Funeral Prayer with Salam on Both Sides: In the Context of Sheikh Albani’s Research

الحمد للہ وحدہ، والصلاۃ والسلام علی من لا نبی بعدہ۔

Honorable readers! There are two types of narrations regarding the salam in the funeral prayer:

• Narration of turning the salam to only one side
• Narration of turning the salam to both sides

Sheikh Al-Albani, may Allah have mercy on him, in his book أحكام الجنائز has classified the hadiths about turning the salam to both sides as Hasan. Some scholars have objected to this, but the stronger view is that both aspects exist and both should be accepted as proven from the Sunnah.

In this writing, first the evidences for one salam are presented, and then the evidences for both salam.

Evidence number ➊

Hadith of Abu Imamah رضي الله عنه

(عن معمر، عن الزهري قال: سمعت أبا أمامة بن سهيل بن حنيف يحدث ابن المسيب قال:

🔹 Translation: Abu Imamah bin Suhail bin Hunayf, may Allah have mercy on him, narrates that the Sunnah in the funeral prayer is: to say Takbeer, then recite Surah Al-Fatiha, then send salutations upon the Prophet ﷺ, then make dua for the deceased. And recitation is only done in the first Takbeer, then he turns the salam to his right side.

✔ All narrators in this chain are trustworthy.

Evidence number ➋

Narration of Ibn Umar رضي الله عنه

(حدثنا علي بن مسهر، عن عبيد الله، عن نافع، عن ابن عمر: أنه كان «إذا صلى على الجنازة رفع يديه فكبر، فإذا فرغ سلم على يمينه واحدة»)

«السنة في الصلاة على الجنائز أن يكبر، ثم يقرأ بأم القرآن، ثم يصلي على النبي صلى الله عليه وسلم، ثم يخلص الدعاء للميت، ولا يقرأ إلا في التكبيرة الأولى، ثم يسلم في نفسه عن يمينه»)

Translation: When Sayyiduna Ibn Umar (رضی اللہ عنہ) used to lead the funeral prayer, he would say Takbeer with raising of hands, and then when finished, he would only turn one Salam to his right side.

✔ Its chain of narration is completely authentic.

Investigation of the Narrators (Brief)

• Ali bin Masher: Imam Zahabi says: He was a jurist and a trustworthy narrator.
  Reference: (Al-Kashf)
• Ubaidullah: Hafiz Ibn Hajar: Trustworthy and reliable.
  Reference: (At-Taqreeb: 4324)
• Nafi: Ibn Hajar: Trustworthy, reliable, and a well-known jurist.
  Reference: (At-Taqreeb: 7086)

Summary (First Position)

• The narration about turning Salam only to one side (right side) is proven with an authentic chain.
• This practice is also transmitted from many of the Salaf.
• Therefore, this is the Sunnah of the Prophet ﷺ and denying it is not correct.

In the funeral prayer, not only one Salam but turning Salam to both sides is also proven from the Sunnah. There are many authentic and good grade narrations on this which have been accepted by the Muhaddithin.

📖 The First Hadith: Narration of Ibn Mas’ud (رضی اللہ عنہ)

Imam Tabarani (رحمہ اللہ) narrates:

حدثنا خلف بن عمرو العكبري، وأبو عقيل أنس بن سلم الخولاني، قالا: ثنا المعافى بن سليمان، ثنا موسى بن أعين، عن أبي عبد الرحيم، عن زيد بن أنيسة، عن حماد، عن إبراهيم، عن علقمة، والأسود، عن ابن مسعود قال:

«خلال كان رسول الله صلى الله عليه وسلم يفعلهن، تركهن الناس، إحداهن تسليم الإمام في الجنازة مثل تسليمه في الصلاة»

🔹 Translation: Abdullah bin Mas’ud رضي الله عنه said: “There are three habits that the Messenger of Allah ﷺ used to do but people have abandoned. One of them is that the imam in the funeral prayer turns the salam in the same way as he does in regular prayers.”

✨ Opinions of the Muhaddithin

• After mentioning this narration, Sheikh Hamdi رحمه الله said:

  Al-Haythami said

  Reference: Al-Majma’ 3/34

  : ورجالہ ثقات۔

• Imam Nawawi said
  Reference: Al-Majmu’ 5/197

  : Its chain of narration is good.

• Sheikh Albani said about this hadith حسن.

🔎 Grading of the Narration

Meaning: The honorable Ibn Mas’ud رضي الله عنه said: “There are three characteristics that the Messenger of Allah ﷺ used to do but people have abandoned them. One of them is that the imam in the funeral prayer turns the salam as he does in regular prayers.”

This narration has a Hasan Lidhatihi chain (due to Hammad), and all other narrators are trustworthy.

🧾 Detailed Investigation of the Narrators

• Khalf bin Amr Al-Akbarī

  Imam Dhahabi: “الشیخ المحدث الثقۃ الجلیل”

  Reference: 📚 (Siyar A’lam an-Nubala, p.300)

Al-Ma’afi bin Sulayman

• Ibn Hajar: “صدوق”
  Reference: 📚 (At-Taqrib, no.6744)
• Dhahabi: “ثقۃ”
  Reference: 📚 (Al-Kashf ma’a At-Taqrib, p.598)

Musa bin ‘Uyayn

• Ibn Hajar: “ثقۃ عابد”

Khalid bin Yazid Abu Abdul Rahim

📚 (التقریب: 6944)

• Ibn Hajar: “ثقۃ فقیہ”
  Reference: 📚 (At-Taqreeb:1491)

Zaid bin Abi Anisa

• Ibn Hajar: “ثقۃ لہ افراد”
  Reference: 📚 (At-Taqreeb:2118)
• Zahabi: “حافظ امام ثقۃ”
  Reference: 📚 (Al-Kashf ma’ At-Taqreeb, p:211)

Hammad bin Abi Sulayman

• Imam Zahabi: “ثقۃ امام مجتھد، کریم جواد”
  Reference: 📚 (Al-Kashf ma’ At-Taqreeb, p:164)
• Sheikh Albani: “فیہ کلام لایضر”
  Reference: 📚 (As-Silsilah As-Saheehah: H191)

Ibrahim An-Nakha’i

• Imam of Ahl as-Sunnah, trustworthy Muhaddith, all Rijal books contain Tadeel (moderation) about him.

Alqamah and Aswad

• Both are famous Tabi‘een and Muhaddithin.

Ibn Mas’ood (may Allah be pleased with him)

• A noble Companion of the Messenger ﷺ.

⚠️ Objections and Answers

❌ First Objection: Hammad was confused in the end

Answer:

1. Even if we accept Hammad’s confusion, it would only apply to narrations other than those from Ibrahim.

   Ibn Sa’d (may Allah have mercy on him) said:

   أخبرنا عفان بن مسلم (ثقۃ) عن سلام ابی المنذر (صدوق) عن عثمان البتی (ثقۃ):

   Reference: 📚 (At-Tabaqat, vol.6 p.333, Dar As-Sadir Beirut) — Hasan chain
2. Imam Bukhari (may Allah have mercy on him) considered “the narration of Ibrahim which Hammad narrates” as authentic:

   Imam Tirmidhi (may Allah have mercy on him) writes:

   “كان حماد اذا قال برأيه أصاب، وإذا قال عن غیر ابراھیم أخطأ”

   Reference: 📚 (Al-‘Ilal Al-Kabeer li-Tirmidhi, p.92, vol.2, Maktabat Al-Aqsa)
3. Imam Hakim (may Allah have mercy on him) declared the narration from Hammad from Ibrahim as Sahih in Al-Mustadrak and Imam Zahabi agreed.
   Reference: 📚 (Al-Mustadrak: H3123)

📖 The Second Hadith: Narration of Abu Musa Al-Ash’ari (may Allah be pleased with him)

Imam Tabrani (may Allah have mercy on him) says:

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، عَنِ الْأَسْوَدِ، عَنْ عَائِشَةَ …

✨ Translation

“سألتُ محمدًا (یعنی امام بخاری) عن هذا الحديث فقال: أرجو أن يكون محفوظًا.”

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ قَالَ: وَجَدْتُ فِي كِتَابِ أَبِي بِخَطِّهِ:

حَدَّثَنَا خَالِدُ بْنُ نَافِعٍ الْأَشْعَرِيُّ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُوسَى قَالَ:

«صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى جَنَازَةٍ، فَسَلَّمَ، عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ»

Sayyiduna Abu Musa Ash’ari رضي الله عنه says: “We prayed the funeral prayer with the Messenger of Allah ﷺ, and he ﷺ turned his greetings (salaam) to both the right and left sides.”

🔎 Introduction of the narrators in the chain

• Abdullah bin Ahmad bin Hanbal, son of Imam Ahmad, is trustworthy and a great muhaddith.

  Hafiz Ibn Hajar: “Trustworthy”

  Reference: (At-Taqreeb: T3205)

Ahmad bin Hanbal, Imam of Ahl as-Sunnah wal-Jama’ah.

Khalid bin Nafi’ Al-Ash’ari

• There is weakness in him but his narration is acceptable to follow.
• Ibn Hibban: “Trustworthy”
  Reference: (Kitab ath-Thiqat: T7658)
• Abu Hatim: “Not strong in writing his hadith”
  Reference: (Al-Jarh wa At-Ta’dil: 1604)
• Imam Hakim mentioned his narration in Al-Mustadrak
  Reference: (2954, 5966)

  .

• Imam Dhahabi said:

  “ھذا تجاوز فی الحد، فإن الرجل قد حدث عنہ أحمد بن حنبل ومسدد، فلا یستحق الترک”

  Reference: 📚 (Mizan al-I’tidal: T2468)
• Ibn Hajar:

  “Meaning calling him abandoned is an exaggeration because Imam Ahmad and Musaddad narrated from him” 📚

  Reference: (Lisan al-Mizan: T1592)

  ➡️ Therefore, this narrator is worthy of becoming a “Mutabi’ or Shahid”.

Sa’id bin Abi Burdah, a great muhaddith, grandson of Abu Musa Ash’ari.

• Hafiz Ibn Hajar: “Trustworthy and firm”
  Reference: (At-Taqreeb: T2275)

Abu Burdah bin Abi Musa Al-Ash’ari, son of Abu Musa Ash’ari, his original name was “Amir”.

• Hafiz Ibn Hajar: “Trustworthy”
  Reference: (At-Taqreeb: T7925)

✅ Summary

There is weakness in this narration due to Khalid bin Nafi, but since this narration has been transmitted by Imams like Imam Ahmad, Musaddad, etc., it is completely acceptable as a supporting and corroborating narration. This strengthens the first narration (from Ibn Mas’ud رضي الله عنه).

📖 The Third Hadith: Narration of Ibn Abi Awfa رضي الله عنه

Imam Bayhaqi رحمه الله narrates:

أخبرنا أبو حامد بن أبي العباس الزوزني، ثنا أبو بكر الشافعي، ثنا محمد بن مسلمة، ثنا يزيد بن هارون، أنبأ شريك، عن إبراهيم الهجري، قال: الله صلى الله عليه وسلم يصنع”📚

✨ Translation

Ibrahim Al-Hijri says: “Abdullah bin Abi Awfa رضي الله عنه led us in prayer at the funeral of his daughter. He said four Takbirs, paused for a while, then turned salutations to the right and left. When he finished, we asked: What was this? He said: I did what I saw the Messenger of Allah ﷺ do.”

🔎 Discussion on the Chain

• Ibrahim Al-Hijri is weak, but the narration is acceptable as a supporting and corroborating narration.

  Imam Sufyan Thawri:

  “كان إبرهيم الهجري يسوق الحديث سياقة جيدة على ما فيه”📚

  Reference: (Al-Jarh wa al-Ta’dil: T417)
• Abu Hatim: “لیس بقوی لین الحدیث”
  Reference: (Al-Jarh wa al-Ta’dil: T417)
• Ibn Hajar: “لین الحدیث، رفع موقوفات”
  Reference: (At-Taqrib: T252)

Shareek bin Abdullah is a mudallis (one who conceals a defect in the chain), but he is a mudallis of the second category, and his narration is accepted.

أمنا عبد الله بن أبي أوفى على جنازة ابنته فكبر أربعا، فمكث ساعة حتى ظننا أنه سيكبر خمسا، ثم سلم عن يمينه وعن شماله , فلما انصرف، قلنا له: ما هذا؟ قال: “إني لا أزيدكم على ما رأيت رسول

• Imam Hakim mentioned his ‘An’awi narrations in Al-Mustadrak, and Al-Dhahabi agreed with them.
• Ibn Hibban also mentioned his narrations in his Sahih.

❌ Objections of Some Scholars

• It was said that: Ibrahim Al-Hijri is weak, a partner in tadlis, and other students did not mention these words.

✅ Response

• The narration of a weak narrator is valid as supporting evidence.
• He is a partner in tadlis, but his ‘Ananah is accepted because he belongs to the second tier.
• If a trustworthy narrator adds something, it is called ziyadat al-thiqa (addition of the trustworthy), and it is accepted.

Summary

• The narration of Ibn Abi Awfa (may Allah be pleased with him), although weak due to Ibrahim Al-Hijri, is included as evidence for the greeting of peace on both sides as a following and supporting narration.

⚠️ First Objection: The Claim of Confusion Regarding Hammad ibn Abi Sulayman

• First Answer: Even if Hammad’s mixing is accepted, it will be attributed to narrations other than those from Ibrahim. Arguments in this regard:

  Firstly: Later scholars also accepted his narrations from Ibrahim. Ibn Saad, may Allah have mercy on him, said:

  اخبرنا عفان بن مسلم(ثقۃ)عن سلام ابی المنذر (صدوق)عن عثمان البتی (ثقۃ): كان حماد اذا قال برأيه اصاب واذا قال عن غیر ابراھیم اخطا📚

  Reference: (Al-Tabaqat, vol. 6, p. 333, Dar Al-Sadir Beirut) — Its chain is Hasan

  🔹 Meaning: When Hammad spoke from his own opinion or narrated from sources other than Ibrahim, he erred; in narrations from Ibrahim, he was correct.🔸 Note: Uthman Al-Batti’s statement relates to the later life of Hammad (Uthman’s death: 148 AH, Hammad: 120 AH), meaning even in old age, narrations from Ibrahim were preserved.

• For this reason, Imam Bukhari, may Allah have mercy on him, considered Hammad’s narration from Ibrahim as authentic. Imam Tirmidhi, may Allah have mercy on him, writes:

  حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ , حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ , أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ , عَنْ حَمَّادٍ , عَنْ إِبْرَاهِيمَ , عَنِ الْأَسْوَدِ , عَنْ عَائِشَةَ …📚

  Reference: (Al-Ilal Al-Kabir by Tirmidhi, p. 92, 593; vol. 2; Maktabat Al-Aqsa Jordan)
• Imam Hakim, may Allah have mercy on him, declared Hammad’s narration from Ibrahim as Sahih in Al-Mustadrak, and Imam Dhahabi agreed:📚
  Reference: (Al-Mustadrak: Hadith 3123)

  🔹 In this, Hammad’s student Ibrahim Al-Saigh (died 131 AH) is mentioned, who was not among the listeners before the mixing; nevertheless, Hakim and Dhahabi declared it authentic — this clearly shows that Hammad’s narration from Ibrahim is reliable.

• Secondly: Hammad used to write narrations from Ibrahim; even in a state of slight mixing, the written narration remained preserved:

  Imam Ahmad, may Allah have mercy on him:

  حدثنا وکیع قال حدثنا شریک قال سمعت شیخا فی المسجد … ذاک ابو صخرۃ … قال رأیت حماد یکتب عند ابراہیم …📚

  Reference: (Kitab Al-Ilal by Imam Ahmad, vol. 1, p. 76, Al-Maktabah Al-Islamiyyah Turkey — Chain is Sahih)
• Ibn Saad, may Allah have mercy on him:

  اخبرنا یحیی بن عباد(صدوق)عن شریک(ثقۃ)عن جامع بن شداد (ثقۃ) قال : رأیت حمادا یکتب عند ابراہیم فی الواح.📚

  Reference: (Al-Tabaqat: vol. 6, p. 332)

سَأَلْتُ مُحَمَّدًا (یعنی بخاری) عَنْ هَذَا الْحَدِيثِ فَقَالَ: أَرْجُو أَنْ يَكُونَ مَحْفُوظًا.

قُلْتُ لَهُ: رَوَى هَذَا الْحَدِيثَ غَيْرُ حَمَّادٍ؟ قَالَ: لَا أَعْلَمُهُ.

Thirdly: After the death of Ibrahim, people used to ask Hammad about matters of halal and haram from Ibrahim:

حدثنا عبداللہ بن یونس (ثقۃ امام) قال حدثنا ابوبکر بن عیاش(ثقۃ) عن مغیرۃ(ثقۃ) قال لما مات ابراھیم اخذنا الحلال والحرام عن حماد عن ابراھیم📚

🔹 This is a strong proof of trust and precision.

⚠️ Second Objection: Hammad’s Tadlees (narration from ‘an)

• Brief and reasoned answer:

  Hammad is among the second-tier mudallisīn; the ruling of acceptance applies to this tier:
  Ibn Hajar, may Allah have mercy on him:

  من احتمل الائمۃ تدلیسہ واخرجوا لہ فی الصحیح لامامتہ وقلۃ تدلیسہ فی جنب ما روی من الحدیث الکثیر

  “The narrators whose tadlīs was tolerated by the Imams and yet their hadiths were recorded in authentic books, this was because they were Imams (in knowledge and religion) and their tadlīs was very little compared to the many hadiths they narrated.”

  Reference: 📚 (Al-Nukat: 257)
• Imam Bukhari, may Allah have mercy on him, accepts Hammad’s ‘an‘anah; in Sahih Bukhari, in the chapter on reciting the Qur’an after relieving oneself, etc., he has brought the statement of Hammad from Ibrahim in the form of juzzm (certainty) — and Imam Bukhari uses the form of juzzm as:
• Ibn Hajar:

  “وتارة يَجزم به فيقول: قال فلان، أو ذكر فلان، أو حكى فلان،

  “And sometimes (Imam Bukhari) states something with certainty and says: Qala fulan (so-and-so said), or Dhakara fulan (so-and-so mentioned), or Hakā fulan (so-and-so narrated). And sometimes he states it without certainty (i.e., in an uncertain manner) and says: Yurwā ‘an fulan (it is narrated from so-and-so), or Yudhkar ‘an fulan (it is mentioned from so-and-so), or Yuḥkā ‘an fulan (it is transmitted from so-and-so).”

  Reference: 📚 (Muqaddimat al-Fath, p.21; also briefly: al-Tadrīb, vol.1 p.160)
• Imam Hakim, in multiple places, said Hammad ‘an Ibrahim is sahih ‘ala shart al-shaykhayn and al-Dhahabi agreed
  Reference: (H:3123)

  — although Hakim also counted Hammad among the mudallisīn

  Reference: (Al-Madkhal ila al-Aklil p.46 referencing al-Fath p.61 by Shaykh al-Zubayr)

  , yet he said it is sahih; it is understood that here tadlīs is not an obstacle to acceptance.

• Ibn Khuzaymah, may Allah have mercy on him, brought Hammad ‘an Ibrahim ‘an ‘Alqamah in his
  Reference: Sahih (H:1372)

  and mentioned special additions in the chapter — this is also evidence of acceptance of ‘an‘anah.

• Abu Zur‘ah, may Allah have mercy on him
  Reference: (Ibn Abi Hatim, ‘Ilal: 1118/1:376)

  , said the mūqūf nature of Hammad ‘an Ibrahim’s narration is sahih — if it were only due to a defect, he would have specified here.

• Shaykh al-Albani, may Allah have mercy on him, also declared this chain and style as hasan/sahih in multiple places.

وتارة لا يجزم به فيقول: يُروى عن فلان، أو يُذكر عن فلان، أو يُحكى عن فلان.”

Note: According to the objectors, if Hammād’s ‘an’anah is rejected everywhere, then all the narrations coming through earlier scholars like Sufyan, etc., would require explicit specification of hearing (tasreeh-e-samaa), which is not available; this would affect thousands of hadiths and issues — and this is against the methodology of the muhaddithin. The reason for Imam Ahmad rejecting the hadith in his ‘Ilal is different (the weakness of the narrator Muhammad ibn Jabir), not merely the ‘an:

⚠️ Third Objection: The Tadlis (concealment) of Ibrahim Al-Nakha’i (in ‘an)

• Answer:

  Ibrahim is also among the second category of mudallis (those who conceal their sources) whose ‘an’anah is accepted; evidences:

  Imam Tirmidhi:

  Chain: ابراہیم عن الأسود عن عائشۃؓ … I asked Imam Bukhari: He said: This is a Mawkuf (stopped) narration from Aisha (RA) and it is authentic.📚

  Reference: (Al-‘Ilal Al-Kabir li Tirmidhi, vol.2 p726)
• Another place in Tirmidhi:

  Bukhari said: أرجو أن يكون محفوظًا📚

  Reference: (Al-‘Ilal li Tirmidhi, vol.1, p369)
• Abu Zur’ah
  Reference: (Ibn Abi Hatim, ‘Ilal, vol.1 p95)

  :

  (حدیث سفیان عن الزبیر بن عدی عن ابراہیم عن الأسود عن عمر) أصح🔹 Meaning Ibrahim’s ‘an is considered authentic.

• In Tirmidhi’s Sunan, many narrations with Ibrahim’s ‘an are declared authentic. Darimi also accepts Ibrahim’s ‘an.

🧾 The Effect of Ibrahim Al-Nakha’i (Two-sided Salam)

• Ibn Abi Shaybah, may Allah have mercy on him:

  حدثنا الفضل بن دکین (ثقۃ محدث من شیوخ البخاری) عن الحسن (ابن صالح الثوری، ثقۃ) عن ابی الھیثم (صدوق ،قال الحافظ) عن ابراھیم انہ كان يسلّم على الجنازة عن يمينه وعن يساره📚

  Reference: (Al-Musannaf: 11628, Edition: Al-Majlis Al-Ilmi)
• Note: Similarly, the general evidences, i.e., the texts about turning the salam in other prayers, further strengthen this issue; because this is also a prayer.

🔄 Reconciliation and Conclusion

• Some scholars have called the narration of turning salam to one side alone as anomalous; but reconciliation is possible:

  Both turning salam to both sides and sometimes to one side from the Prophet ﷺ are established.

• Thus, the objection of anomaly is removed; both narrations are combined.

✦ Summary of the Discussion

• The narration of Ibn Mas’ud (may Allah be pleased with him) is Hasan Lidhatihi (good on its own);
• The narrations of Abu Musa (may Allah be pleased with him) and Ibn Abi Awfa (may Allah be pleased with him) strengthen it as supporting evidence/follow-ups;
• The practical effect of Ibrahim Al-Nakha’i (turning salam to both sides) also reinforces this;
• Therefore, turning salam to both sides in the funeral prayer is established from the Sunnah, and turning salam to one side is also established — affirming both, reconciliation, and practice is preferable.
• Sheikh Al-Albani, may Allah have mercy on him, praised this balanced approach in (Ahkam Al-Janazat).

Clarification:

Whether the salam in the funeral prayer is turned to one side or both sides is a differing issue among the Ahl al-Hadith scholars.

✿

was in favor of turning the salam to one side (right side) in the funeral prayer. Sheikh’s article can be viewed here.

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also considered turning the salam to one side as preferable, and has cited reasoned responses to the above presented arguments in his article.

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is also in favor of turning the salam to one side. Sheikh’s article can be viewed here.

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considers it permissible to turn the salam to one side as well as to both sides in the funeral prayer. Sheikh’s article can be viewed here.

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also found in his research that the hadith about turning salam to both sides is authentic. Sheikh’s article can be viewed here.