31.3 THE BOOK OF FUNERALS
SECTION: FUNERAL PRAYER
It is Sunnah for the imam to stand at the position of the chest for a male and at the middle for a female. Four takbirs are pronounced. He says the ta’wudh and then al-Fatihah is read after the first takbir.
“Section”: After explaining the shrouding method, the author proceeds to elaborate on the funeral prayer. This prayer must be performed for it is a right of a Muslim except the martyr as was discussed earlier. It is binding on Muslims to offer the prayer for a dead Muslim except the martyr as the prayer is an intercession and an invocation for the dead.
Such is the compassion and goodwill enjoined in our great din. Al-Imam ibn al-Qayyim mentions in his book Zad al-Ma’ad (Zad al-Ma’ad (1/498).) that the guidance of the Prophet(pbuh) pertaining to the funeral rites is the best and most holistic guidance one can receive. He(pbuh)used to visit the sick, encouraging him to say the shahadah when death was inevitable, to correct his state after death by closing his eyes and mouth and removing his dirty clothes.
He is covered such that his awrah does not show and then washed. He is later shrouded. Muslims stand in rows to offer the prayer for him. They invoke Allah to shower mercy and forgiveness upon him. These acts are manifestations of the compassion and good will that are integral parts of our din.
He is carried to the cemetery, given last respects and then buried well. They visit the grave on occasion and supplicate for the deceased. This is the true spirit shown in our magnificent din and no other religion is as holistic and complete like it.
“It is Sunnah for the imam to stand at the position of the chest for a male and at the middle for a female”: The position of the imam during the janazah prayer is to stand at the level of the deceased’s chest if it is a male. It is claimed that he should stand at the deceased’s head. This view is preferred. (See al-Insaf (2/S 16).)
If the deceased is a female, then the imam’s position is at the middle of the body. This was where the Prophet(pbuh) stood as imam of the janazah prayer for a female. (Reported by al-Bukhari (2/111-112), Muslim (3/60) from the narration of Samrah ibn Jundub.) He either stood at the position of the chest or head if the deceased was a male. This is the Sunnah.
It must be mentioned that if the imam stood in any position, the prayer is still valid. However, that which was described is best.
“Four takbirs are pronounced”: The imam says the takbiratul ihram, then the ta’awudh. He says the basmallah and then recites Surah al-Fatihah without the dua al-istiftah. This is because the janazah prayer should always be brief.
He then says the second takbir. Now he sends salutations upon the Prophet(pbuh) and Ibrahim. This is followed by the third takbir which is where he supplicates for the deceased. The fourth and final takbir is then said and the prayer is concluded with one taslim to the right only.
This is the janazah prayer which consists of praises to Allah in the form of Surah al-Fatihah, salutations upon the Prophet(pbuh) and then supplication for the deceased. It must be pointed out that the supplications that begin with praises to Allah and then sending salutations for the Prophet(pbuh) are readily accepted. Thus, this is the manner in which it is prayed over the deceased.
Four takbirs is the number that is well established in scholarly circles. In fact, it is a matter of consensus amongst the scholars. If the imam makes three takbirs, the prayer is invalid. (See al-Mughni (3/410), (3/447).) There are differences of opinion regarding the issue of saying more than four takbirs. (Ibid) It is claimed that the janazah prayer consists of five takbirs. Some say six takbirs while others say that it consists of seven takbirs. However, the ahadith and the consensus of the Muslims point to the authenticity of making four takbirs. Those views that increase upon four are all disputable.
In fact, some scholars refute the views that mention more than four takbirs. Their evidence is that the Prophet(pbuh) said four takbirs when he prayed for Najashi, the king of Abyssinia. (Reported by al-Bukhari (2/92), Muslim (3/54) from the narration of Abu Hurairah.) This incident is reported in the Sahih. Also, the Prophet only performed four takbirs when he offered the janazah prayer for other than Najashi. Hence, the Sunnah is established along with the consensus of the scholars and the views stating that the number is more than four are differed over.
The student of knowledge should not actively pursue or seek extraordinary views or differences in opinion. This will only serve to confuse the general masses if it is conveyed to them, as we see some students of knowledge doing. This is not permitted. They must adopt that which the Ummah has collectively agreed upon and those acts which are well-established amongst the people.
Imam al-Nawawi said, “There were those among the Companions who used to say four takbirs and those who said more than that. However, the generation that came after them drew a consensus that only four takbirs should be pronounced in the janazah prayer.”
The student of knowledge does not seek out differences in opinion and extraordinary views that will confuse and disorientate the masses.
“He says the ta’wudh and then al-Fatihah is read after the first takbir: It has been reported that the Prophet(pbuh) used to read Surah al-Fatihah as did the Companions. It is reported in al-Sahih that Ibn Abbas read it aloud. He reasoned, “So that people will know that it is Sunnah.” (Reported by al-Bukhari (2/112).)
By “Sunnah”, he does not mean that it is mustahabb but that it was the way of the Prophet(pbuh). The pious predecessors used to term that which the Prophet was reported to have done as the Sunnah.
The imam sends salutations upon the Prophet(pbuh) (similar to that in tashahud) after the second takbir. He supplicates after the third takbir saying, “Allahumma ighfir lahiyyana wa mayyatina, wa shahidina wa gha’ibina, wa saghirina wa kabirina, wa dhakarana unthana, innaka ta’lam munqalabana wa mathwana, wa anta ‘ala kulla shayin qadir, allahumma man ahyaytahu minna fa’ahyihi ‘ala Islami wa al-sunnati, wa man tawaffaytahu minna fatawaffahu ‘alayhima, allahumma aghfir lahu warhamnahu wa ‘afihi, wa’fu a’nhu, wa awsi’ mudkhalahu, waghsilhu bilma’i wa al-thalji wa al-bardi, wa naqqahi min al-dhunub wa al-khataya kama yunaqqa al-thawbu al-abyadu min al-danasi. Wa abdilhu daran khayran min darihi, wa zawjan khayran min zawjihi, wa adkhilhu al-jannata, wa a’ithhu min ‘adhabi al-qabri wa ‘adhabi al-nar, wa afsih lahu fi qabrihi wa nawwir lahu fihi.”
(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. Verily you are knowledgeable of our return and abode, and you are over everything powerful. O Allah, to whosoever of us You give life grant him life as a follower of Islam upon the Sunnah, and whomsoever of us You take in death take him in death as a follower of Islam upon the Sunnah. O Allah! Forgive him, have mercy upon him. Give him peace and absolve him. Receive him with honour and make his grave spacious. Wash him with water, snow and hail, cleanse him from sins and faults as is cleaned a white garment from impurity. Requite him with an abode more excellent than his abode, with a mate better than his mate, enter him into Paradise, save him from the trial of the grave and torment of Hell, and make his grave wide for him with light therein.)
“The imam sends salutations upon the Prophet(pbuh) (similar to that in tashahud)”: As he would do in the final tashahud of obligatory prayer, “Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad kama salayta ‘ala all Ibrahim. Wa barik ‘ala Muhammad wa ‘ala ali Muhammad kama barakta ‘ala ali Ibrahim innaka hamidun majid.” (O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.)
“He supplicates after the third takbir”: After glorifying Allah and after sending salutations upon the Prophet(pbuh) he makes the supplication mentioned above. (Reported by Ahmad (2/368), Abu Dawud (3201), al-Tirmidhi (1024) and Ibn Hibban (3070) from the narration of Abu Hurairah.)
It is permissible to make any other supplication which is convenient for him. The objective is to supplicate for the deceased, seeking forgiveness and mercy for him. We beseech Allah to permit him into Paradise and spare him from the Hellfire. This supplication though has been authentically reported from the Prophet(pbuh) and hence the author mentions it here. It is the best and most beneficial for the deceased.
If the deceased is a child, he says: Allahumma aj’alhu dhukhran liwalidayhi, wa faratan wa ajran w ashafi’an mujaban, allahumma thaqqalbihi mawazina huma, wa a ’zim bihi ajurahuma, wa alhiqhu bisalih salafi al-muminin, wa aj’alhu fi kafalati Ibrahim, waqihi birahmatika ‘adhaba al-jahim.” He should pause for a short moment after the fourth takbir and then make taslim once to the right side. He raises his hands with every takbir.
“If the deceased is a child”: That is, a child who has not reached puberty. Forgiveness is not sought for the child as the child does not have any sins. Instead, the supplication mentioned by the author is read. It means, “O Allah! Make him an asset for his parents. A forerunner and he whose intercession is answered. O Allah! Magnify their reward and make him weigh heavily in their scales [of good]. Make him join the righteous of the believers. Place him in the care of Ibrahim. Save him by Your mercy from the torment of hell.”
“Make him an asset for his parents”: Allah shall forgive the parents’ sins if they are patient despite losing their child. Allah makes this incident a means of goodness for them.
“A forerunner”- The word “al-faratu” is used by the Arabs for the person who brings water to the travelers who arrive at a destination. He is the first to welcome them and quench their thirst. The Prophet said, “I am the forerunner to the hawdh (pool).” (Reported by al-Bukhari (8/148), (9/58) and Muslim (7/68) from the narration of ‘Abdullah ibn Mas’ud.)
Muslims supplicate to Allah that the child is a forerunner to Paradise ahead of his parents and that he intercedes with Allah(swt) for both of them.
“Place him in the care of Ibrahim”: Since he is a child, he requires a guardian and so Ibrahim will be his guardian.
“He should pause for a short moment after the fourth takbir”: Once the supplication is concluded, he makes the fourth takbir. He pauses for a while before making the taslim. Taslim is a must as this is a prayer and the Prophet(pbuh) said, “The prayer commences with takbir and ends with taslim.” (Reported by Ahmad (1/123, 129), Abu Dawud (61, 618) and al-Tirmidhi (3) from the narration of ‘Ali.)
“And then make taslim once to the right side”: It is authentically reported that the Prophet(pbuh) made only one taslim to his right. (Reported by al-Daraqutni (2/72, 77), al-Hakim (1/360) and al-Bayhaqi in Sunan (4/43) from the narration of Abu Hurairah.) Some scholars hold the view that the taslim should be made twice, one on each side. (See Muntaha al-lradat (1/312).) Doing so is acceptable though making the taslim once is more authentic.
“He raises his hands with every takbir”: Doing so is from the Sunnah of the janazah prayer just as it is a Sunnah in the prayer seeking rain and ‘Eid prayers.
The wajib acts are: Standing, the four takbirs, al-Fatihah, salutations upon the Prophet(pbuh), supplicating for the deceased and the taslim.
There are six wajib acts in the janazah prayer:
First: “Standing”: Since it is an obligatory prayer, standing to perform it is a must unless there are legal excuses that prevent one from doing so. He may sit down to pray.
Second: “Four takbirs”: If a person makes less than four takbirs, the prayer is invalid.
Third: “Al-Fatihah”: The Prophet(pbuh) said, “There is no prayer for he who does not read the opening chapter of the Book,” (Reported by al-Bukhari (11/192) and Muslim (2/8, 9) from the narration of ‘Ubadah ibn al-Samit.) Since the janazah prayer is a salah and since the Prophet read this surah when performing the prayer, it is wajib. Ibn ‘Abbas read it aloud so that, “People will know that it is the Sunnah.” (Reported by al-Bukhari (2/112).) It has been reported that a large number of the Companions of the Prophet read it during the janazah prayer. As we mentioned before, this is part of the etiquette of making a supplication (i.e., al-Fatihah contains praise and glorification of Allah). Any supplication that commences with the praise and glorification of Allah is more readily answered.
Fourth: “Salutations upon the Prophet(pbuh)”: This is also part of the etiquette of making a supplication. It becomes more endearing to Allah and He answers the supplication because of the salutation said upon the Prophet.
Fifth: “Supplicating for the deceased”: If a person performs the takbirs, recites al-Fatihah, sent salutations upon the Prophet 38 but did not supplicate for the deceased, then his prayer is invalid. The main objective of the prayer is to make supplication for the dead person. We reiterate that if supplication for the deceased is left out, then the prayer is invalid as the person has not achieved the very objective of the prayer.
Sixth: “And the taslim”: If he left the prayer without making taslim, then the prayer is invalid. The Prophet(pbuh) said, “The beginning of the prayer is the takbir and the end is the taslim.” (Reported by Ahmad (1/123,129), Abu Dawud (61, 618) and al-Tirmidhi (3) from the narration of ‘Ali ibn Abu Talib.) The Prophet(pbuh) and his Companions used to make the taslim to conclude the janazah prayer.
Whoever misses any of the takbirs, must make up for it with similar properties.
“Whoever misses any of the takbirs’: If a person joins in late with the janazah prayer, he should make whatever takbirs are left along with the imam. Once the imam concludes the prayer with the takbir, he makes up the takbirs that he missed. The takbirs are performed as one does while in the prayer. If he missed one takbir, he makes up for one and if he missed more than that, he makes up for that number of takbirs after the taslim. He also reads after a particular takbir whatever is read in the prayer. For example, if he misses only the takbiratul ihram, then he makes up for this takbir after the taslim of the imam. He then proceeds to read Surah al-Fatihah.
“Must make up for it with similar properties”: That is, he must perform it as how he would do when praying the janazah prayer with the imam. The point is to observe the sequence of what is read after each takbir. However, if he fears that the deceased will be carried away for burial, he simply makes up for the missed takbirs without reading anything in between them and concludes with the taslim.
If a person misses the janazah prayer for the deceased, it may be prayed at his grave site and if he is absent from the country, for a period of one month.
“If a person misses the janazah prayer for the deceased, it may be prayed at his grave site”: That is, he missed the funeral prayer before the deceased was buried. In this case, he may pray at the deceased’s grave. The evidence for this is that the Prophet(pbuh) performed the janazah prayer for the woman who used to tidy the masjid. He was not informed of her death because those who knew thought that it was inconsequential. When the Prophet asked after her, they replied that she died and was buried the night before. He asked, “Why did you not inform me?” He then asked someone to guide him to her grave and offered the janazah prayer for her there. (Reported by al-Bukhari (1/124) and Muslim (3/56) from the narration of Abu Hurairah.)
In another incident, the Prophet(pbuh) stopped whilst passing by a freshly dug grave. He then offered the janazah prayer for that person as he had not performed it before the burial. (Reported by al-Bukhari (1/217), (2/92, 109) and Muslim (3/55) from the narration of ‘Abdullah ibn ‘Abbas.)
He stood in front of the grave, facing the direction of the qiblah whilst offering the prayer (i.e., the grave was between him and the qiblah). The prayer had all the attributes of the janazah prayer that is performed when the deceased is above the ground.
“And if he is absent from the country”: The word absent refers to one who died in a distant land. The residents of his country shall offer the janazah prayer for him or upon his grave if he was already buried in a faraway country. There are differences among the scholars pertaining to whether the janazah prayer is offered for him at his place of residence: (See al-Mughni’ (3/446) and al-Insaf (2/533). Shaykh al-Islam’s preferred view was that the janazah prayer should be offered in the absence of the body only if it was never offered anywhere. See al-Ikhtiyarat al-Fiqhiyyah (p. 87).)
The first view: The janazah prayer is not offered for a person who died in a distant land. Instead, it is offered at the place where he died. There were many people who died outside of Madinah during the lifetime of the Prophet(pbuh) but he did not offer the janazah prayer for them as he was satisfied that the Muslims offered it at the place of their demise.
The second view: The janazah prayer can be offered at the country of origin, even when the death occurs overseas. The incident where the Prophet(pbuh) offered the janazah prayer for al-Najashi is evidence for it. (Reported by al-Bukhari (2/92) and Muslim (3/54) from the narration of Abu Hurairah.)
The third view: If the person is a layman and not of high status, then it is sufficient that the janazah prayer is offered for him at the place of demise. The prayer is not offered at his hometown. If we decide to offer the prayer for every Muslim who dies overseas, then we will be constantly offering janazah prayers as there are so many Muslims in this world. So many deaths occur every minute. Hence, if the janazah prayer is offered for the deceased, it need not be repeated elsewhere.
However, if he is a man of status and significant to Islam, like a scholar, a sultan or the leader of the Muslims, then the janazah prayer is offered in his hometown or elsewhere even if he died in another country. This is in honour of his service to Islam such that he may receive more rewards through the many Muslims who sincerely supplicate to Allah on his behalf whilst performing the janazah prayer.
The Prophet(pbuh) offered the janazah prayer over al-Najashi even though he died in Abyssinia. This was due to his great contribution to Islam. When the Muslims migrated to his country, al-Najashi welcomed them and was hospitable to them though he was a Christian. He heard the Qur’an from them and subsequently embraced Islam. He had written correspondence with the Messenger of Allah M- He had a position in Islam and due to this significance, the Prophet(puh) offered the prayer for him. The janazah prayer in absence of the body (salat al-ghayb) can be offered for the one who is of great importance in Islam such as the scholar, the Muslim leader and the commander of the Muslim army that wages war for the sake of Allah. Salat al-ghayb is offered for them so that it will add to their rewards and in honour of their sacrifice for Islam. As for the general masses among the Muslims, it is not offered for the reasons we mentioned before. Perhaps this is the best of the three views.
“For a period of one month”: Salat al-ghayb and the janazah prayer offered at the grave can be performed for a period of one month. It was reported that the latest such prayer offered by the Prophet(pbuh) for the deceased was within a month of the person’s death. It was reported that he offered the prayer at the grave of Umm Sa’d ibn ‘Ubadah one month after her death and this is the longest period reported from him. (This hadith is narrated with a complete (mawsul) chain and a broken (mursal) chain of narrators at the level of the Companions. The former was reported by al-Bayhaqi (4/48) while the latter was reported by al-Tirmidhi (1038) from the narration of Sa’id ibn al-Musayyib.)
To offer salat al-ghayb or the janazah prayer at the grave after the one-month period is baseless as there is no evidence to prove its permissibility. Imam Ahmad said, “The latest such period that I have been informed of is a month.” This is probably due to the fact that the body would have disintegrated after being buried for a month and in most cases almost nothing would be left of it.
The imam does not offer the prayer for the one who steals from the war booty or for he who commits suicide.
Janazah prayer is offered for every Muslim, even for a fasiq who had not practiced Islam when he was alive. In fact, this non-practicing Muslim is given priority for the janazah prayer as he is in dire need of forgiveness from Allah. However, the supreme imam and his deputy should not offer the janazah prayer for some criminals as a form of deterrent against those crimes.
“The imam does not offer the prayer for the one who steals from the war booty”: This refers to the undistributed treasures seized from the enemy after a battle. This theft is among the most abominable sins. Allah says: {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} (Ali Imran: 161)
The Prophet(pbuh) informed us that he who steals from the war booty shall carry it with him on the Day of Judgement, “If it was a sheep, then he shall bear the sheep. If it was a camel, then he shall bear the camel on his neck and it will be making noise. Regardless if the animal is a cow or a sheep, it will be making its noise.” (Reported by al-Bukhari (2/14), (3/209) and Muslim (6/11) from the narration of Abu Hamid al-Saidy in the incident where Ibn al-Lathabiyah had used the money given in charity.)
He will be carrying it as a form of humiliation. Neither the imam nor his deputy should offer the prayer for him though the rest of the Muslims shall offer it. He should not be buried without being offered the janazah prayer as he is not a disbeliever.
“Or for he who commits suicide”: This is another type of crime that is abhorred. Allah has forbidden anyone to take his or her own life. The Prophet(pbuh) said, “A man took his own life. Allah said, ‘My slave has preempted Me regarding his life which makes Hellfire mandatory for him.’” (Reported by al-Bukhari (4/208) and Muslim (1/74) from the narration of Jundub ibn ‘Abdullah al-Bajali with the wording, “There was a man before your time who had a gaping wound. He took his knife and slashed his hand and bled to death. Allah said, ‘My slave has preempted Me with regards to his life. I forbid Paradise for him.”)
The janazah prayer is not offered by the supreme imam and his deputy for he who commits suicide. This is to serve as a deterrent for the others not to do this vile act. However, the rest of the Muslims should offer the prayer for the deceased and not deprive him of it.
It is permissible to offer the janazah prayer at the masjid.
“It is permissible to offer the janazah prayer at the masjid’: This is because the Prophet(pbuh) offered the janazah prayer for Ibn Bayda at the masjid as was narrated by ‘Aishah. (Reported by Muslim (3/63).) The Companions offered the prayer for Abu Bakr and ‘Umar at the masjid. (Reported by Abdul Razzaq in his Musannaf (6576) from the narration of Hisham ibn ‘Arwah who said that his father saw people leaving the masjid to attend a janazah prayer. He then said, “What are these people doing? Abu Bakr’s janazah prayer was only offered at the masjid.” He also reported the narration of Ibn ‘Umar who said, “‘Umar’s janazah prayer was offered at the masjid.” (6577))
However, it is better to offer the prayer outside the masjid. There was a place called Musala al-Jana’iz where the janazah prayers used to be offered during the lifetime of the Prophet(pbuh). It is better to allot a place outside the masjid where the janazah prayers are offered. If there is no such place allocated, then it may be offered at the masjid.
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.