Arguments for the Funeral Prayer in a Loud Voice Based on Authentic Hadiths

Reciting the funeral prayer both silently and aloud is permissible and correct, and there is general consensus on performing the funeral prayer silently. There is no such disagreement regarding the silent funeral prayer as there is concerning the loud funeral prayer. Therefore, a mere indication regarding the silent funeral prayer is sufficient. The following lines will discuss the loud funeral prayer, whether it is permissible to recite the funeral prayer aloud or not. Some people do not believe in reciting the funeral prayer aloud and claim that there is no hadith proving the funeral prayer should be recited aloud. So let us try to understand the truth of this claim through evidence and investigative insight to see to what extent this claim is correct and valid.

Evidence Number 1: Hadith of Awf bin Malik:

«عن عوف بن مالك يقول: صلى رسول الله صلى الله عليه وسلم على جنازة فحفظت من دعائه وهو يقول: اللهم اغفر له وارحمه وعافه واعف عنه وأكرم نزله ووسع مدخله واغسله بالماء والثلج والبرد ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس وأبدله دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وأدخله الجنة وأعذه من عذاب القبر أو من عذاب النار قال: حتى تمنيت أن أكون أنا ذلك الميت.»

Narrated by Hazrat Auf bin Malik (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم led the funeral prayer for a deceased person, and during the prayer, I memorized this supplication from the prayers of the Prophet صلى الله عليه وسلم. O Allah! Forgive him, have mercy on him, pardon him, and grant him well-being. Honor him and grant him a spacious abode, and wash away his sins with various forms of water (water, snow, hail, etc.), and cleanse his sins as a white garment is cleansed of dirt. Grant him in the Hereafter a home better than his worldly home, grant him better family than his worldly family, and grant him a better spouse than his worldly spouse. Protect him from the torment of the grave and Hellfire. Hazrat Auf said that hearing these beautiful supplications made me envious, wishing that today I were in his place and that the Prophet صلى الله عليه وسلم would recite these prayers for me.

References:

This hadith has been mentioned by Imam Muslim in (Sahih) Hadith No. 2232, through three chains of narration. Tirmidhi has narrated it in (Jami’ at-Tirmidhi) Hadith No.

, Nasa’i in (Sunan) Hadith Nos.

, Ibn Majah in (Sunan) Hadith No.

, and Ahmad in (Musnad) Hadith Nos.

. Besides these, the hadith is also found in other books.

Explanation and Benefits and Issues:

Imam Nawawi (Sharh al-Nawawi)

in the explanation of Awf ibn Malik (may Allah be pleased with him) states that this indicates that the supplication in the funeral prayer should be made aloud. Our scholars agree that if the funeral prayer is performed during the day, it should be recited silently, and if it is performed at night, there are two opinions: one is the majority view and the correct one that it should be recited silently, and the other is that it should be recited aloud. Imam Malik also states that the supplication in the funeral prayer should be recited silently without any disagreement. Imam Nawawi interprets Awf ibn Malik’s hadith to mean that Awf ibn Malik memorized this supplication after the prayer.

Ubaidullah Mubarakpuri (Tuhfat al-Ahwadhi)

states that Imam Nawawi’s interpretation is not correct because it contradicts the second narration in Sahih Muslim in which the word سمعت appears, where Awf ibn Malik says that he himself heard the Messenger of Allah صلى الله عليه وسلم reciting this supplication.

Imam Shawkani (may Allah have mercy on him) (Nail al-Awtar)

states: قوله سمعت النبى صلى الله عليه وسلم كذا قوله فحفظت من دعائه indicates that the supplication in the funeral prayer should be made aloud, and this contradicts the opinion of the group who say that it is preferable to recite the supplication silently in the funeral prayer. It has also been said that the Prophet صلى الله عليه وسلم recited aloud for the purpose of teaching. Imam Shawkani states that it is apparent that both reciting aloud and silently in the funeral supplication are permissible.

Muhammad Sharaf al-Haq al-Azim al-Abadi (A’un al-Ma’bud)

in the explanation of the hadith of Awf ibn Malik in which the word سمعت appears states that in one narration: فحفظت من دعائه is mentioned. All these narrations indicate that the Messenger of Allah صلى الله عليه وسلم recited the supplication aloud in the funeral prayer. In Al-Nasa’i, in the hadith of Ibn Abbas, it is mentioned that Ibn Abbas recited Surah Al-Fatiha and another Surah aloud during a funeral prayer, so much so that we could hear it behind him. When the prayer ended, I took his hand and asked him about it. He said this is Sunnah and correct.

Ubaidullah Mubarakpuri (Mir’at al-Mafatih)

states that the hadith of Awf ibn Malik indicates that the supplication in the funeral prayer should be recited aloud. It is apparent that Awf ibn Malik memorized the mentioned supplication only when the Messenger of Allah صلى الله عليه وسلم recited it aloud in the funeral prayer.

Faisal bin Abdul Aziz al-Najdi (Tatreez Riyadh al-Salihin)

states that this hadith permits making the supplication aloud for the deceased even if those around also hear it.

Argument Number 2: Hadith of Wathilah bin Al-Asqa’:

«وعن واثلة بن الأسقع قال صلى بنا رسول الله صلى الله عليه وسلم على رجل من المسلمين فسمعته يقول: اللهم إن فلان بن فلان فى ذمتك فقه فتنة القبر قال عبد الرحمن من ذمتك وحبل جوارك فقه فتنة من القبر وعذاب النار وأنت أهل الوفاء والحمد اللهم فاغفر له وارحمه إنك أنت الغفور الرحيم .»

Hazrat Wathilah (may Allah be pleased with him) narrates that the Messenger of Allah صلى الله عليه وسلم led the funeral prayer for a man among the Muslims, and I heard him reciting this supplication: O Allah! Now so-and-so, son of so-and-so, has been entrusted to You and has come to Your neighborhood. So protect him from the torment of the grave and the fire, for You are the One who fulfills promises and is worthy of praise. O Allah, forgive him and have mercy on him. Indeed, You are the Forgiving, the Merciful.

References:

This hadith has been narrated by Abu Dawood in (Sunan) as hadith number

, Ibn Majah in (Sunan) as hadith number

, Ahmad in (Musnad) as hadith number

, Ibn Hibban in (Sahih) as hadith number

, Tabarani in (Al-Du’aa) as hadith number

and in (Musnad Al-Shamiyyin) as hadith number

, Bayhaqi in (Al-Du’awat Al-Kabir) as hadith number

. And Sheikh Al-Albani (may Allah have mercy on him) has declared this hadith authentic.

Explanation, Benefits, and Issues:

Muhammad Sharaf al-Haq al-Azeem al-Abadi (Aun al-Ma’bood)

states: قوله فسمعته يقول and similarly in one narration فحفظت من دعائه are the words. All these narrations indicate that the Messenger of Allah, peace be upon him, recited the funeral prayer aloud.

Ubaidullah al-Mubarakpuri (Mir’at al-Mafatih)

states: The hadith of Wathila bin al-Asqa’ is a clear hadith regarding reciting the funeral prayer aloud.

Evidence Number 3: Hadith of Talha bin Abdullah bin Awf:

«وعن طلحة بن عبد الله بن عوف قال صليت خلف ابن عباس رضي عنهما على جنازة فقرأ بفاتحة الكتاب قال: ليعلموا أنها سنة»

Talha bin Abdullah, may Allah be pleased with them both, said that I prayed behind Abdullah bin Abbas, may Allah be pleased with them both, at a funeral, and he recited Surah Al-Fatiha and said: so that it is known that doing so is Sunnah.

References:

This hadith has been narrated by Imam Bukhari in (Sahih) as hadith number

, Abu Dawood in (Sunan) as hadith number

, Tirmidhi in (Jami’ at-Tirmidhi) as hadith number

, and Nasai in (Sunan) as

.
In one narration, وجر حتي أسمعنا فلما فرغ أخذت بيده فسألته فقال: سنة وحق said that it was recited aloud until we could hear it clearly. After finishing the prayer, I took his hand and asked about it. He said this is Sunnah and correct. This hadith has been narrated by Nasai in (Sunan) as hadith number

, Abu Ya’la in (Musnad) as hadith number

, Ibn al-Jarood in (Al-Muntaqi) as hadith numbers

. Sheikh Albani, may Allah have mercy on him, declared this hadith authentic.
After mentioning the hadith of Ibn Abbas, Imam Tirmidhi says this hadith is Hasan and Sahih. Some of the noble companions, may Allah be pleased with them all, and other scholars have acted upon it.

Explanation, Benefits, and Issues:

Hafiz Ibn Hajar (Fath al-Bari)

, in the explanation of the narration of Ibn Abbas, states that Imam Nasai narrated the narration of Ibn Abbas through Ibrahim bin Saad from his father in these words: Ibn Abbas recited Surah Al-Fatiha and another Surah aloud in the funeral prayer, so much so that we could hear it from behind. When the prayer was finished, I took his hand and asked him about it. He said this is Sunnah and correct.

After this, Ibn Hajar mentions Imam Hakim’s method, that Muhammad bin Ajlan heard Saeed bin Abi Saeed saying that Ibn Abbas recited Al-Hamdulillah Surah aloud in a funeral prayer and said, “I recited aloud so that you may know that doing so is Sunnah.” Hafiz Ibn Hajar states that the companion’s saying that this is Sunnah is called a Musnad Hadith and there is consensus on its being Musnad.

He further states that Imam Tahawi’s argument that perhaps the recitation of Surah Al-Fatiha was as a supplication and not as recitation, and similarly the companion’s statement: قوله انها سنته may imply that supplication is Sunnah. It is not hidden from anyone to follow Imam Tahawi’s words, and his argument is a matter of difficulty and exaggeration.

And Ubaidullah al-Mubarakpuri (Mir’at al-Mafatih)

states that the narration of Ibn Abbas is used as evidence for reciting aloud in the funeral prayer because it indicates loud recitation to the extent that those in the row behind also heard it. And from this is the explicit narration of Nasai in which he says, “I prayed behind Ibn Abbas in a funeral prayer, and Ibn Abbas recited Surah Al-Fatiha and another Surah aloud so much so that we could hear it from behind. When the prayer was finished, I took his hand and asked him, and he said this is Sunnah and correct.” Mubarakpuri states that in another narration, the narrator says that he prayed behind Ibn Abbas in a funeral prayer and heard Ibn Abbas reciting Surah Al-Fatiha, etc.

Similarly, the narration of Awf bin Malik also indicates reciting the supplication aloud in the funeral prayer. It is apparent that Awf bin Malik remembered the mentioned supplication only when the Messenger of Allah, peace be upon him, recited it aloud in the funeral prayer, and this is an explicit and connected hadith. Scholars have differed on this; some have inclined towards the view that loud recitation and supplication in the funeral prayer is recommended, using the mentioned narrations as evidence. The majority have held that loud recitation is not recommended; rather, quiet recitation is recommended. Mubarakpuri states that Ibn Qudamah says that in the funeral prayer, recitation and supplication should be done quietly. End.

The writer says that Ibn Qudamah, may Allah have mercy on him, holds a view contrary to those hadiths which mention reciting aloud.

Muhammad Sharaf al-Haq al-Azim al-Abadi (A’un al-Ma’bud)

states that in the funeral prayer, both reciting the supplication aloud and quietly are permissible, and both methods are narrated from the Messenger of Allah, peace be upon him, and this is the truth. And Allah knows best.

Now consider these three hadiths:
In the first hadith, the companion Awf bin Malik رضي الله عنه said that I heard the Messenger of Allah reciting these supplications, which clearly shows that the Prophet صلى الله عليه وسلم recited these prayers aloud because if he had recited them quietly, it would not have been said that I heard him. In fact, the narration in Sahih Muslim makes this even clearer: فحفظت من دعائه so I heard the Prophet صلى الله عليه وسلم and memorized this supplication. It is therefore clear that the Prophet صلى الله عليه وسلم prayed aloud, as the companion not only heard but also memorized it after hearing.
And then at the end, Awf bin Malik رضي الله عنهما said that he wished his funeral was present before the Prophet صلى الله عليه وسلم so that these prayers could be recited over him.
After this, there remains no doubt that the Prophet صلى الله عليه وسلم recited the prayers aloud.
In the second hadith, Hazrat Wasilah رحمه الله narrated his incident that when he prayed the funeral prayer behind the Prophet صلى الله عليه وسلم, he heard him reciting this supplication. This also proves the loud recitation.
The third hadith is from Hazrat Abdullah bin Abbas رضي الله عنهما in which he recited Surah Al-Fatiha and another Surah aloud at a funeral and later clarified that this is Sunnah and authentic. From Ibn Abbas رضي الله عنهما’s hadith, two things are understood:
First, reciting Surah Al-Fatiha in the funeral prayer is Sunnah, and second, reciting it aloud is also established.
These are the evidences that can be given regarding reciting the funeral prayer aloud.
As for those who do not accept reciting the funeral prayer aloud and say there is no hadith about it, this shows their unfamiliarity with hadith knowledge.
These hadiths have been narrated in various words in the six books. Those who do not believe in reciting the funeral prayer aloud can easily find these hadiths in those books.

Important Clarification:

Here, a few clarifications are necessary:
First, if Abdullah bin Abbas (may Allah be pleased with them both) recited Surah Al-Fatiha aloud during the funeral prayer with the intention of teaching, then it is necessary that the Imam’s voice reaches all the people present at the funeral. And no one can say that the voice reached everyone. And if it is said that reciting aloud is Sunnah, then it is not necessary that the Imam’s voice reaches all the people present at the funeral.
Second, the Companions did not know these supplications, and the Prophet صلى الله عليه وسلم used to recite them aloud to teach them.
Third, just hearing once or twice during the funeral, no one can memorize it. Some Companions, like Hazrat Awf, as mentioned, memorized it, but it is not possible for every person to memorize something during the funeral. Rather, the Companions used to learn and memorize religious matters from the Prophet صلى الله عليه وسلم during other free times. And even if it is accepted that the Prophet صلى الله عليه وسلم recited aloud to teach the Companions, then today this need is many times greater. Today, the majority of Muslims not only do not know the funeral prayers, but they are not even familiar with the funeral procedure. In such a case, reciting aloud is even more necessary and beneficial so that those who do not know can learn and instead of remaining silent, they can say Ameen and participate in the prayer with the Imam.
Second, this is not a matter of dispute or disagreement that those who do not accept aloud recitation challenge to provide proof from Hadith (while Hadiths exist and they are unaware of them). Rather, in our view, both ways of reciting are permissible: softly and aloud, because there are narrations from the Prophet صلى الله عليه وسلم about reciting quietly (softly) as well. But in the present time, we consider reciting aloud better because most people do not know the funeral prayers, and by reciting loudly, not only do they participate in the prayers, but this method can also create a desire in them to memorize the prayers. In any case, both ways are permissible as the commentators of Hadith, Imam Tirmidhi, Imam Nawawi, Hafiz Ibn Hajar, Imam Shawkani, Faisal Al-Najdi, Azeem Abadi, and Mubarakpuri (may Allah have mercy on them) have stated. Therefore, there is no great need for fighting, quarrels, or insistence on this issue.

And it does not stop there; let us also prove from the sayings and actions of the Companions of the Prophet that it is established from them as well that the funeral prayer was recited aloud.

① عن طلحة بن عبد الله بن عوف أخي عبد الرحمن بن عوف قال صليت خلف ابن عباس على جنازة فقرأ بفاتحة الكتاب وسورة فجهر حتى أسمعنا فلما انصرف أخذت بيده فسألته عن ذلك؟ فقال: سنة وحق .

Talha bin Abdullah bin Awf, may Allah be pleased with them, says that I prayed behind Sayyiduna Abdullah bin Abbas, may Allah be pleased with them, in a funeral prayer. He recited Surah Al-Fatiha and another Surah aloud, so much so that we could hear it. After the prayer was finished, I took his hand and asked about it. He said: This is Sunnah and correct. It has been narrated by An-Nasa’i in (As-Sunan)

, Abu Ya’la in (Al-Musnad)

, Ibn Al-Jarood in (Al-Muntaqi)

. And Sheikh Al-Albani, may Allah have mercy on him, declared this hadith authentic.

② وعن زيد بن طلحة التيمي قال: سمعت ابن عباس قرأ على جنازة فاتحة الكتاب وسورة وجهر بالقراءة وقال: إنما جهرت لأعلمكم أنها سنة .

Zaid bin Talha, may Allah be pleased with them, says that I heard Sayyiduna Ibn Abbas, may Allah be pleased with them, reciting Surah Al-Fatiha and another Surah aloud in a funeral prayer. Ibn Abbas said: I recited aloud so that I could show you the Sunnah method. This has been narrated by Ibn Al-Jarood in (Al-Muntaqi)

, and its chain of narration is authentic.

③ وعن سعيد بن أبى سعيد قال: سمعت ابن عباس يجهر بفاتحة الكتاب فى الجنازة ويقول: إنما فعلت لتعلموا أنها سنة .

Saeed bin Abi Saeed, may Allah be pleased with them, says that I heard Sayyiduna Ibn Abbas, may Allah be pleased with them, reciting Surah Al-Fatiha aloud in a funeral prayer. Abdullah bin Abbas said: I recited aloud so that you would know that doing so is Sunnah. This has been narrated by At-Tabarani in (Al-Mu’jam Al-Kabir)

and (Al-Mu’jam Al-Awsat)

, and by Al-Hakim in (Al-Mustadrak)

, and its chain is authentic. Imam Al-Hakim said that this is according to the conditions of Sahih Muslim.

④ وعن شرحبيل بن سعد قال حضرت عبد الله بن عباس صلى بنا على جنازة بالأبواء وكبر ثم قرأ بأم القرآن رافعا صوته بها ثم صلى على النبى صلى الله عليه وسلم ثم قال: اللهم عبدك وابن عبدك

Sharhabil bin Saad, may Allah be pleased with him, says that Abdullah bin Abbas led us in a funeral prayer at the place of Abwa, said Takbir, then recited Surah Al-Fatiha aloud, then sent blessings upon the Messenger of Allah, peace be upon him, then made supplication, اللهم عبدك وابن عبدك .. and at the end Abdullah bin Abbas said that I recited aloud so that you would know this is Sunnah. This has been narrated by Al-Hakim in (Al-Mustadrak)

. Its chain is weak but can be presented as supporting evidence, as Imam Al-Hakim states after mentioning this hadith that the two Shaykhs did not narrate from Sharhabil bin Saad and he is among the Tabi’in of Medina. I mentioned it as supporting evidence because the earlier hadiths are brief and concise, and this hadith is explanatory.

⑤ وعن عبيد بن السباق قال صلى بنا سهل بن حنيف على جنازة فلما كبر التكبيرة الأولى قرأ بأم القرآن حتى أسمع من خلفه قال: ثم تابع تكبيره حتى إذا بقيت تكبيرة واحدة تشهد تشهد الصلاة ثم كبر وانصرف.

Ubaid bin Al-Sabaq says that Sahl bin Hunayf, may Allah be pleased with him, led us in a funeral prayer. When the first Takbir was said, he recited Umm Al-Quran, that is Surah Al-Fatiha, aloud so that we could hear it from behind. Then he continued saying Takbir until only one Takbir of the funeral prayer remained. He recited the funeral supplication, then said Takbir and left. This has been narrated by Dar Qutni in (As-Sunan)

, Al-Bayhaqi in (As-Sunan Al-Kubra)

, and Ibn Abi Shaybah in (Al-Musannaf)

. Its chain is authentic.

⑥ وعن محمد بن عمرو بن عطاء: أن المسور بن مخرمة صلى على الجنازة فقرأ فى التكبيرة الأولى فاتحة الكتاب وسورة قصيرة رفع بهما صوته

Ata bin Amr bin Ata, may Allah be pleased with him, says that Al-Masur bin Mukharamah, may Allah be pleased with him, led a funeral prayer. In the first Takbir, he recited Surah Al-Fatiha and a short Surah and raised his voice. When the prayer was finished, he said: I recited aloud so that I could tell you that reciting aloud is also part of it. This has been narrated by Ibn Hazm in (Al-Muhalla)

. Its chain is authentic.

In summary, these were the evidences related to reciting aloud in the funeral prayer, including elevated (marfoo’) hadiths and the practices of the Companions. Four Tabi’in narrate the practice of Abdullah bin Abbas, may Allah be pleased with them, of reciting aloud.

In short, both silent and aloud recitation in the funeral prayer are correct, but the emphasis on reciting aloud is so that those who do not know the supplications can also participate in the prayer. Despite this, if someone says that reciting aloud in the funeral prayer is not proven from hadith, then this indicates unfamiliarity with hadith or bias.

The brief method of funeral prayer is as follows:
Considering it an important act of worship, purify yourself and first arrange the rows properly (it is better if the rows are straight; if not, there is flexibility, do not consider the Imam as a row) and stand behind the Imam in following him. If the deceased is a man or a boy, the Imam should stand in front of the head of the deceased, and if the deceased is a woman or a girl, the Imam should stand in the middle of the deceased.

➊ Then, facing the Qibla, say the first Takbeer (Allahu Akbar), after saying Allahu Akbar, seek refuge and say Bismillah, then recite Surah Al-Fatiha:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ‎﴿١﴾‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‎﴿٢﴾‏ الرَّحْمَٰنِ الرَّحِيمِ ‎﴿٣﴾‏ مَالِكِ يَوْمِ الدِّينِ ‎﴿٤﴾‏ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ‎﴿٥﴾‏ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ‎﴿٦﴾‏ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ‎﴿٧﴾‏ Ameen.

➋ After that, say the second Takbeer (Allahu Akbar) and recite Durood Ibrahim:

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

➌ Then say the third Takbeer (Allahu Akbar) and recite pure supplications:

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

Also recite this supplication along with it:

⟐ اللهم اغفر له وارحمه وعافه واعف عنه وأكرم نزله ووسع مدخله واغسله بالماء والثلج والبرد ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس وأبدله دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وأدخله الجنة ونجه من النار

Besides this, if you know any other authentic supplication, recite that as well.
➍ After that, say the fourth Takbeer (Allahu Akbar) and then turn the salutations (Salam) to the right and left. It is also correct to suffice with turning the Salam to one side.
Remember, if the deceased is a woman, use the feminine form for the supplications.
Similarly, if the deceased is a boy or girl, then after the third Takbeer (Allahu Akbar), recite this supplication:

اللهم اجعله فرطا وذخرا لوالديه وشفيعا مجابا اللهم ثقل به موازينهما وأعظم به أجورهما وألحقه بصالح المؤمنين واجعله فى كفالة إبراهيم وقه برحمتك عذاب الجحيم

then turn the Salam to the right and left.
In this supplication also, if the deceased is a girl, use the feminine form.
And if someone does not remember the supplication for a boy or girl, then recite اللهم اغفر لحينا وميتنا وشاهدنا وغائبنا وصغيرنا وكبيرنا, this well-known supplication, till the end and then turn the Salam. There is no harm in reciting this because it mentions (our young and old) as well.
Note:
● The follower (Muqtadi) should also recite whatever the Imam recites and should not remain silent. And if the Imam recites the funeral prayer aloud, the follower should recite everything aloud in following the Imam, because in the funeral prayer there is no such thing as a recommended act in the actions; the actions are either obligatory or obligatory in the sense of pillars. Therefore, the follower should recite everything the Imam recites. However, there is flexibility in the movements; for example, raising the hands at every Takbeer except the first Takbeer (Takbeer al-Tahreemah) is recommended and better to do.
● Intention (Niyyah) is the name of the resolve of the heart. Coming to the funeral place, Eidgah, or mosque with the deceased is the intention itself. Pronouncing words with the tongue is not called intention but is called supplication, and supplication is recited after the third Takbeer in the funeral prayer, not at the beginning. Coming to the funeral place, Eidgah, or mosque is the intention itself. Pronouncing words with the tongue is not correct and is innovation (Bid’ah). Simply understand it like this: when a person comes to the mosque to pray, for example, Zuhr prayer, first he stands to pray four Rak’ahs Sunnah; this standing itself is his intention. Similarly, when he stands in the row for the obligatory prayer, this standing in the row is the intention that now I am going to pray the obligatory prayer. Similarly, when someone goes to the washroom to perform ablution, this going to the washroom itself is the intention. Pronouncing any words with the tongue is not correct and is innovation. Intention is the resolve of the heart.
One clarification is that the narration about reciting another Surah along with Surah Al-Fatiha in the funeral prayer is rare:
Reciting another Surah or some verses along with Surah Al-Fatiha in the funeral prayer is not the correct and proper method. The narration about this is rare (weak). In Sunan Nasa’i, Hadith number

, there is a narration of Talhah bin Abdullah, which Ibrahim bin Sa’d narrates from his father Sa’d from Talhah bin Abdullah bin Awf قال صليت خلف ابن عباس على جنازة فقرأ بفاتحة الكتاب وسورة وجهر حتي اسمعنا۔۔. In this narration, there is an addition of وسورة, which Ibrahim bin Sa’d narrated from his father (Sa’d), and Ibrahim is unique in narrating this addition (and Surah). However, two great scholars, Imam Shu’bah and Sufyan Thawri, who are higher in rank than Ibrahim, narrate this narration from Sa’d without the addition (and Surah). Shu’bah’s narration is in Sahih Bukhari, Hadith number

, and Sufyan Thawri’s narration is in Sunan Abi Dawood, Hadith number

, and Jami’ at-Tirmidhi, Hadith number

. Similarly, most of Ibrahim bin Sa’d’s narrations do not have the addition (and Surah), which indicates that the preserved narration is that of Shu’bah and Sufyan Thawri. Imam Bayhaqi also mentions after narrating the Hadith of Talhah bin Abdullah in Sunan al-Kubra, Hadith

, that the narration with the Surah is not preserved.
And another narration in Al-Muntaqa by Ibn al-Jarud, Hadith number

, is from Zayd bin Talhah, narrated by Muhammad bin Yusuf al-Firyabi from Sufyan al-Thawri from Zayd bin Talhah al-Taymi from Ibn Abbas أنه قرأ على جنازة فاتحة الكتاب وسورة وجهر بالقراءة .., and in it there is also an addition of وسورة. The same narration of Zayd bin Talhah is also in Musannaf Ibn Abi Shaybah, Hadith number

, narrated by Waki’ from Sufyan from Zayd bin Talhah from Ibn Abbas without the addition (and Surah). See, in Muhammad bin Yusuf al-Firyabi’s narration there is the addition وسورة, while in Waki’s narration there is no addition وسورة. Both Muhammad bin Yusuf al-Firyabi and Waki’ are trustworthy narrators, but Muhammad bin Yusuf al-Firyabi sometimes makes mistakes in narrations from Sufyan al-Thawri, as Hafiz Ibn Hajar (may Allah have mercy on him) states in Taqreeb at-Tahdheeb about Muhammad bin Yusuf al-Firyabi ثقه فاضل يقال أخطأ فى شيء من حديث سفيان. Therefore, Muhammad bin Yusuf al-Firyabi’s addition of وسورة is not acceptable until Imam Waki’ confirms it, and Waki’ narrates this narration without the addition (وسورة), which indicates that the preserved narration from Sufyan al-Thawri is Waki’s narration. And the following of Sufyan al-Thawri is also done by Sa’id bin Abi Sa’id al-Maqburi, who is mentioned in

. Sa’id al-Maqburi is a trustworthy narrator and says that Zayd bin Talhah told him that he attended a funeral with Ibn Abbas, and Ibn Abbas recited Surah Al-Fatiha aloud in the funeral prayer, and he did not mention reciting any Surah other than Surah Al-Fatiha. In summary, the narration about reciting another Surah along with Surah Al-Fatiha in the funeral prayer is rare and considered weak, and Imam Bayhaqi also called it weak. It is appropriate not to recite any Surah other than Surah Al-Fatiha in the funeral prayer because whatever is recited in the funeral prayer must be recited by both the Imam and the follower, while in recitation the follower is instructed to listen silently except for Surah Al-Fatiha. Therefore, it is correct and proper to suffice with Surah Al-Fatiha after the first Takbeer in the funeral prayer, then after Surah Al-Fatiha say the second Takbeer and recite Durood, then the third Takbeer and make pure supplication for the deceased, then the fourth Takbeer and then turn Salam.

هذا ماعندي والله اعلم بالصواب

Conclusion and Summary of the Essay

الحمد الله بنعمته تتم الصالحات أما بعد:

The following lines present a brief summary of the previous discussion so that readers have a concise understanding regarding the recitation of the funeral prayer aloud:
➊ Reciting the funeral prayer aloud is an established practice in the light of Hadith and the actions of the Companions.
➋ Reciting the funeral prayer aloud is proven by Marfoo‘ and authentic Hadiths; the narrations of ‘Awf bin Malik, Wa’ilah bin Al-Asqa‘, and Ibn Abbas are noteworthy in this regard. All these Marfoo‘ Hadiths are narrated with authentic chains, while the narrations of ‘Awf bin Malik and Ibn Abbas are found in the Sahihain.
➌ Reciting the funeral prayer aloud is also an established practice from the Companions. The actions of Ibn Abbas, Sahl bin Hunayf, and Mas‘ur bin Mukharamah are noteworthy, which are narrated with authentic chains. Three Tabi‘een narrate this practice from Abdullah bin Abbas.
➍ Some Hadith commentators have also indicated that there is evidence for reciting the funeral prayer aloud; some have even stated that the narration of An-Nasa’i, in which حتي اسمعنا the words “we heard from behind” are explicit, and from this is the explicit narration of Wa’silah bin Al-Asqa‘.
➎ Even if it is assumed that reciting the funeral prayer aloud was for the purpose of teaching, then in this era there is even greater and more urgent need for it compared to the Companions.
➏ Those who do not recite the funeral prayer aloud have no solid evidence except for interpretation.
➐ Reciting the funeral prayer aloud or silently is both permissible.
➑ If everyone is familiar with the issues of the funeral, then it is better to recite it quietly. And if they are unfamiliar (and today there is more unfamiliarity compared to the Companions), then it is more appropriate to recite it aloud so that the words of those who say that Abdullah bin Abbas or other Companions recited aloud for teaching purposes are also acted upon.
➒ Reciting Surah Al-Fatiha along with another Surah or a few verses in the funeral prayer is not the correct and proper method; the narrations regarding this are rare (weak).

وصلي الله وسلم وبارك على نبينا محمد وعلى آله وصحبه أجمعين ومن تبع هداه الى يوم الدين