a brief one, may be used. It is recommended,
however, to use one of the following supplications reported from the Prophet, peace
be upon him:
1. Abu Hurairah said: The Prophet, peace be upon him, prayed in one of the funeral
prayers: Allahumma anta Rubbuha wa ant khalaqtaha wa anta razaqtaha wa ant hadaytaha
lil lslam wa anta qabadata ruha-ha wa anta alamu bisirriha wa 'alaniyatiha. Ji'nashuf'ala-hafaghfir
laha zanbaha "Oh Allah ! You are her Sustainer, You are her Creator, You provided
her with sustenance, guided her to Islam, caused her to die, and You best know her
secret and public life. We plead to You on her behalf to forgive her sins."
2. Wa'ilah ibn al-Asqa reported: "The Prophet, peace be upon him, led us in a funeral
prayer for a man from among the Muslims. I heard him saying: Allahumma inna fulana
ibna fulan fi zhimatika wa habla jawaraka, fa-qihu min fitnatal qabri wa azhabin
nar wa anta ahlal wafa' wal haq, allahumma faghfirlahu war-rahmhufa innaka antal
ghafurur Raheem. 'O Allah! So-and-so, son of so-and-so, is under Your protection
and mercy, so protect him from the trial of the grave and the torture of Hell Fire.
You are the guardian of the truthful and the faithful. OAllah! Forgive him and be
merciful to him, as You are the Most Merciful, Most Forgiving'." Narrated by Ahmad
and Abu Daw'ud.
3. ' Awf ibn Malik reported: "I heard the Prophet, peace be upon him, while offering
a funeral prayer, say: Allahumma-ghfir lahu war-rhamhu wa'fu anhu wa 'afahu wa akrim
nuzulahu wa wassi' mudkhalahu waghsilhu bi-ma' ind wa thalj wa barad wa naqi minal
khataya kama yunaqi athaubu danis minad danas wa abdilhu daran khairan min darihi
wa ahlan khairan min ahlihi wa zaujan khairan min zaujihi wa qih fitnatal qabr wa
azhaban nar. 'O Allah! Forgive him, have mercy on him, pardon him, heal him, be
generous to him, cause his entrance to be wide and comfortable, wash him with the
most pure and clean water, and purify him from sins as a white garment is washed
clean of dirt. Give him in exchange a home better than his home (on earth) and a
family better than his family, and a wife better than his wife, and protect him
from the trial of the grave and the torture of Hell Fire'." This is narrated by
Muslim.
4. It is reported from Abu Hurairah that the Prophet, peace be upon him, offered
a funeral prayer and said: Allahummaghfir lihayatina wa mayatina wa saghirina wa
kahirina wa zhakirina wa unthana. Allahumma man ahyatahu minna fa-ahyahu 'alal Islam
wa man tawafthu minna fa-tawafthu 'ala iman. Allahumma la tahrimna ajrahu wa la
tudalana ba'dahu. "O Allah! Forgive our living, our dead, our young, our old, our
males and our females, those of us who are present, and those who are absent. O
Allah! Whomsoever among us You keep to live, make him to live in Islam, and whomsoever
You cause to die, let him die in faith. O Allah! Do not deprive us of our reward
for (supplicating for) him, and cause us not to go astray after him." This is narrated
by Ahmad and the other Sunan books. (Authentic canonical collections of hadith)
If the deceased is a child, then it is desirable to pray: Allahumma 'ij'alhu lana
salafan wa zhukhran. "O Allah! Make him our forerunner and make him (a means of)
reward for us and a treasure." Bukhari and Al-Baihaqi report it from Al-Hasan. Nawawi
said: "If the deceased is a child, a boy or a girl, one should say what is reported
in the hadith, namely, "O Allah! Forgive our living, our dead, . . . ," and add
the words: Allahumma 'ij'alhu faratan li-abwaihi wa salafan wa zhukhran wa izatan
wa i'tibaran wa shafi'an wa thaqil bihi mawazlnahumma wa afrlghas sabra 'ala qulubihima
wa la taftinhumma ba'dahu wa la tuharim-humma ajrahu. "O Allah, make him (or her)
for hisparents a forerunner, a treasure and an admonition, an honor, an intercessor,
and cause him (or her) to make their scales of good deeds heavier (on the Day of
Judgement). O Allah! Grant them patience, and O Allah! Do not put them to trial
after him (or her) nor deprive them of his (or her) reward."
Ash-Shawkani said: There are no fixed times for these prayers. One may use any of
these after all the takbirs, or after the first or second or third takbir, or divide
it between each two takbirs, or say any of these prayers in between each two takbirs
in the light of the practice of the Prophet, peace be upon him. It is also said
that supplications should be done in the words given in the above reported hadith
for both male or female dead persons.
It is preferred to supplicate for the deceased after the fourth takbir, even though
the supplicant rnay have done so after the third takbir. This is based on a narration
by Ahmad on the authority of ' Abdullah ibn Abi Awfa who said that when his daughter
died, at his funeral prayer for her he made four takbirs. After the fourth takbir,
he stood supplicating for as much as he did in between the other takbirs. Then he
said: "The Prophet, peace be upon him, used to do the same in a funeral prayer."
Ash-Shafi'i said: "After the fourth takbir one may say, Allahumma la tuharimna ajrahu
wa la taftinna ba'dahu. 'O Allah! Do not deprive us of reward for (supplicating
for) him/her, nor put us to trial after him (or her)'."
Ibn Abu Hurairah said: "After the fourth takbir the elders used to say: Allahumma
Rabbana atina fi ad-Dunya hasanatan wafi al-Akhirati hasanatan wa qina 'azhab an-Nar.
'O Allah! Grant us good in this life and good in the life to come, and save us from
the torment of Hell Fire."
All jurists with the exception of Abu Hanifah are in agreement that the two salutations
(saying assalamu 'alaikum wa rahmatullah), one to the right and the other to the
left, are obligatory. Abu Hanifah, however is of the view that they are required,
but not obligatory as a condition. Those who hold it to be obligatory argue that
the funeral prayer is a prayer (salah), and as such it cannot be terminated except
by salutations (to the right and left).
Ibn Mas'ud said: "Salutations at the end of a funeral prayer are similar to those
said at the end of any formal prayer. The minimum that would suffice in this respect
is to say: "As-Salamu 'Alaikum" or "salamun 'alaikum" (the peace be with you or
peace be with you)."
Ahmad is of the opinion that one salutation - the salutation to the right - is sunnah,
and there is no harm if one says it while looking straight ahead. This is based
on the practice of the Prophet, peace be upon him, and his Companions who ended
their funeral prayer with one salutation. No difference of opinion among them is
on record on this issue.
Ash-Shafi'i holds that two salutations, turning one's face first to the right and
then to the left, are commendable. Ibn Hazm said: "The second salutation is remembrance
of Allah, and an act of virtue."
1. Make sure that you meet all the requirements for a formal prayer (salah);
2. Stand up with the intention of supplicating for the deceased;
3. Raise both hands with a takbir (takbirat al ihram);
4. Fold your right hand over your left hand;
5. Commence the funeral prayer with the (silent) recitation of Al-Fatihah.
6. After Al-Fatihah say another takbir,
7. Offer salutations to the Prophet, peace be upon him, and end with a takbir.
8. Now supplicate for the deceased, and end with a takbir.
9. Make a general supplication.
10. End the prayer with salutations (to the right and to the left side).
It is sunnah for the imam to stand opposite the head of a male body, and opposite
the middle of a female body. This is based on a hadith reported from Anas that he
offered a funeral prayer for a male standing opposite his head. As soon as the body
of the man was removed, a female body was brought in for funeral prayer. He led
the prayer standing opposite the middle of her body. Thereupon he was asked, "Did
the Prophet, peace be upon him, stand where you stood in the cases of a man and
a woman?" He answered: "Yes." This is narrated by Ahmad, Abu Daw'ud, Ibn Majah and
Tirmizhi, who regards it as a sound hadith. Al-Tahawi said: This is the most preferred
position, because it is supported by other reports from Allah's Messenger, peace
be upon him.
If there are a number of bodies, including both male and female, they should be
placed in separate rows, between the imam and the direction of the Ka'abah, with
the best among them nearer to the imam, and a single funeral prayer may be offered
for all of them.
If the deceased include both male and female, a separate prayer for each may be
offered. But it is also permissible to offer one prayer for all of them at once.
In such a case the male should be placed immediately before the Imam and then the
female in the direction of the Qiblah.
It is reported by Nafi' from Ibn 'Umar that he offered a funeral prayer for nine
of the deceased, males and females. He placed the males closest to the imam and
then the females in the direction of the Qiblah. He placed all of them in one row.
The funeral of Umm Kulthum, daughter of 'Ali and the wife of 'Umar, and her son
called Zaid, was led by Sa'id ibn al-'As, and among the people attending this funeral
were Ibn Abbas, Abu Hurairah, Abu Sa'id and Abu Qatadah. The little boy was placed
before the imam. A man said: "I do not like this arrangement, and looked towards
Ibn 'Abbas, Abu Hurairah, Abu Sa'id and Abu Qatadah, and said to them: "What is
this?" They replied: "This is the sunnah of the Prophet, peace be upon him,. This
was narrated by Nasa'i and Al-Baihaqi, and Al-Hafiz says its chain of authorities
is sound.
Another hadith says that if a funeral prayer is offered for a child together with
a woman, the boy should be placed nearer the imam and the woman next to it in the
direction of the Qiblah. And if there are men, women and children, then the children
should be placed next to the men.
It is recommended that the people should make three rows ( The minimum number of
people for a row is two persons) while offering a funeral prayer, and that these
rows should be straight. This is based on a report from Malik ibn Habairah who said:
"The Prophet, peace be upon him, said: 'Every believer who dies is forgiven by Allah
if a group of Muslims comprising three rows prays for him'." That is why, if there
were not many people attending a funeral prayer, Malik ibn Habayrah would make them
stand in three rows. This is narrated by Ahmad, Abu Daw'ud, Ibn Majah, Tirmizhi,
and Al-Hakim, who considers it a sound hadith.
Ahmad said: "If the number of people present at the funeral prayer is very small
I would still prefer that they make three rows." He was asked: "What if there are
only four people present?" He replied: "They may make two rows, with two persons
in each line." He did not like three rows with each of them consisting of only one
person.
A larger gathering of people for the funeral prayer is preferable, as is reported
by 'Aishah who said: "The Prophet, peace be upon him, said, 'If a Muslim dies and
his funeral prayer is attended by a group of a hundred Muslims, and they all sincerely
pray for his forgiveness, he is forgiven'." This is narrated by Ahmad, Muslim, and
Tirmizhi.
Ibn 'Abbas reported: "I heard the Prophet, peace be upon him, saying: 'If a Muslim
dies and a group of forty people, who do not associate any one with Allah, pray
for him, their prayer is accepted and he is forgiven' ." This has been narrated
by Ahmad, Muslim, and Abu Daw'ud.
A person who misses a part of a funeral prayer should make up the missed takbirs--making
them consecutively. This is preferable, but if he cannot do it there is no harm.
Ibn 'Umar, Al-Hasan, Ayyub Al-Sukhtiani, and Al-Awza'i are of the opinion that such
a person is not required to repeat the missed takbirs, and he should finish his
prayer with the salutations led by the imam.
Ahmad said: "If he cannot make the missed takbirs, there is no harm." The author
of Al-Mughni prefers this opinion and remarks: "It is supported by a saying of Ibn
' Umar and there is nothing on record from the Companions of the Prophet (may Allah
be pleased with them) to contradict it. It is reported by 'Aishah that she said
to the Prophet, peace be upon him, "O Allah's Messenger, sometimes when I offer
a funeral prayer, I cannot hear some of the takbirs by the imam?" He replied: "Say
the takbir that you hear and do not worry about the ones that you miss. You do not
have to repeat these later on." This statement is quite explicit. These are consecutive--uninterrupted--takbirs
and, if missed, they need not be repeated like the ones in the 'Eid prayer.
There is a consensus among the jurists that funeral prayer is offered for all Muslims,
male or female, and young or old. Ibn Al-Munzhir said: "The scholars are in agreement
that if it is established that an infant is born alive, that is, by his crying,
sneezing, or moving etc., then, if it dies, a funeral prayer should be offered for
it."
Al-Mughirah ibn Shu'bah reports that the Prophet, peace be upon him, said: "One
may ride one's mount behind the funeral, and walk on foot a little ahead of it or
to its right or left. A funeral prayer should be offered for an aborted baby, seeking
for his parents the mercy and forgiveness of Allah." This is reported by Ahmad and
Abu Daw'ud. Another narration reads: "A person on foot may walk behind a funeral,
or ahead of it, or on its left side or right side or still nearer to it." According
to another report, "A rider should ride behind the funeral, whereas one on foot
may walk anywhere. And a funeral prayer should be offered for a child." This is
reported by Ahmad, Nasa'i, and Tirmizhi, who consider it a sound hadith.
A miscarried fetus, less than four months old, may not be washed, nor may a funeral
prayer be offered for it. It should be wrapped in a piece of cloth and buried. The
majority of jurists are in agreement on this point.
On the other hand, if a miscarried fetus is four months old or older, and the existence
of life in it is established, then there is a consensus that it should be washed
and a funeral prayer offered for it. But if its life is not established by its movements
or other evidence, then according to Malik, Al-Awza'i, AlHasan, and the Hanafi school,
funeral prayer may not be offered for it. They base their opinion on a hadith transmitted
by Tirmizhi, Nasa'i, Ibn Majah, and Al-Baihaqi on the authority of Jabir that the
Prophet, peace be upon him, said: "If in a miscarried fetus life is established
by its movements, a funeral prayer should be offered for it, and it is entitled
to its share of inheritance." According to this hadith offering a funeral prayer
for a miscarried fetus is conditioned upon proof of its life evident in signs of
life, such as its movement, etc.
Ahmad, Sa' id, Ibn Sirin, and Ishaq are of the opinion that in the light of the
above hadith, a miscarried fetus may be washed and a funeral prayer may be offered
for it. The words used in this hadith are "a funeral prayer should be offered for
a miscarried fetus" because it has a soul and is alive. The Prophet, peace be upon
him, informed us that a fetus receives a soul when it is four months old. Others
refute this argument with the assertion that there is confusion in the chain of
narrators of this hadith, and besides, a stronger hadith contradicts it. But this
alone does not constitute a valid argument.
A martyr is one who is killed in a battlefield fighting the enemies of Islam. All
the hadith on this subject are quite explicit that no funeral prayer may be offered
for a martyr.
Bukhari has narrated from Jabir that the Prophet, peace be upon him, ordered that
the martyrs of the battle of Uhud be buried while they were still bleeding. He neither
washed them nor offered a funeral prayer for them.
Ahmad, Ahu Daw 'ud and Tirmizhi reported that Anas said: "The martyrs of Uhud were
not washed. They were buried with their wounds unwashed, and no funeral prayer was
offered for them."
There are, however, some hadith that are equally explicit and state that a funeral
prayer should be offered for martyrs. Bukhari reported from 'Uqbah ibn 'Amir that
one day the Prophet, peace be upon him, went out and offered a funeral prayer for
the martyrs of Uhud, eight years after their death, as if he were bidding farewell
to both the living and the dead.
Abu Malik Al-Ghafari reported: "The bodies of the martyrs of Uhud were brought in
batches of nine and placed with the body of Hamzah, who served as the tenth. Then
the Prophet, peace be upon him, offered a funeral prayer for them. After that the
nine bodies were removed leaving Hamzah undisturbed. Then a batch of another nine
martyrs was brought and placed beside Hamzah. The Prophet, peace be upon him, offered
a funeral prayer for them as well. This way the Prophet offered funeral prayer for
all of them. This hadith has been narrated by Al-Baihaqi, who says: "This is the
most sound hadith on this subject. It is, however, a mursal hadith. (Mursal: A hadith
that rests on a chain of authonties going no further back than the second generation
after the Prophet (peace be upon him))
The difference in the narrations in these various hadith has led jurists to differ
on this matter. Some take all of them together, while others prefer some narrations
over others. Ibn Hazm holds that either--offering or not offering (funeral prayer
for the martyrs)--is permissible. It is alright whether or not a funeral prayer
is offered for the martyrs. In one of his statements Ahmad has also expressed a
similar view. Ibn al-Qayyim approves of this view and says: "The correct position
in this regard is that one is given a choice whether or not to offer a funeral prayer
(for a martyr), because there are reports in favor of both positions." This is the
opinion also of Ahmad, and he is the proper person to describe the principles of
his school. He says: "What is apparent from this is that no funeral prayer was offered
for the martyrs of Uhud before burying them. There were seventy people who fell
martyrs in that battle, and any funeral prayer for them could not have taken place
in secret."
The hadith reported by Jabir ibn 'Abd Allah that the Prophet, peace be upon him,
did not offer funeral prayer for these martyrs is sound and very explicit. Jabir'
s father was among those who were killed that day, and he knew what few besides
him knew.
Abu Hanifah, Al-Thawri, Al-Hasan, and Ibn Al-Musayiyaib, however, are inclined to
the reports stating that the Prophet, peace be upon him, did offer funeral prayer
for the martyrs. They hold that a funeral prayer must be offered for martyrs. However,
Malik, Ash-Shafi'i, Ishaq, and, according to one report, Ahmad, prefer the reports
that say no funeral prayer is to be offered for martyrs. Ash-Shafi'i in his Kitab
al-Umm writes: "All reports received concerning this subject are sound and show
that the Prophet, peace be upon him, did not offer funeral prayer for the martyrs
of Uhud. Those who report that he offered funeral prayer for them and said seventy
takbirs for Hamzah are not correct. Those who turn away from these sound hadith
should be ashamed of themselves. The hadith reported by 'Uqbah ibn 'Amir also states
that the Prophet, peace be upon him, did so eight years after their death, as if
he were bidding them farewell. This does not constitute abrogation of an established
practice. (See Al-Umm. by Ash-Shafi'i)
If one is wounded in a battle, but survives, remains in a stable condition for a
while, and then dies, he should be washed, and a funeral prayer should be offered
for him, even though he may be a martyr. The Prophet, peace be upon him, washed
Sa'd ibn Mu'azh, and offered a funeral prayer for him, after he died of his hand
wounds. Sa'd was taken to the mosque, where he remained for a few days, and then
he died as a martyr because of his infected wound.
If on the other hand, a wounded fighter does not survive in a stable condition,
or he just talked or drank water and thereafter died, he is not to be washed or
offered a funeral prayer.
The author of Al-Mughni states: "It is recorded in Futuh Al-Sham, that a man said:
"I took some water to give a drink to my cousin if he were still alive after some
injuries in the battle. On the way, I passed by Al-Harith ibn Hisham, who was also
wounded in the same battle. I wanted to give him a drink, but he noticed that another
wounded man was looking toward him for a drink. At this he pointed that I should
first give this man a drink. I went toward him to give him a drink, but he also
found another man looking to him. So he gestured that I should first give him the
drink. Thus they all died. None of them was washed or offered a funeral prayer although
they all died after the battle.
Anyone sentenced to death by an Islamic court is to be washed and a funeral prayer
should be offered for him. This is based on a report by Bukhari that Jabir said:
"A man from the tribe of Aslam came to the Prophet, peace be upon him, and confessed
to fornication. The Prophet, peace be upon him, tried to avoid him four times, while
the man repeated his testimony against himself. Then the Prophet, peace be upon
him, asked the man: 'Are you mad?' The man said, 'No.' The Prophet, peace be upon
him, asked him, 'Are you married?' He said, 'Yes.' Thereupon the Prophet, peace
be upon him, ordered that the man be stoned to death. He was stoned to death at
the place where ( 'Eid prayer) used to be offered. When the stones struck the man,
he tried to run away, but was overtaken and killed. After his death, the Prophet,
peace be upon him, spoke well of him, and offered funeral prayer for him. Ahmad
said: "We know of no cases where the Prophet, peace be upon him, refused to offer
funeral prayer for any one except in cases of one convicted of embezzlement (of
zakat funds) and a person who committed suicide."
The majority of Muslim scholars are of the opinion that a funeral prayer may be
offered for a person who is convicted of embezzlement of public funds, or commits
suicide or some similarly sinful act.
An-Nawawi said: "Al-Qadi said: 'All Muslim scholars hold that a funeral prayer be
offered for all Muslims - those sentenced to death under Islamic law, or stoned
to death, or those who committed suicide, or were born out of wedlock. The reports
about the Prophet, peace be upon him, not praying for embezzlers and those guilty
of suicide may be explained perhaps by considering such refusal to be a form of
reprimand to these people. This is similar to his practice of refusing to pray for
those who died in debt, though he asked other Muslims to offer the funeral prayer
for them'."
Ibn Hazm said: "Funeral prayer should be offered for all Muslims, whether good or
bad, including those sentenced to death and those that die fighting or in revolt.
The imam, or any one other than him, may lead the funeral prayers. Likewise funeral
prayers should be said for an innovator, provided his innovation does not become
blasphemy, and prayer may also be said for one who commits suicide or kills some
one else. A funeral prayer may be offered in all such cases even though the deceased
might have been the most evil person on the face of the earth, provided he dies
as a Muslim. This is based on a hadith from the Prophet, peace be upon him, that
has a general bearing. "Offer a funeral prayer for your friend (a fellow Muslim),"
he is reported to have said on the death of a Muslim. All Muslims are friends to
one another. The Qur'an says: "Verily! The believers are but a single brotherhood"
Qur'an 49.10 and "The believers, men and women, are protectors, one of another."
Qur'an 9.71
To prevent others from offering funeral prayers over a Muslim is a most serious
thing, for surely a sinful Muslim is more in need of prayers from his Muslim brothers
than a pious and saintly person!
An authentic hadith records that a man died in Khayber, and the Prophet, peace be
upon him, said: "Offer a funeral prayer for your friend. He has stolen something
of the war booty." The Muslims searched the deceased's personal effects and found
less than two dirham worth of beads in them.
In another sahih hadith 'Ata reported that a funeral prayer may be offered for an
illegitimate child, and his mother, and for those who curse each other, (In cases
of Lu'an, for instance, when in the absence of any evidence of a spouse's adultery
both the man and wife are required to swear an oath that he/she is telling the truth
or face being cursed by Allah if they were lying) as well as the person who is killed
in requital, and the person stoned to death, and the person who flees from the battlefield
and is put to death for it. ' Ata said: "I will never abstain from offering a funeral
prayer for a person who says: 'I bear witness that there is no deity except Allah.'
Allah says: 'It is not fitting for the Prophet and those who believe to pray for
forgiveness for pagans, even though they be of kin, after it is clear that they
are companions of the Fire'.'' Qur'an 9.113
Another authentic hadith says that Ibrahim An-Nakh'i said: "Our predecessors never
eschewed attending a funeral prayer for any Muslim. They offered the funeral prayer
for those who had committed suicide, and it is a sunnah to offer funeral prayer
for those who are stoned to death." In another sound hadith Qatadah reported: "I
do not know of any scholar who refused to offer a funeral prayer for anyone witnessing
that 'there is no god but Allah'." Ibn Sirin, according to a sahih hadith, said:
"I do not know of any Muslim who considers it a sin to offer a funeral prayer for
another Muslim."
Abu Ghalib reported: "I asked Abu Amamah Al-Bahili: 'What if a man is known to drink
liquor. Should a funeral prayer be offered for him? ' He said: 'Yes, for he might
[at least] once in his life, while lying down for rest, have said: "There is no
deity but Allah," and he might have been forgiven by Allah' ." In a sahih hadith
Al-Hasan is reported to have said: "Funeral prayer will be offered for all those
who declare 'There is no deity but Allah. ' It will be offered for all Muslims;
for it is an act of intercession on behalf of the deceased."
A Muslim may not pray for a non-believer, for Allah says: "Nor do you ever pray
for any of them that dies, nor stand at his grave, for they rejected Allah and His
Messenger," Qur'an 9.84 "It is not fitting for the Prophet and those who believe
to pray for forgiveness for pagans, even though they be of kin, after it is clear
to them that they are companions of the Fire. And Ibrahim prayed for his father's
forgiveness only because of a promise he had made to him. But when it became clear
to him that he (his father) was an enemy to Allah, he dissociated himself from him."
Qur'an 9.113-114
Likewise no prayer may be offered for their children, for what applies to their
parents applies to them as well, except for children who accept Islam, because one
of their parents was a Muslim or they die or are taken prisoner separately from
either or both of their parents, then a funeral prayer may be offered for the children.
It is permissible to offer funeral prayer for a deceased anytime after his burial,
even if a prayer was offered prior to his burial. As mentioned above, the Prophet,
peace be upon him, offered funeral prayer for the martyrs of Uhud after eight years.
Zaid ibn Thabit reported: "Once we went out with the Prophet, peace be upon him
. When we reached al-Baqi ' (Famous cemetery in Madinah, where a large number of
the Prophet's companions are buried) we noticed a newly dug grave. The Prophet,
peace be upon him, asked about it and was told that was the grave of such and such
a woman. At this he said: 'Why did you not inform me of her death?' They replied,
'O Prophet of Allah! You were fasting and were resting at the time and we did not
want to bother you. ' He said: 'Do not do that again. So long as I am with you,
make sure you inform me when any one among you dies, for my prayers for the deceased
is a mercy for them.' Then the Prophet, peace be upon him, went to the grave. We
stood in rows behind him and he offered a funeral prayer for her with four takbirs."
This hadith has been reported by Ahmad, Nasa'i, Al-Baihaqi, Al-Hakim and Ibn Hibban.
The last two reporters regard it as a sound hadith.
Tirmizhi said: This has been the practice of most of the scholars, the Companions
of the Prophet (may Allah be pleased with them), as well as others. Ash-Shafi'i,
Ahmad, and Ishaq hold the same view. This hadith also shows that the Prophet, peace
be upon him, offered funeral prayer at a grave when a funeral prayer had already
been offered by his Companions for the deceased before her burial, for they could
not bury her without a funeral prayer. From this hadith it is also obvious that
praying for the dead (before the burial) was a common practice of the Companions,
and was not limited only to the Prophet, peace be upon him.
Ibn Al-Qayyim said: "These proven traditions of the Prophet, peace be upon him,
do not contradict the sound hadith that reports the statement of the Prophet, peace
be upon him: 'Do not sit by the graves, or offer prayer facing them.' This is a
sound hadith that bids us not to sit or pray at the graves. What is forbidden is
to offer formal prayer (salah) facing a grave. Offering a funeral prayer at the
grave is not forbidden, for funeral prayer does not have to be offered at any specific
place. It is rather better offered outside a mosque than inside it. The funeral
prayer at the grave is similar to offering it beside the coffin. In either case
the prayer is offered for the deceased, and his body, whether it is in the coffin
or in the grave, remains in the same position. Offering prayers other than funeral
prayers are forbidden at graves, for there is a risk that this may tum these graveyards
into mosques, against which the Prophet, peace be upon him, wamed us. He cursed
those who tum graves into places of worship, saying: 'Some evil people will be overtaken
by the Day of Judgement, including those (evil people) who tum graves into mosques.'
This warning has no bearing on an act that the Prophet, peace be upon him, repeatedly
perfommed. "
Offering a funeral prayer for an absent person in another city is pennissible, whether
the city is near or far. In such a case those offering funeral prayer should stand
facing the qiblah, even if the city where the absentee is located is not in the
direction of the qiblah. After making an intention to pray for the absentee, takbirs
should be said as they are nommally said in funeral prayer over a deceased who is
present. This is based on a hadith reported by the group on the authority of Abu
Hurairah that the Prophet, peace be upon him, infomned people about the death of
Negus the day he died, and then took them out to offer funeral prayer for him. There
he arranged his Companions in rows and said four takbirs.
Ibn Hazm said: "The funeral prayer for an absentee may be perfommed by a group of
people under an imam. The Prophet, peace be upon him, offered a funeral prayer for
Negus, who had died in Ethiopia, with his Companions standing in rows behind him.
There is consensus among the Companions regarding this issue, and it should not
be overlooked. Abu Hanifah and Malik, however, disagree with this view, but they
have no ground for this disagreement."
There is no harm in offering funeral prayer in a mosque, if there is no danger of
it becoming unclean. This is based on a narration of Muslim from 'Aishah who said:
"The Prophet, peace be upon him, offered a funeral prayer for Suhail ibn Baida in
the mosque, and the Companions likewise offered funeral prayer for Abu Bakr and
'Umar in the mosque, and no one objected to it, because the funeral prayer is similar
to other (formal) prayer. '
Abu Hanifah and Malik do not approve of it, citing a hadith of the Prophet, peace
be upon him, to the effect that whoever offers a funeral prayer in the mosque would
have nothing (i .e. no reward) . This statement not only contradicts the practice
of the Prophet, peace be upon him, and his Companions, but is also a weak hadith
due to other reasons. Ahmad ibn Hanbal said: "This is a weak hadith, and is reported
through a single transmitter, Salih, the freed slave of Al-Tawamah, and he is an
unreliable narrator. Some scholars, however, hold that this hadith of the Prophet,
peace be upon him, is sound, and the words, reported by Abu Daw'ud, "Whoever offers
a funeral prayer in a mosque would have nothing," mean such a person would not incur
any burden (of sin). Ibn AlQayyim said: 'It was not the usual practice of the Prophet,
peace be upon him, to offer a funeral prayer in the mosque. Rather he would usually
offer funeral prayers outside the mosque except when for some reason he had to offer
it in the mosque. In certain cases he did offer funeral prayer in the mosque, as
in the case of Ibn Baida, which shows that funeral prayer may be offered either
inside or outside the mosque, but to do so outside the mosque is preferable."
A majority of jurists disapprove of offering funeral prayer in a graveyard. This
is the view of 'Ali, Abd-Allah ibn 'Amr, and Ibn 'Abbas, and also of 'Ata, An-Nakh'i,
Ash-Shafi'i, Ishaq, and Ibn Al- Munzhir, and they cite the Prophet's hadith: "The
entire earth is a mosque except for a graveyard and a bathroom."
In a report from Ahmad it is said: "There is no harm in offering a funeral prayer
(as distinct from formal salah) in a graveyard as the Prophet, peace be upon him,
himself offered a funeral prayer over a deceased while he was buried in his grave.
Abu Hurairah also offered a funeral prayer over the grave of 'Aishah in the middle
of the cemetery of Al-Baqi', which was attended by Ibn 'Umar. And 'Umar ibn Abd
al-'Aziz did likewise."
A woman, like a man, may offer a funeral prayer, singly or in a congregation. In
fact, once when Umm 'Abdallah offered funeral prayer for 'Utbah, 'Umar waited until
she finished. 'Aishah ordered the body of Sa'd ibn Abi Waqqas to be brought to her
so that she could offer a funeral prayer over him.
An-Nawawi said: "Women may offer (funeral) prayer in congregation just as they are
permitted to perform other sunnah prayers. Al-Hasan ibn Saleh, Sufiyan Al-Thawri,
Ahmad, and the Hanafi school also hold the same view. Malik, however, is of the
opinion that women should offer the funeral prayer individually.
Jurists differ as to the most worthy person to lead a funeral prayer. Some said:
"The most appropriate person is the legal guardian of the deceased, then the (Muslim)
ruler, then the father of the deceased, grandfather, or great grandfather, then
the son or the grandson, then the one closest in relationship. This is the opinion
of the Maliki and Hanbali schools. Others said: The best person is the father, then
the grandfather, then the son, then the grandson, then the brother, then the nephew,
then the paternal uncle, and then his son in accordance with their blood ties with
the deceased. This is the opinion of AshShafi'i and Abu Yusaf. Abu Hanifah and Muhammad
ibn Al-Hasan, however, are of the opinion that the preferred order is the (Muslim)
ruler if present at the funeral, then the judge, then the imam of the locality,
then the guardian of a deceased woman, then the nearest blood relative. Of the blood
relatives, if both father and his son are present, the father should be given precedence.
A certain etiquette is recommended while walking in a funeral procession or carrying
a coffin:
1. Carrying a coffin and accompanying it to the graveyard is recommended. According
to the sunnah it is preferable to go all around the coffin while carrying it. Ibn
Majah, Al-Baihaqi, and Abu Daw'ud At-Tayalisi report that Ibn Mas'ud said: "If one
walks in a funeral procession and carries the coffin, one should do so from all
the sides of the coffin, for this is a sunnah of Prophet, peace be upon him." But
this is optional. Abu Sa'id reported that the Prophet, peace be upon him, said:
"Visit the sick, and follow the funeral procession, for it will (help) remind you
of the Hereafter." This was narrated by Ahmad with a sound chain of narrators.
2. A funeral procession must proceed at a fast pace. The group reported on the authority
of Abu Hurairah that the Prophet, peace be upon him, said: "Walk briskly while carrying
a coffin, for if the deceased is righteous, you would be taking it to something
better, and if he or she is an evil person, then you will be getting him or her
off your necks." Ahmad, Nasa'i, and others reported that Abu Bakrah said: "If you
had seen us following a funeral procession along with the Prophet, peace be upon
him, you would have thought that we were jogging." Bukhari reported in his book
on History that, when Sa'd ibn Mua'zh died, the Prophet, peace be upon him, walked
at such a fast pace behind his funeral that our shoes came apart."
The author of Al-Fath said: "In short, it is preferable to walk fast in a funeral,
but this should not harm or affect the coffin or put to hardship those carrying
the coffin or following it, because that would defeat the Islamic goal of promoting
hygiene and avoiding placing undue hardship on other Muslims." Al-Qurtubi said:
"This hadith means that people should not delay the burial, because such a delay
is often the result of arrogance and vanity.
3. One may walk in front of the funeral, behind it, to its right side, or left side,
or close to it. There is a difference of opinion among the scholars on this point.
The majority of the scholars hold that walking in front of the funeral is preferable,
for the Prophet, peace be upon him, Abu Bakr, and 'Umar used to walk in front of
it, as narrated by Ahmad, and compilers of Sunan.
The Hanafi school holds that walking behind a funeral is preferable, as is indicated
from the words of the Prophet, peace be upon him, concerning following a funeral.
Anas ibn Malik is of the opinion that one may walk anywhere in a funeral procession,
as mentioned above in the hadith of the Prophet, peace be upon him: "A rider should
ride behind the funeral, whereas one on foot may walk behind it, or in front of
it, or to its right side or left side, or close to it." Apparently there is no hard
or fast rule in this regard, and the difference of opinion in this regard is quite
legitimate.
Abdur Rahman ibn Abza reported that Abu Bakr and 'Umar used to walk in front of
a funeral, while 'Ali walked behind it. When told that Abu Bakr and 'Umar were walking
in front of the funeral, 'Ali remarked: "They both know that walking behind a funeral
is better than walking in front of it, just as the prayer of a person in congregation
(jama'ah) is better than the prayer of one offering it alone. But Abu Bakr and 'Umar
did so in order to make it easy for others." This was narrated by Al-Baihaqi and
Ibn Abu Shaibah. Al-Hafiz said its chain of authorities is sound.
Riding behind the funeral, without a valid excuse, is disliked in the opinion of
the majority of scholars. Doing so after the burial, is not disliked, however, and
is quite acceptable, as indicated by a hadith narrated by Thawban, which says that
the Prophet, peace be upon him, was brought a mount to ride during a funeral, but
he declined. But, when he returned after the burial and was offered a mount, he
rode on it. They asked him about this (why he declined to mount during the funeral
procession) and he replied: "Verily, the angels were walking with the funeral, so
I did not like to ride while the angels were walking. But, when the angels left,
I rode the mount." This was narrated by Abu Daw'ud, Al-Baihaqi, and Al-Hakim, who
said this hadith is sound according to the criterion of Muslim and Bukhari. Tirmizhi
narrated that the Prophet, peace be upon him, walked with the funeral of Ibn Ad-Dahdah,
but on his way back he rode on horseback. According to Tirmizhi this is a sound
hadith.
This hadith does not contradict the other hadith in which the Prophet, peace be
upon him, is reported to have said: "A rider must stay behind a funeral," since
this may imp!y that such an act is disliked, though permissible. The Hanafi school
holds that there is no harm in riding, although it is better to walk unless for
some valid reason one is unable to do so. And in light of the above hadith a rider
should stay behind the funeral procession. Al-Khattabi said: "I know of no difference
of opinion amongst scholars on the point that a rider should stay behind a funeral
procession."
While accompanying a funeral procession, it is disliked to:
1. Recite or raise one's voice or any similar activity.
2. Carrying torches of fire in a funeral procession.
3. Sitting down, when one is following a funeral before those carrying the coffin
put it down.
4. Remain seated when a funeral procession passes by.
5. Permit women to accompany a funeral procession.
Recite or raise one's voice or any similar activity. Ibn Al-Munzhir related that
Qais ibn 'Abbad said: "The Companions of the Prophet, peace be upon him, disliked
raising one's voice on three occasions, namely, funeral processions, when remembering
Allah, and on the battlefield."
Sa'id ibn Al-Musaib, Sa'id ibn Jubair, Al-Hasan, An-Nakh'i, Ahmad, and Ishaq did
not like it when anyone from the rear of the funeral procession exhorted others
to pray for forgiveness of the deceased. Al-Awza'i said: This is a bid'a (innovation
in religion). Fuzhail ibn 'Amr said: "Once, while Ibn 'Umar was present at a funeral,
he heard someone from behind saying: 'Pray for Allah's forgiveness for the deceased.
May Allah forgive him.' Ibn 'Umar said: 'May Allah not forgive you'."
An-Nawawi said: "You should know that the right manner of accompanying a funeral
procession is to remain quiet, as the pious among the previous generations of Muslims
did. One should not raise one's voice for recitation or for the remembrance of Allah,
or for anything else. Keeping quiet is better and is helpful in concentrating one's
attention on the funeral rites, which is needed at that time. This is the correct
position, and the fact that a large number of people do otherwise does not change
it. There is a consensus among scholars that the way ignorant people recite in the
funeral processions, artificially prolonging sounds of various words and mixing
them up, is forbidden.
Mohammad 'Abduh issued a verdict concerning raising one ' s voice for the remembrance
of Allah while following the funeral procession, in which he said: "In reference
to the raising of one's voice in a funeral procession for remembrance of Allah,
we find in Al-Fath, under the chapter on "Funerals," that it is disliked for a person
walking in front of a funeral procession to make such remembrance loudly. If one
wants to make any remembrance, one may do it in one's heart. Loud remembrance is
something quite new, and there is no precedent for it from the days of the Prophet,
peace be upon him, and his Companions, or from the generation following them or
their Successors. Such a practice must be discouraged and stopped."
These are forbidden as they are vestiges of the Days of Ignorance. Ibn Al-Munzhir
said: "This practice is disliked by all men of knowledge and scholars on record.
Al-Baihaqi said: 'Aishah, 'Ubadah ibn Al-Samit, Abu Hurairah, Abu Sa'id Al-Khudri,
and Asma, the daughter of Abu Bakr, all stated in their respective wills that their
funeral processions should not include anyone carrying fire (or torches). According
to Ibn Majah, Abu Musa Al-Ash'ari, on his deathbed, directed his heirs, saying:
"Do not follow my funeral procession carrying any censers (with fires in them to
burn frankincense for its aromatic smoke and fragrance)." The people asked him:
"Did you hear anything from the Prophet concerning this?" He said: "Yes, I heard
the Prophet, peace be upon him, saying so. (Among the narrators of this hadith is
a man called Abu Huraiz, the freed slave of Mu'awiyah, who is "unknown" amongst
the narrators of hadith)
If the burial takes place at night, however, fire or torches may be used for light.
Tirmizhi has reported on the authority of Ibn Abbas that once at night the Prophet,
peace be upon him, entered a grave to bury a dead person, and a lantern was given
to him and he took it." Tirmizhi said: This hadith from Ibn 'Abbas is sound.
Bukhari said: "A person accompanying a funeral procession should not sit down until
the coffin is placed on the ground, and if he sits he should be asked to stand up."
He reports from Abu Sa'id Al-Khudri that the Prophet, peace be upon him, said: "Stand
up when you see a funeral procession, and he who accompanies it should not sit down
until the coffin is placed on the ground." Bukhari also reports from Sa'id Al-Maqabari
who narrated that his father said: "We were attending a funeral, and Abu Hurairah
was holding Marwan's hand, and they both sat down before the coffin was placed on
the ground. At this Abu Sa'id approached them, and taking Marwan by his hand said
to him: 'Stand up! By Allah, this man (i.e., Abu Hurairah) knows that the Prophet,
peace be upon him, has forbidden us (to sit).' Upon hearing this Abu Hurairah said:
'He is right.'' This has also been reported by Al-Hakim, with the following addition:
"When Abu Sa'id told Marwan to stand up, he stood up and then asked him: 'Why have
you made me stand up?' At this Abu Sa' id related this hadith to him. Then Marwan
asked Abu Hurairah why he had not informed him about that hadith. Abu Hurairah replied:
'You were walking ahead of me, so when you sat down I too sat down." Most of the
Companions, their successors, the Hanafi and Hanbali schools, Al-Awza'i and Ishaq
hold this vlew.
The followers of Ash-Shafi'i, however, hold that a person walking in front of a
funeral procession may sit down before the coffin is placed on the ground. There
is agreement among scholars that for those walking ahead of the funeral precession
there is no harm if they arrive early at the place of burial and sit down before
its arrival.
Tirmizhi said: "It is related from some knowledgeable Companions of the Prophet,
peace be upon him, and others that they would walk ahead of a funeral procession,
and would sit down if they reached the place of burial before the coffin. This is
the opinion of Ash-Shafi'i, who holds that, if a funeral arrives while one is seated,
one need not stand upon its arrival. Ahmad said: "There is no harm whether one stands
up or remains seated upon its arrival."
Ahmad has reported that Waqid ibn 'Amr ibn Sa'd ibn Mu'azh said: -I attended a funeral
procession in the tribe of Banu Salimah. I stood up on seeing the funeral procession.
Thereupon Naf'i ibn Jubair said to me: 'Sit down. I will give you the reason for
this. Mas'ud ibn Al-Hakim Az-Zurrqi told me that he heard 'Ali ibn Abi Talib saying:
-The Prophet, peace be upon him, commanded us to stand up upon seeing a funeral
procession, but later on he would remain seated, and bade us to do the same.' '
- Muslim has reported it in these words: "We saw the Prophet, peace be upon him,
standing, so we stood. Then he sat down, and we too sat. Tirmizhi said: 'This hadith
from 'Ali is sound, and it includes four of the successors of the Companions who
related it successively. According to some people of knowledge this is the common
practice.''
Ash-Shafi'i said: -This is the most authentic report on the subject. This hadith
abrogates the one cited previously which says: 'Stand up when you see a funeral
procession.' - Ahmad said: -One may or may not stand up for a funeral procession,
depending on one's preference. He argues that the Prophet, peace be upon him, used
to stand up for a funeral, but later on he would remain seated.' This is also the
opinion of Ishaq ibn Ibrahim. Ahmad, Ishaq ibn Hubaib, and Ibn Al-Majishun of the
Maliki school.
An-Nawawi said: "Considering all these opinions, standing up upon seeing a funeral
procession is desirable." Al-Mutawalli and Ahmad also hold this view.
Ibn Hazm said: "Standing up upon seeing a funeral procession is recommended, even
if it is a funeral of a disbeliever or a pagan, until the coffin is placed on the
ground or disappears from sight. But if someone remains seated there is no harm.
Those who hold it as a desirable act cite what is related by the group on the authority
of Ibn 'Umar who reported from 'Amir ibn Rabi'ah that the Prophet, peace be upon
him, said: "When you see a funeral procession stand up for it, and remain standing
until it disappears from sight or (the coffin) is placed down on the ground." Ahmad
said: "Whenever Ibn 'Umar saw a funeral procession he would stand up for it and
would remain standing until it passed by."
Sahl ibn Hanif and Qais ibn Sa'd reported that they were sitting in Qadisiyyah (A
town in Syria) and a funeral procession passed by them. On seeing it both of them
stood up for it. They were told it was the funeral of a non-Muslim. They said: -Once
when a funeral procession was passing by, the Prophet, peace be upon him, stood
up for it. And when told that it was funeral procession of a Jew, he exclaimed:
'Does he (a Jew) not possess a soul?'' (Bukhari and Muslim) Ibn Mas'ud and Qais
used to stand up for a funeral procession.
The wisdom behind standing, according to Ahmad, Ibn Hibban and Al-Hakim, as stated
in a hadith related from the Prophet, peace be upon him, is "to show respect to
Him Who seizes the souls" or in the words of Ibn Hibban "as a mark of respect to
Allah Who seizes the souls."
In short, there is disagreement on this issue among the scholars. Some disapprove
of standing for a funeral procession, while others prefer it. Some leave it to the
individual's discretion. Each of these scholars supports his stand with specific
arguments, and one may follow any of these opinions.
Umm 'Atiyah reported: "We were forbidden to accompany funeral processions, but this
prohibition was not mandatory for us." (Reported by Ahmad, Bukhari, Muslim &
Ibn Majah) Abdullah ibn 'Amr reported: "Once while we were with the Prophet, peace
be upon him, he saw a woman - whom we thought he did not recognize - so he waited
until she reached him. It was Fatimah, his daughter. He asked her: 'What caused
you to leave your house?' She said: 'I came to visit the family living in this house
in order to offer my condolences and to comfort them in their grief.' He said: 'Did
you accompany them to the graveyard?' She said: 'God forbid! How could I do that,
when I know what you have said in this respect.' The Prophet, peace be upon him,
said: 'Had you accompanied the funeral procession to the graveyard, you would never
have seen Paradise, not until your grandfather's father had seen it! (Reported by
Ahmad, Al-Hakim, Nasa'i, and Baihaqi. The scholars, however, question the validity
of this hadith, claiming it is not a sound hadith, because among its narrators is
Rabi'ah ibn Saif, who is not trustworthy)
Muhammad ibn Al-Hanafiyyah reported that 'Ali said: "The Prophet, peace be upon
him, went out and saw a group of women sitting outside. When he asked them why they
were sitting there, they told him that they were waiting for the funeral procession.
He asked them: 'Are you going to wash the body?' They said: 'No.' The Prophet, peace
be upon him, asked them: 'Are you going to carry the coffin?' They said: 'No.' He
asked them: 'Will you place the body in the grave?' They said: 'No.' At this he
said to them: 'Then go back to your homes with your sins and without gaining any
reward." (Reported by Ibn Majah and Al-Hakim. But one of its narrators is Dinar
ibn 'Omar, who is not reliable. Abu Hatim says he is not well known, Azdi describes
him as matruk (unacceptable), and Al-Khalili in his Al-Irshad calls him "a liar.")
Ibn Mas'ud, Ibn 'Umar, Abu Amamah, 'Aishah, Masruq, Al-Hasan, An-Nakh'i, Awza'i,
Ishaq, and the Hanafi, Shafi'i and Hanbali schools hold this view. They all disapprove
the participation of women in funeral processions. According to Malik, it is not
disliked for an old woman to leave her home to attend a funeral. In his opinion,
a young woman afflicted by the death of a dear one may also accompany a funeral
procession without any disapproval, provided she is well covered and her presence
does not cause any temptation.
Ibn Hazm contends that the argument put forth by the majority of scholars is not
sound, and that it is permissible for women to accompany funeral processions. He
said: "We do not disapprove of women attending a funeral procession, nor do we prevent
them from doing so. Among the traditions reported on this subject there is no authentic
hadith. There are either mursal (Mursal: Report of a successor (tab'i) directly
from the Prophet without mentioning the Companion who might have heard it directly)
or majhul (unknown) or such as cannot be presented as an argument." Then he mentions
the hadith by Umm 'Atiyyah and says: "Even if it were a sound hadith it does not
prove prohibition, but merely shows that it is disliked. In fact the reverse is
true if we take into account the hadith narrated by Shu'bah on the authority of
Waki', who in turn narrated it from Hisham ibn 'Urwah, who heard it from Wahab ibn
Kaysan, who heard it from Muhammad ibn 'Amr ibn 'Ata who reported it from Abu Hurairah
that once when the Prophet, peace be upon him, attended a funeral, 'Umar saw a woman
there and yelled at her. The Prophet, peace be upon him, said: "Leave her, O 'Umar!
Verily her eyes shed tears, the soul feels the pangs, and the promised hour is near."
(The chain of authorities of this hadith is sound) In a sound hadith it is reported
from Ibn 'Abbas that he did not regard it as a disliked act.
The author of Al-Mughni said: "If one sees or hears something that is forbidden
while attending a funeral, and one is capable of countering and rectifying it, one
should do so. If not, then one may do one of two things: voice his disapproval of
it, and continue with the funeral which will free one from any responsibility of
any such disapproved acts, without abandoning the good for the bad. The second course
open to a person in such a case is to leave the funeral procession, especially when
one is able to leave it, so that one's continued participation will not lead one
to hear or see a forbidden thing."
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