Funeral prayer

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The Funeral prayer of a deceased Muslim is a communal obligation (Fard Kifayah).

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1The Funeral prayer of a deceased Muslim is a communal obligation (Fard Kifayah). If someone is buried without it being performed then the whole community is held responsible but as long as some gather and perform it, the obligation is removed from the whole community.

حدثني ‏ ‏حرملة بن يحيى ‏ ‏أخبرنا ‏ ‏ابن وهب ‏ ‏أخبرني ‏ ‏يونس ‏ ‏عن ‏ ‏ابن شهاب ‏ ‏عن ‏ ‏ابن المسيب ‏ ‏أن ‏ ‏أبا هريرة ‏ ‏قال ‏ ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏حق المسلم على المسلم خمس ‏ ‏ح ‏ ‏و حدثنا ‏ ‏عبد بن حميد ‏ ‏أخبرنا ‏ ‏عبد الرزاق ‏ ‏أخبرنا ‏ ‏معمر ‏ ‏عن ‏ ‏الزهري ‏ ‏عن ‏ ‏ابن المسيب ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏قال ‏

‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏خمس تجب للمسلم على أخيه رد السلام ‏ ‏وتشميت ‏ ‏العاطس وإجابة الدعوة ‏ ‏وعيادة ‏ ‏المريض واتباع الجنائز

‏ ‏قال ‏ ‏عبد الرزاق ‏ ‏كان ‏ ‏معمر ‏ ‏يرسل هذا الحديث عن ‏ ‏الزهري ‏ ‏وأسنده مرة عن ‏ ‏ابن المسيب ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏

Abu Huraira reported Allah's Messenger (Sallaho Alaihe Wassallam) as saying: Five are the rights of a Muslim over his brother: responding to salutation, saying Yarhamuk Allah when anybody sneezes and says al-Hamdulillah, visiting the sick. following the bier. 'Abd al-Razzaq said that this hadith has been transmitted as Mursal hadith from Zuhri and he then substantiated it on the authority of Ibn Musayyib.[Muslim]

2It is Sunnah, praiseworthy and extremely virtuous to participate in the Funeral prayer and burial of a Muslim.

وحدثني محمد بن عبد الله بن نمير حدثنا عبد الله بن يزيد حدثني حيوة حدثني أبو صخر عن يزيد بن عبد الله بن قسيط أنه حدثه أن داود بن عامر بن سعد بن أبي وقاص حدثه عن أبيه أنه كان قاعدا عند عبد الله بن عمر إذ طلع خباب صاحب المقصورة فقال يا عبد الله بن عمر ألا تسمع ما يقول أبو هريرة إنه سمع رسول الله صلى الله عليه وسلم يقول من خرج مع جنازة من بيتها وصلى عليها ثم تبعها حتى تدفن كان له قيراطان من أجر كل قيراط مثل أحد ومن صلى عليها ثم رجع كان له من الأجر مثل أحد فأرسل بن عمر خبابا إلى عائشة يسألها عن قول أبي هريرة ثم يرجع إليه فيخبره ما قالت وأخذ بن عمر قبضة من حصباء المسجد يقلبها في يده حتى رجع إليه الرسول فقال قالت عائشة صدق أبو هريرة فضرب بن عمر بالحصى الذي كان في يده الأرض ثم قال لقد فرطنا في قراريط كثيرة

Dawud b. 'Amir b. Sa'd b. Abu Waqqas reported on the authority of his father that while he was sitting along with 'Abdullah b. 'Umar, Khabbab, the owner of Maqsura, said: Ibn 'Umar, do you hear what Abu Huraira says that he heard the Messenger of Allah (Sallaho Alaihe Wassallam) say:" He who goes out with the bier when taken out from its residence and offers prayer for it and he then follows it till it is buried, he would have two qirats of reward, each qirat being equivalent to Uhud; and he who, after having offered prayer, (directly) came back would have his reward (as great) as Uhud"? Ibn 'Umar sent Khabbab to 'A'isha in order to ask her about the words of Abu Huraira (and also told him) to come back to him (Ibn 'Umar) and inform him what 'A'isha said. (In the meanwhile) Ibn 'Umar took up a handful of pebbles and turned them over in his hand till the messenger (Khabbab) came back to him and told (him) that 'A'isha testified (the statement of) Abu Huraira. Ibn 'Umar threw the pebbles he had in his hand on the ground and then said: We missed a large number of qirats. [Muslim]

3The Funeral prayer is performed in congregation and there is no evidence from Messenger of Allah (ﷺSallaho Alaihe Wassallam) or Sahaba (RA) to the contrary.

4All participants in the Funeral prayer must be in a state of Wudhu .

و حدثني ‏ ‏عن ‏ ‏مالك ‏ ‏عن ‏ ‏نافع ‏ ‏أن ‏ ‏عبد الله بن عمر ‏ ‏كان يقول ‏

‏لا ‏ ‏يصلي الرجل على الجنازة إلا وهو طاهر ‏

Abdullah Ibn Umar (RA) used to say, "No one should pray over a dead person unless he is in a state of Wudhu" [Muwatta Imam Malik (RA)]

5It is permissible to perform Tayammum if one does not have time to do Wudhu.

و حدثني ‏ ‏عن ‏ ‏مالك ‏ ‏عن ‏ ‏نافع ‏ ‏أن ‏ ‏عبد الله بن عمر ‏ ‏كان يقول ‏

‏لا ‏ ‏يصلي الرجل على الجنازة إلا وهو طاهر ‏

Abdullah Ibn Umar (RA) used to say, "No one should pray over a dead person unless he is in a state of Wudhu" [Muwatta Imam Malik (RA)]

قَالَ مُحَمَّدٌ : وَبِهَذَا نَأْخُذُ ، لا يَنْبَغِي أَنْ يُصَلِّيَ عَلَى الْجِنَازَةِ ، إِلا طَاهِرٌ ، فَإِنْ فَاجَأَتْهُ وَهُوَ عَلَى غَيْرِ طُهُورٍ تَيَمَّمَ ، وَصَلَّى عَلَيْهَا ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ ، رَحِمَهُ اللَّهُ

Imam Muhammad (RA) says, "And we adhere to this; one should not pray Janazah Salah unless one is in a state of Wudhu. If the Salah is being established and one does not have time to do Wudhu then it is permissible to pray with Tayammum. This is the opinion of Abu Haneefa (RA)" [Muwatta Imam Muhammad (RA)]

6There is no Adhan or Iqama for Janazah Salah.

7Janazah Salah should be performed outside the Masjid.

حدثنا ‏ ‏عبد الله بن يوسف ‏ ‏أخبرنا ‏ ‏مالك ‏ ‏عن ‏ ‏ابن شهاب ‏ ‏عن ‏ ‏سعيد بن المسيب ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏رضي الله عنه ‏

‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏نعى ‏ ‏النجاشي ‏ ‏في اليوم الذي مات فيه وخرج بهم إلى المصلى فصف بهم وكبر عليه أربع تكبيرات ‏

Narrated Abu Huraira (RA) Allah's Apostle informed (the people) about the death of An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows. He said four Takbirs (i.e. offered the Funeral prayer). [Bukhari]

حدثنا ‏ ‏إبراهيم بن المنذر ‏ ‏حدثنا ‏ ‏أبو ضمرة ‏ ‏حدثنا ‏ ‏موسى بن عقبة ‏ ‏عن ‏ ‏نافع ‏ ‏عن ‏ ‏عبد الله بن عمر ‏ ‏رضي الله عنهما ‏

‏أن ‏ ‏اليهود ‏ ‏جاءوا إلى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏برجل منهم وامرأة زنيا ‏ ‏فأمر بهما فرجما قريبا من موضع الجنائز عند المسجد ‏

Abdullah Ibn Umar (RA) reported that the Jews brought to the Prophet (Sallaho Alaihe Wassallam) a man and a woman who had committed (adultery) illegal sexual intercourse. He ordered both of them to be stoned (to death), near the place of offering the funeral prayers beside the mosque." [Bukhari]

8The most suited person to lead the Janazah Salah is the Muslim ruler (if present) then the Qadhi (Judge), then the Imam of the locality, then the guardian of the deceased, then the blood relative of the deceased.

عَنْ سَالِمٍ ، قَالَ : أَخْبَرَنِي أَبُو حَازِمٍ ، قَالَ : رَأَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ لِسَعِيدِ بْنِ الْعَاصِ حِينَ مَاتَ الْحَسَنُ : " تَقَدَّمْ فَلَوْلا أَنَّهَا سُنَّةٌ مَا تَقَدَّمْتُ " .

Abu Hazim (RA) said, "Verily I was present on the day of Hasan Ibn Ali (RA)'s death and I heard Hussain Ibn Ali (RA) say to Saeed Ibn Al-Aas (RA), "Go Forward (and lead the Salah) for it was not in (accordance with the) Sunnah, I wouldn't have put you forward" [Baihaqi]

Note: If the Muslim ruler (or his representative) is not present then the order is given as stipulated in the Madhab of Abu Haneefa (RA) as quoted in Tuhfatul-Fuqaha by Al-Samarqandi (RA).

9The Imam should arrange the people in three rows.

حدثنا ‏ ‏محمد بن عبيد ‏ ‏حدثنا ‏ ‏حماد ‏ ‏عن ‏ ‏محمد بن إسحق ‏ ‏عن ‏ ‏يزيد بن أبي حبيب ‏ ‏عن ‏ ‏مرثد اليزني ‏ ‏عن ‏ ‏مالك بن هبيرة ‏ ‏قال ‏

‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ما من مسلم يموت ‏ ‏فيصلي عليه ثلاثة صفوف من المسلمين إلا ‏ ‏أوجب ‏

قال ‏ ‏فكان ‏ ‏مالك ‏ ‏إذا استقل أهل الجنازة جزأهم ثلاثة صفوف للحديث ‏

Narrated Malik ibn Hubayrah (RA): The Prophet (Sallaho Alaihe Wassallam) said: If any Muslim dies and three rows of Muslims pray over him, it will assure him (of Paradise). When Malik considered those who accompanied a bier to be a few, he divided them into three rows in accordance with this tradition. [Abi Da'ud]

10Funeral prayers consist of four (4) Takbeers.

حدثنا ‏ ‏عبد الله بن يوسف ‏ ‏أخبرنا ‏ ‏مالك ‏ ‏عن ‏ ‏ابن شهاب ‏ ‏عن ‏ ‏سعيد بن المسيب ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏رضي الله عنه ‏

‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏نعى ‏ ‏النجاشي ‏ ‏في اليوم الذي مات فيه وخرج بهم إلى المصلى فصف بهم وكبر عليه أربع تكبيرات ‏

Narrated Abu Huraira (RA) Allah's Apostle (Sallaho Alaihe Wassallam) informed (the people) about the death of An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows. He said four Takbirs (i.e. offered the Funeral prayer). [Bukhari]

11If there are multiple bodies then:

aThe male bodies should be placed immediately before the Imam (even if it is a child)

bFemale bodies should be followed by the male bodies

حدثنا ‏ ‏يزيد بن خالد بن موهب الرملي ‏ ‏حدثنا ‏ ‏ابن وهب ‏ ‏عن ‏ ‏ابن جريج ‏ ‏عن ‏ ‏يحيى بن صبيح ‏ ‏قال حدثني ‏ ‏عمار ‏ ‏مولى ‏ ‏الحارث بن نوفل ‏

‏أنه شهد جنازة ‏ ‏أم كلثوم ‏ ‏وابنها فجعل الغلام مما ‏ ‏يلي ‏ ‏الإمام فأنكرت ذلك وفي القوم ‏ ‏ابن عباس ‏ ‏وأبو سعيد الخدري ‏ ‏وأبو قتادة ‏ ‏وأبو هريرة ‏ ‏فقالوا ‏ ‏هذه السنة ‏

Yahya ibn Subayh said: Ammar servant of al-Harith ibn Nawfal told me that he attended the funeral of Umm Kulthum, and her son. The body of the boy was placed near the imam. I objected to it. Among the people there were Ibn Abbas, AbuSa'id al-Khudri, AbuQatadah and Abu Hurayrah. They said: This is the sunnah (established practice of the Prophet). [Abi Da'ud]

12Imam should stand:

aOpposite the head of the dead male

bOpposite the middle of the dead female

حدثنا ‏ ‏داود بن معاذ ‏ ‏حدثنا ‏ ‏عبد الوارث ‏ ‏عن ‏ ‏نافع أبي غالب ‏ ‏قال ‏

‏كنت في سكة المربد فمرت جنازة معها ناس كثير قالوا جنازة ‏ ‏عبد الله بن عمير ‏ ‏فتبعتها فإذا أنا برجل عليه كساء رقيق على ‏ ‏بريذينته وعلى رأسه خرقة ‏ ‏تقيه من الشمس فقلت من هذا ‏ ‏الدهقان ‏ ‏قالوا هذا ‏ ‏أنس بن مالك ‏ ‏فلما وضعت الجنازة قام ‏ ‏أنس ‏ ‏فصلى عليها وأنا خلفه لا ‏ ‏يحول ‏ ‏بيني وبينه شيء فقام عند رأسه فكبر أربع تكبيرات لم يطل ولم يسرع ثم ذهب يقعد فقالوا يا ‏ ‏أبا حمزة ‏ ‏المرأة الأنصارية فقربوها وعليها نعش أخضر فقام عند ‏ ‏عجيزتها ‏ ‏فصلى عليها نحو صلاته على الرجل ثم جلس فقال ‏ ‏العلاء بن زياد ‏ ‏يا ‏ ‏أبا حمزة ‏ ‏هكذا كان يفعل رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يصلي على الجنازة كصلاتك يكبر عليها أربعا ويقوم عند رأس الرجل ‏ ‏وعجيزة ‏ ‏المرأة قال نعم قال يا ‏ ‏أبا حمزة ‏ ‏غزوت مع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال نعم غزوت معه حنينا فخرج المشركون فحملوا علينا حتى رأينا خيلنا وراء ظهورنا وفي القوم رجل يحمل علينا فيدقنا ويحطمنا فهزمهم الله وجعل يجاء بهم فيبايعونه على الإسلام فقال رجل من ‏ ‏أصحاب النبي ‏ ‏صلى الله عليه وسلم ‏ ‏إن علي نذرا إن جاء الله بالرجل الذي كان منذ اليوم يحطمنا لأضربن عنقه فسكت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وجيء بالرجل فلما رأى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال يا رسول الله تبت إلى الله فأمسك رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لا يبايعه ليفي الآخر بنذره قال فجعل الرجل ‏ ‏يتصدى لرسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ليأمره بقتله وجعل يهاب رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أن يقتله فلما رأى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أنه لا يصنع شيئا بايعه فقال الرجل يا رسول الله نذري فقال إني لم أمسك عنه منذ اليوم إلا لتوفي بنذرك فقال يا رسول الله ألا ‏ ‏أومضت ‏ ‏إلي فقال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏إنه ليس لنبي أن ‏ ‏يومض ‏

‏قال ‏ ‏أبو غالب ‏ ‏فسألت عن صنيع ‏ ‏أنس ‏ ‏في قيامه على المرأة عند ‏ ‏عجيزتها ‏ ‏فحدثوني ‏ ‏أنه إنما كان لأنه لم تكن النعوش فكان الإمام يقوم ‏ ‏حيال ‏ ‏عجيزتها ‏ ‏يسترها من القوم ‏ ‏قال ‏ ‏أبو داود ‏ ‏قول النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله نسخ من هذا الحديث الوفاء بالنذر في قتله بقوله إني قد تبت ‏

Nafi' AbuGhalib said: I was in the Sikkat al-Mirbad. A bier passed and a large number of people were accompanying it. They said: Bier of Abdullah ibn Umayr. So I followed it. Suddenly I saw a man, who had a thin garment on riding his small mule. He had a piece of cloth on his head to protect himself from the sun. I asked: Who is this important man? People said: This is Anas ibn Malik. When the bier was placed, Anas stood and led the funeral prayer over him while I was just behind him, and there was no obstruction between me and him. He stood near his head, and uttered four takbirs (Allah is Most Great). He neither lengthened the prayer nor hurried it. He then went to sit down. They said: AbuHamzah, (here is the bier of) an Ansari woman. They brought her near him and there was a green cupola-shaped structure over her bier. He stood opposite her hips and led the funeral prayer over her as he had led it over the man. He then sat down. Al-Ala' ibn Ziyad asked: AbuHamzah, did the Apostle of Allah (peace_be_upon_him) say the funeral prayer over the dead as you have done, uttering four takbirs (Allah is Most Great) over her, and standing opposite the head of a man and the hips of a woman? He replied: Yes. He asked: AbuHamzah, did you fight with the Apostle of Allah? He replied: Yes. I fought with him in the battle of Hunayn. The polytheists came out and invaded us so severely that we saw our horses behind our backs. Among the people (i.e. the unbelievers) there was a man who was attacking us, and striking and wounding us (with his sword). Allah then defeated them. They were then brought and began to take the oath of allegiance to him for Islam. A man from among the companions of the Prophet (peace_be_upon_him) said: I make a vow to myself that if Allah brings the man who was striking us (with his sword) that day, I shall behead him. The Apostle of Allah (peace_be_upon_him) kept silent and the man was brought (as a captive). When he saw the Apostle of Allah (peace_be_upon_him), he said: Apostle of Allah, I have repented to Allah. The Apostle of Allah (peace_be_upon_him) stopped (for a while) receiving his oath of allegiance, so that the other man might fulfil his vow. But the man began to wait for the order of the Apostle of Allah (peace_be_upon_him) for his murder. He was afraid of the Apostle of Allah (peace_be_upon_him) to kill him. When the Apostle of Allah (peace_be_upon_him) saw that he did not do anything, he received his oath of allegiance. The man said: Apostle of Allah, what about my vow? He said: I stopped (receiving his oath of allegiance) today so that you might fulfil your vow. He said: Apostle of Allah, why did you not give any signal to me? The Prophet (peace_be_upon_him) said: It is not worthy of a Prophet to give a signal. AbuGhalib said: I asked (the people) about Anas standing opposite the hips of a woman. They told me that this practice was due to the fact that (in the days of the Prophet) there were no cupola-shaped structures over the biers of women. So the imam used to stand opposite the hips of a woman to hide her from the people. [Abi Da'ud]

13Make the intention for Janaza Salah before starting, "I am performing Janaza Salah for Allah (SWT) with four Takbeers". The intention does not need to be verbally uttered, it is simply done within the heart.

حدثنا ‏ ‏الحميدي عبد الله بن الزبير ‏ ‏قال حدثنا ‏ ‏سفيان ‏ ‏قال حدثنا ‏ ‏يحيى بن سعيد الأنصاري ‏ ‏قال أخبرني ‏ ‏محمد بن إبراهيم التيمي ‏ ‏أنه سمع ‏ ‏علقمة بن وقاص الليثي ‏ ‏يقول سمعت ‏ ‏عمر بن الخطاب ‏ ‏رضي الله عنه ‏ ‏على المنبر ‏

‏قال سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إنما الأعمال ‏ ‏بالنيات ‏ ‏وإنما لكل امرئ ما نوى فمن كانت هجرته إلى دنيا ‏ ‏يصيبها ‏ ‏أو إلى امرأة ينكحها فهجرته إلى ما هاجر إليه ‏

Narrated 'Umar bin Al-Khattab (RA): Allah's Apostle (Sallaho Alaihe Wassallam) said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Bukhari]

14The prayer begins with the first Takbeer i.e. Takbeeratul-Ihraam after which the hands are tied (as in normal prayer) and Thana is read.

سبحانك اللهم وبحمدك تبارك اسمك وتعالى ‏ ‏جدك ‏ ‏ولا إله غيرك

Glory to You 0 Allah, and Yours is the Praise, and Blessed is Your Name. and Exalted is Your Majesty. and there is no other object of worship beside You.

حدثني ‏ ‏يحيى ‏ ‏عن ‏ ‏مالك ‏ ‏عن ‏ ‏سعيد بن أبي سعيد المقبري ‏ ‏عن ‏ ‏أبيه ‏

‏أنه سأل ‏ ‏أبا هريرة ‏ ‏كيف تصلي على الجنازة ‏ ‏فقال ‏ ‏أبو هريرة ‏ ‏أنا لعمر الله أخبرك أتبعها من أهلها فإذا وضعت كبرت وحمدت الله وصليت على نبيه ثم أقول اللهم إنه عبدك وابن عبدك وابن أمتك كان يشهد أن لا إله إلا أنت وأن ‏ ‏محمدا ‏ ‏عبدك ورسولك وأنت أعلم به اللهم إن كان محسنا فزد في إحسانه وإن كان مسيئا فتجاوز عن سيئاته اللهم لا تحرمنا أجره ولا تفتنا بعده ‏

Said ibn Abi Said al-Maqburi (RA) narrates from from his father that he (RA) had asked Abu Hurayra (RA) , "How do you pray over the dead?" and Abu Hurayra (RA) replied, "By the Life of Allah, I will tell you! I follow with the family and when the corpse is put down I say 'Allah is greater' and praise Allah and ask for blessings on His Prophet (Sallaho Alaihe Wassallam). Then I say, 'O Allah, he is Your slave and the son of Your male slave and Your female slave. He used to testify that there is no god but You and that Muhammad is Your slave and Your Messenger, and You know that best. O Allah, if he acted well, then increase for him his good action, and if he acted wrongly, then overlook his wrong actions. O Allah, do not deprive us of his reward, and do not try us after him.'" [Muwatta Imam Malik (RA)]

Imam Malik (RA) narrates that verily in our city of Madina it is not the practise to read Al-Fatiha in Janaza Salah [Bidayatul-Mujtahid]

Note: The common position of Ulama within the Hanafi Madhab is quoted, however there are scholars e.g. Imam Shurunabli (RA), Sahib-Nurul-Aida & Shaykh Abdul-Haq Lakhnawi (RA) who consider it superior to recite Al-Fatiha in Janaza Salah [Kitabul-Janaiz by Abdur-Rahman Mubarpuri (RA)]. Hanafee Scholars explain that in the Ahadeeth where it has been narrated from the Sahaba (RA) that Al-Fatiha was read in Janazah Salah, it was read as a dua (prayer) and not as Tilawa and there is nothing wrong with reading Al-Fatiha as a dua. [Bazlul-Majhood]

15The Imam then recites the second Takbeer but hands will not be raised as it is only done the first time.

عبد الرزاق ، عن الثوري ، عمن سمع الحسن بن عبيد الله ، عن إبراهيم أنه كان يرفع يديه في أول تكبيرة في الصلاة على الميت ثم لا يرفع بعد " .

Ubaydullah (RA) narrated that Ibraheem Nakhai (RA) used to raise his hands on the first Takbeer and then he did not raise his hands. [Al-Musannaf Abdur-Razzaq]

16Durood (Salat-Alan-Nabi) should be recited after the second Takbeer.

اللهم صل على ‏ ‏محمد ‏ ‏وعلى آل ‏ ‏محمد ‏ ‏كما صليت على آل ‏ ‏إبراهيم ‏ ‏إنك حميد مجيد اللهم بارك على ‏ ‏محمد ‏ ‏وعلى آل ‏ ‏محمد ‏ ‏كما باركت على آل ‏ ‏إبراهيم ‏ ‏إنك حميد مجيد

عن أبي أمامة بن سهل، أنه أخبره رجل من أصحاب النبي صلى الله عليه وسلم، أن السنة في الصلاة على الجنازة أن يكبّر الإمام، ثم يقرأ بفاتحة الكتاب بعد التكبيرة الأولى سراً في نفسه، ثم يصلي على النبي صلى الله عليه وسلم، ويخلص الدعاء في الجنازة في التكبيرات، ولا يقرأ في شيء منهن، ثم يسلم سراً في نفسه

Imam Shaf'ae (RA) has in his Musnad narrated from Abu Umamah ibn Sahl that one of the Companions of the Prophet (Sallaho Alaihe Wassallam) 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 (Sallaho Alaihe Wassallam), and then pray for forgiveness of the deceased. Nothing else is to be recited in between takbeers. Finally, he should end his prayer with salutations in his heart. [Musnad of Imam Shaf'ae (RA)]

17The Imam then recites the third Takbeer and dua (prayer) should be made for the deceased adult (male or female).

‏اللهم اغفر لحينا وميتنا وصغيرنا وكبيرنا وذكرنا وأنثانا وشاهدنا وغائبنا اللهم من أحييته منا فأحيه على الإيمان ومن توفيته منا فتوفه على الإسلام اللهم لا تحرمنا أجره ولا تضلنا بعده ‏

O Allah, forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female. O Allah, to whomsoever of us Thou givest life grant him life as a believer, and whomsoever of us Thou takest in death take him in death as a follower of Islam. O Allah, do not withhold from us the reward (of faith) and do not lead us astray after his death.

حدثنا ‏ ‏موسى بن مروان الرقي ‏ ‏حدثنا ‏ ‏شعيب يعني ابن إسحق ‏ ‏عن ‏ ‏الأوزاعي ‏ ‏عن ‏ ‏يحيى بن أبي كثير ‏ ‏عن ‏ ‏أبي سلمة ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏قال ‏

‏صلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏على جنازة فقال ‏ ‏اللهم اغفر لحينا وميتنا وصغيرنا وكبيرنا وذكرنا وأنثانا وشاهدنا وغائبنا اللهم من أحييته منا فأحيه على الإيمان ومن توفيته منا فتوفه على الإسلام اللهم لا تحرمنا أجره ولا تضلنا بعده ‏

Narrated Abu Hurayrah (RA): When the Apostle of Allah (peace_be_upon_him) prayed over a dead person, he said: O Allah, forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female. O Allah, to whomsoever of us Thou givest life grant him life as a believer, and whomsoever of us Thou takest in death take him in death as a follower of Islam. O Allah, do not withhold from us the reward (of faith) and do not lead us astray after his death. [Abu Dawud]

Note: There are other duas also narrated in the Sunnah and any of them can be recited, Insha'Allah.

18If the deceased is a child then the following dua can be recited

اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا ، وَذُخْرًا وَسَلَفًا وَأَجْرًا

O Allah, make him (or her) a means of happiness, treasure, forerunner and reward or us.

عن أبي هريرة: أنه كان يصلي على المنفوس الذي لم يعمل خطيئة قط ويقول: اللهم اجعله لنا سلفاً وفرطاً وذخراً

Narrated Abu Hurayrah (RA): Verily we prayed upon a soul which had never committed any sins and we said, "O Allah! Make him our forerunner and make him (a means of) reward for us and a treasure.". [Baihaqi]

19The Imam then recites the fourth Takbeer and concludes the prayer by doing Salam on both sides.

عبد الله بن مسعود : " ثلاث خلال كان الرسول صلى الله عليه وسلم يفعلهن, تركهن الناس , إحداهن التسليم على الجنازة مثل التسليم في الصلاة

Abdullah Ibn Masood (RA) narrates that there are three things which the Messenger of Allah (SWT) used to do and which people have neglected and amongst them is doing Tasleem (Salam) after Janazah Salah like regular Salah. [Baihiqi]

20 The bier should be carried from all sides.

حدثنا حميد بن مسعدة حدثنا حماد بن زيد عن منصور عن عبيد بن نسطاس عن أبي عبيدة قال قال عبد الله بن مسعود من اتبع جنازة فليحمل بجوانب السرير كلها فإنه من السنة ثم إن شاء فليتطوع وإن شاء فليدع

Abdullah Ibn Masood (RA) says, "Whosoever follows a funeral procession should carry the bier from all sides for this is the Sunnah of Rasul-ullah (sallallahu alaihi wasallam). [Ibn Majah]

21The bier should be carried at a brisk pace.

عن أبي هريرة رَضِيَ اللَّهُ عَنهُ عن النبي صلى الله عليه وسلم قال: (أسرعوا بالجنازة فإن تك صالحة فخير تقدمونها إليه، وإن تك سوى ذلك فشر تضعونه عن رقابكم) مُتَّفَقٌ عَلَيهِ.

Narrated Abu Huraira (RA): The Prophet said, "Hurry up with the dead body for if it was righteous, you are forwarding it to welfare; and if it was otherwise, then you are putting off an evil thing down your necks." [Bukhari & Muslim]

http://islamqa.org/hanafi/qibla-hanafi/35757

I have a Q about the funeral prayer. Since its always done in congregation, do we stay silent in each rakah like in fard salah or do we recite on our own as well?

Could you please tell me what is the position of hands… do they stay on the side or do we fold them? I have seen people doing it both ways but want to know what is the correct position in hanafi madhab?

Answer:

Walaikum assalam wa rahmatullah,

1. The follower recites the supplications of the funeral prayer: in reality, the funeral prayer is a form of specifically-legislated supplication (du`a) that is in the form of ritual prayer; also, there is no recitation of Qur’an in the funeral prayer.

After the first takbir, the sounder position in the Hanafi school is to recite the thana’ (opening supplication, as in the prayer) and not the Fatiha. This is what Ibn Abidin confirmed as being the relied upon position in the Hanafi school.

The following is from Heavenly Ornaments and is reliable:

The Funeral Prayer

The funeral prayer is in reality a dua unto Allah Most High for the deceased person.

1. All the conditions and prerequisites that have been mentioned for prayer will also apply for the funeral prayer. However, there is one additional condition for the funeral prayer. That is, one must have knowledge of the person’s death. The person who is not informed of this will be excused and funeral prayer will not be necessary on him.

2. There are two types of conditions for the validity of funeral prayer: the first type is that which is connected to those offering the funeral prayer. These conditions have been mentioned in the chapters dealing with all the other types of prayer. That is: purity, concealing one’s private area, facing the qiblah, intention. However, “time” is not a pre-requisite for this prayer. Furthermore, if one feels that one will miss it, one can make tayammum, e.g. the funeral has commenced and the person feels that if he makes wudu he will miss the prayer. In such a case he can make tayammum, as opposed to other prayers, because if one fears that the time is about to expire, it is not permissible for him to make tayammum.

3. These days, some people offer the funeral prayer with their shoes on. For them it is necessary that the spot on which they are standing is pure, and that their shoes are also pure. If they remove their shoes and stand on them, then it is necessary that only the shoes be pure. If people are not mindful of this, their prayer will not be valid.

The second type of conditions are those that are connected to the deceased. There are six such conditions:

The First Condition: The deceased has to be a Muslim. Prayer over a kaafir or murtad is not valid. Even if a Muslim is an open sinner or a bid’ati, prayer over him will be valid. However, there is an exception for those who rebel against the ruler who is on truth or those who are highway robbers. This is on the condition that they are killed while fighting against the ruler. If they die after the fight or die a natural death, funeral prayer will be offered over them.

Similarly, the person who kills his father or mother and he himself dies while being punished for this, prayer will not be offered over him. Prayer is not offered over these people as a way of punishment. Prayer over a person who commits suicide is valid.

4. If the father or mother of an immature child is a Muslim, this child will also be regarded as a Muslim. Prayer will be offered over him.

5. A mayyit or deceased person is he who is born alive and then dies. If a child is born dead, prayer over him is not valid.

The Second Condition: The body and kafan of the deceased must be pure from najaasat-e-haqiqi and najaasat-e-hukmi. However, if najaasat-e-haqiqi comes out from his body after giving him the ghusl, and his entire body becomes impure, there is no harm in this. The prayer will be valid.

6. Prayer is not valid over a deceased person if he is not pure from najaasat-e-hukmi, i.e. ghusl was not given to him, or in the case where ghusl was not possible he was not given tayammum. However, if it is not possible to purify him, e.g. he was buried without being given ghusl or tayammum and the grave has already been filled with sand, then it will be permissible to offer prayer over his grave. If prayer was offered over a person who was not given ghusl or tayammum and he was buried thereafter, and later it came to be known that ghusl was not given to him, then the prayer will have to be repeated over his grave. This is because the first prayer was not valid. Since it is not possible to give him ghusl, the (second) prayer will be valid.

7. If a Muslim is buried without prayer being offered over him, prayer will be offered over his grave as long as there is no possibility of his corpse disintegrating or decomposing. If one feels that his body has disintegrated, prayer should not be offered over his grave. The time that it takes for a body to disintegrate differs from place to place. It is therefore not possible to specify an exact time – this is the most correct opinion in this regard. However, there are those who have specified 3 days, 10 days and one month.

8. It is not necessary for the spot on which the deceased is placed to be pure. If the deceased is placed on a pure bed, or if the bed is impure, or if the deceased is placed on an impure piece of ground without being placed on a bed, then in all these cases there is difference of opinion. According to some ulama, it is a prerequisite for the spot on which the deceased is placed to be pure. If not, the prayer will not be valid. According to others, this is not a prerequisite. Prayer will therefore be valid.

The Third Condition: Those parts of the body which are wajib to be covered have to be covered. If the deceased is completely naked, prayer over him will not be permissible.

The Fourth Condition: The deceased has to be placed in front of those offering prayer over him. If he is placed behind them, prayer will not be valid.

The Fifth Condition: The deceased or the thing upon which he is placed, has to be placed on the ground. If prayer is being offered over the deceased while he is being carried by some people, or while he is placed on a vehicle or an animal, this prayer will not be valid.

The Sixth Condition: The deceased has to be present at that place. If he is not present, prayer will not be valid.

9. Two things are fard in the funeral prayer: (i) To say Allahu Akbar four times. Here, each takbeer takes the place of one rakaat. (ii) To stand and offer the funeral prayer. Just as it is fard to stand up and offer the fard and wajib prayers if the person has no valid excuse, so is the case over here. The different valid excuses have already been mentioned in the chapters on prayer.

10. There is no ruku, sajdah, qa’dah, etc. in this prayer.

11. Three things are sunnah in the funeral prayer: (i) To praise Allah Most High. (ii) To send salutations to Rasulullah sallallahu alayhi wa sallam. (iii) To make dua for the deceased. Jama’at is not a condition for funeral prayer. Even if one person offers the funeral prayer, this fard duty will be fulfilled. This is irrespective of whether the person offering the prayer is a male, a female, a mature person or an immature person.

12. However, there is a greater need for a jama’at because this is a dua for the deceased. For a few people to get together and ask Allah Most High for a certain thing has a special significance in attracting the mercy and acceptance of Allah Most High.

13. The sunnah and recommended method of funeral prayer is as follows: The deceased should be placed in the front and the imam should stand in line with his chest. Everyone should make the following intention:

“I intend offering the funeral prayer for the pleasure of Allah Most High and as a dua for the deceased.”

After making this intention, he should raise both hands upto the ears just as he does for the takbeer-e-tahreemah. When doing this he should say Allahu Akbar and thereafter tie his hands just as he does for any other prayer. He should then recite the thanaa’. Thereafter, he should say Allahu Akbar again but he should not raise his hands. He should then recite the durood. It is preferable to recite the same durood that is recited in prayer. He should again say Allahu Akbar without raising the hands. After this takbeer, he should make dua for the deceased. If the deceased is a mature male or female, the following dua should be made:

({ اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا . اللَّهُمَّ مَنْ أَحْيَيْته مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ , وَمَنْ تَوَفَّيْته مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ . 

Translation: “O Allah! Forgive our living and dead, present and absent, big and small, men and women. O Allah! Whoever among us is kept alive by You, keep him alive on Islam, and whoever You give death, let him die on Imaan.”

In some Ahadith, this dua has also been mentioned:

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ , وَأَكْرِمْ نُزُلَهُ وَوَسِّعْ مُدْخَلَهُ وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ وَنَقِّهِ مِنْ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنْ الدَّنَسِ , وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ , وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَعَذَابِ النَّارِ } 

It is better if both these duas are recited. In fact, Allamah Shaami rahmatullahi alayh, in his book Radd ul-Muhtaar, has written both these duas as one. Apart from these two, other duas have also been related in the Ahadith. Our jurists have also related these duas. One could therefore choose whichever dua one wishes.

[…. …. …]

Once this dua has been recited, Allahu Akbar should be said once more without raising the hands. After this takbeer, the salaam should be made just as it is made for any other prayer. There is no at-tahiyyaat nor any recitation of the Quran in this prayer.

14. The funeral prayer is the same for the imam and muqtadi. The only difference is that the imam will make the takbeers and the salaam in a loud voice while the muqtadi will make them softly. The remainder of the things, i.e. the thanaa’, durood and dua, will be made softly by the muqtadi as well as the imam.

15. It is recommended to make three lines for the funeral prayer. So much so that if there are seven people, one of them will be made the imam, there will be three people in the first line, two in the second line, and one person in the last line.

16. Funeral prayer becomes invalid by the very things which make other prayers invalid. The only difference is that by laughing aloud, one’s wudu will not break. And if a woman stands in line with a man, the prayer will not become invalid.

17. It is prohibitively disliked (disliked tahriman) to offer funeral prayer in a mosque which has been built for the five daily prayers, the jumu’ah prayer or the eid prayers. This is irrespective of whether the funeral is offered inside the mosque or the funeral is placed outside whilst the people are standing inside the mosque . However, funeral prayer will not be disliked in a mosque which has been built specifically for this purpose. [f: Ibn Abidin’s chose the position that it is somewhat disliked (disliked tanzihan) to perform the funeral prayer in a mosque, and his son, Ala’ al-Din Abidin confirmed this.]

18. It is disliked to delay the funeral prayer with the purpose of attracting a larger crowd.

19. It is not permissible to sit down or sit on any vehicle and offer funeral prayer if there is no valid excuse.

20. If there are several funerals to be offered, it is better to offer each one individually. However, it is permissible to offer one funeral prayer for all the funerals. In such a case, a line for all the funerals should be made. A good method of doing this is that each funeral should be placed next to the other in such a way that all their feet are on one side, and their heads the other side. This method is preferable because all their chests will be in line with the imam. And it is sunnah for the imam to stand in this way.

21. If the funerals are of different types, their line should be arranged in this way: the funerals of all the men should be placed near the imam, thereafter the boys’, thereafter the mature women’s, and thereafter the girls’.

22. If a person joins the funeral at such a time that a few takbeers were made prior to his arrival, he will be regarded as a latecomer for the takbeers which he missed. Upon reaching the funeral prayer, he should not immediately join in as he normally does for other prayers. Instead, he should wait for the takbeer of the imam. When the imam makes the takbeer, he should also do so. This takbeer will be regarded as his takbeer-e-tahreemah. When the imam makes his salaam, this person should complete the takbeers which he missed. There is no need for him to recite anything.

If a person reaches at such a time that the imam has already made the fourth takbeer, then with regard to this fourth takbeer, he will not be regarded as a latecomer. He should immediately make the takbeer and join the prayer before the imam can make salaam. On the completion of the prayer, he should repeat all the takbeers which he missed.

23. If a person was present at the time of takbeer-e-tahreemah or for any of the other takbeers and was even ready to join the prayer, but did not join due to laziness or some other reason, then he should immediately make the takbeer and join the prayer. He should not wait for the next takbeer of the imam. He will not have to repeat the takbeer for which he was present (but did not make) as long as he makes it before the imam can make the next takbeer. He must complete this takbeer even though he did not make it simultaneously with the imam.

24. If the latecomer begins to complete the takbeers which he missed, and he fears that if he will recite the dua he will get delayed and the funeral will be carried away from the front, then he should not recite the dua.

25. If a person becomes a laahiq for a funeral prayer, the same rules as for the other prayers will apply to him.

26. The most worthy person for the imamaat of funeral prayer is the ruler of the time even if there are more pious people than him who are present over there. If he is not present, then his deputy, i.e. the one who is appointed by him, will be the most worthy even if there are others who are more pious than him. If he is not present, then the judge of the city. If he is not present, then his deputy. In the presence of these people, it is not permissible to appoint anyone else as the imam without their permission. It is wajib to appoint these people as the imam. If any of these people are not present, the most worthy will be the imam of the area. This is on the condition that there isn’t anyone more qualified than him from among the relatives of the deceased person. Or else, those relatives of the deceased who have the right to succeed him, have the right of becoming imam. Or that person whom they give permission to. If anyone who is not worthy of imamaat, makes imamaat without the permission of the relatives, then they have the right to repeat the prayer. So much so, that if the deceased is already buried, they could offer the prayer over the grave until such time that the body has not started to disintegrate or decompose.

27. If a person who is worthy of imamaat, makes imamaat without the permission of the relatives, then the relatives cannot repeat the prayer. Similarly, if the relative of the deceased performed the prayer in the absence of the ruler or his deputies, then the ruler does not have the right to repeat the prayer. In fact, even if the relatives offer the prayer in the presence of the ruler, the ruler does not have the choice to repeat the prayer. This is despite the relatives getting the sin of not appointing the ruler. Because to appoint the ruler is wajib, as mentioned previously.

In short, it is not permissible to offer one funeral several times. This is only permissible for the relatives if the funeral was offered without their permission by a person who is not eligible to do so.

Wassalam,

Faraz Rabbani 

http://islamqa.org/hanafi/askimam/5405

Praying Janazah prayers in the Mosque is Makruh. So if such prayers are being performed in the Mosque where the daily and Jumah prayers are performed Should I participate?

Answer

In the Name of Allāh, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

According to the Hanafi school of thought, it is makruh tahreemi to offer Janazah Salah in the Masjid which has been built for the five daily salah, the Jumuah Salah or the Eid salah, whether the Janazah is offered inside the masjid or the Janazah is placed outside while the people are standing inside.1

If there is no place outside the masjid or there is another valid reason, then offering the salah of Janazah in the masjid is not makruh.2 3

If the trustees and/or the Imam of the Masjid follow the Hanafi school of thought, one should advise them of the reprehensibility of praying the Janazah Salah in the Masjid if one is capable of doing that.

If the Imam and/or the trustees do not take heed and if there are enough people to fulfill the fard kifaayah of praying the Janazah Salah, its better not to participate as a way of showing disapproval with the intention of Islaah(rectification).4

And Allāh knows best.

Ml. Sohail Bengali
Chicago, IL (USA)

Concurred by:

Muftī Abrar Mirza
Chicago, IL (USA)

Under the Supervision of Muftī Ebrahim Desai (South Africa)