Muslim

Hadith Commentary:
Some have considered this (praying the funeral prayer in absentia) to be objectionable, but Imam Bukhari rahimahullah has brought this chapter to refute them, because the Prophet sallallahu alayhi wa sallam himself informed the people of the deaths of Najashi, Zayd, Ja’far, and Abdullah bin Rawahah, and he sallallahu alayhi wa sallam performed the funeral prayer (salat al-janazah) for Najashi.
Even though he (Najashi) had died in the land of Abyssinia,
and the Prophet sallallahu alayhi wa sallam was in Madinah, so it became permissible to perform the funeral prayer for the absent (mayyit gha’ib).
According to the Ahl al-Hadith and the majority of scholars, this is permissible, while the Hanafis have opposed it.
This hadith is a proof against them.
Now, the interpretation that the funeral (body) was brought before the Prophet sallallahu alayhi wa sallam is invalid, because there is no evidence for it.
Secondly, even if it was brought before him, it would have been brought before the Prophet sallallahu alayhi wa sallam, not before the Companions, yet they performed the prayer for the absent.
(Wahidi)
The hadith regarding Najashi has also been narrated by Muslim, Ahmad, Nasa’i, and Tirmidhi, and all have authenticated it.
Allamah Shawkani rahimahullah says:
“And those who hold the view of the legitimacy of the funeral prayer for the absent have used this incident as evidence. It is stated in Fath al-Bari: Imam Shafi’i, Ahmad, and the majority of the Salaf have this same position. Ibn Hazm even said that there is no report from any Companion prohibiting it. Imam Shafi’i says: The funeral prayer is supplication for the deceased, so why should supplication not be made for him whether he is absent or has been placed in the grave?”
(Nayl al-Awtar)
That is, those who hold the view of the funeral prayer in absentia have taken evidence from this very incident, and in Fath al-Bari it is stated that Imam Shafi’i, Ahmad, and the majority of the Salaf have this same position.
In fact, Allamah Ibn Hazm’s statement is that there is no prohibition reported from any Companion.
Imam Shafi’i says that the funeral prayer is supplication for the deceased.
So whether he is absent or has been placed in the grave, why should supplication not be made for him?
Besides Najashi, the Prophet sallallahu alayhi wa sallam also performed the funeral prayer in absentia for Mu’awiyah bin Mu’awiyah al-Laythi radi Allahu anhu, who passed away in Madinah while the Prophet sallallahu alayhi wa sallam was in Tabuk, and similar incidents have been reported regarding Mu’awiyah bin Muqarrin and Mu’awiyah bin Mu’awiyah al-Muzani, that the Prophet sallallahu alayhi wa sallam performed their funeral prayers in absentia.
Although these narrations are weak in terms of chain of transmission,
they are nevertheless strengthened by the incident of Najashi.
Those who do not accept the funeral prayer in absentia raise various objections in this regard.
Allamah Shawkani, at the end of his discussion, says:
“In summary, those who prohibit the funeral prayer for the absent have not brought forth any evidence that can be counted as significant, etc.”
That is, the objectors have not been able to present any evidence worthy of consideration.
Thus, it is established that the funeral prayer in absentia is permissible and valid without any dislike.
For further details, refer to Nayl al-Awtar (vol. 3, pp. 55, 56).

Hadith Commentary:
(1)
Some individuals are of the opinion that the relatives of the deceased should not be informed of the death, because doing so causes them distress and plunges them into grief and sorrow. Furthermore, there are hadiths in which announcing someone’s death is prohibited. Imam Bukhari rahimahullah has established that it is permissible to inform the family of the deceased about the death. Although they do experience distress, the demands of expediency require that, keeping their distress in view, they should be informed so that they can make arrangements for the shrouding, enshrouding, and burial (tajhiz, takfin, and tadfin) and so on. By informing people, a large number of people will participate in the funeral prayer (salat al-janazah), and as many people as possible will supplicate to Allah for his forgiveness. Furthermore, there will be an opportunity to act upon his bequests and so forth. In addition, there are numerous rulings whose implementation is only possible when the relatives and close ones are informed of the death. The clarification regarding the prohibition on this matter will be provided under the next hadith.

(2)
It should be clear that “Najashi” was the title given to the ruler of the land of Abyssinia (Habasha). The Najashi mentioned in the hadith, his name was “Ashamah,” and he became Muslim at the hands of Ja‘far ibn Abi Talib radi Allahu anhu. When the Messenger of Allah sallallahu alayhi wa sallam returned from the Battle of Tabuk in the 9th year of Hijrah, he was informed of his death through revelation (wahy). Since he had a religious connection with the people of Madinah, and in addition, his relatives and close ones were also settled in Madinah, the Prophet sallallahu alayhi wa sallam informed his religious and blood relatives of his death. Imam Bukhari rahimahullah has established his chapter heading from this notification. (Fath al-Bari: 151/3)

The Legal Status of Funeral Prayer in Absentia (Salat al-Janazah al-Gha'ib)
Question: Please explain the legal status of funeral prayer in absentia (Salat al-Janazah al-Gha'ib) so that you may be rewarded by Allah.

Answer: Funeral prayer in absentia is valid. Its evidence is this hadith:
«عن ابي هريرة رضي الله عنه، ان رسول الله صلى الله عليه وسلم نعى النجاشي فى اليوم الذى مات فيه، وخرج بهم إلى المصلى فصف بهم وكبر عليه اربع تكبيرات» [بخاري، كتاب الجنائز: باب التكبير على الجنائز اربعا 1333]
“It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam informed (the Companions) of the death of Najashi on the very day he passed away, and the Prophet sallallahu alayhi wa sallam went out with the Companions to the place of prayer, arranged them in rows, and pronounced four takbirs over him.”

From this hadith, the legitimacy of funeral prayer in absentia is established, and for any person whose funeral prayer can be performed when the body is present, it can also be performed in his absence. The evidences for the funeral prayer being prescribed for a martyr have already been mentioned above.

Some people outright deny the validity of funeral prayer in absentia. They claim:
This was something specific to Najashi, because the hadith states that all the veils of the earth were lifted for the Prophet sallallahu alayhi wa sallam, and Najashi’s body was before him and he was seeing it.

But this claim is not correct.
Imam Nawawi rahimahullah says:
“This narration is among the delusions and imaginations (i.e., it has no reality).” [المجموع 253/5]

As for the claim that it was specific to Najashi, this is also not correct, because the action of the Prophet sallallahu alayhi wa sallam is a model for the Ummah. Yes, if the Prophet sallallahu alayhi wa sallam himself had clarified regarding a particular action that it was specific to him, that would be a different matter, but here the Prophet sallallahu alayhi wa sallam did not make such a clarification. Some scholars say that funeral prayer in absentia is only valid for a person over whom the prayer was not performed in the area where he died. Their evidence is the wording found in some narrations of this hadith:
«ان اخا لكم قد مات بغير ارضكم»
“Your brother has died outside your land.”

These scholars claim that Najashi’s funeral prayer was not performed there. To our knowledge, there is nothing in the wording of the hadith to indicate that no one performed Najashi’s funeral prayer there. The fact that he died outside the area does not necessarily mean that there were no Muslims present there and that no one performed Najashi’s funeral prayer. The justification for performing the funeral prayer in absentia due to dying outside the area could be that it is difficult for us to reach there.

... Original article ...
Ahkam wa Masail (Rulings and Issues)

Benefits and Issues:
When a person of knowledge, virtue, or an important personality passes away in another city or country, then it is permissible to perform the funeral prayer (salat al-janazah) in absentia (ghayb). Similarly, performing the funeral prayer at the grave is, in one sense, also considered a funeral prayer in absentia. However, making the (funeral prayer in absentia) a general practice for all Muslims is not correct.
(For details, see: Nayl al-Awtar, Chapter: The Prayer over the Absent.)

It is understood that upon receiving news of someone's death, along with reciting (Inna lillahi wa inna ilayhi raji'un), one should also supplicate for the deceased's forgiveness, so that Allah, exalted is He, may also forgive us.

1880. Commentary: Najashi was a title. His name was Ashamah. The Messenger of Allah (sallallahu alayhi wa sallam) performed his funeral prayer in proper rows. The details, insha’Allah, will come later.

Benefits and Issues:

(1)
Najashi rahimahullah was the king of Abyssinia; his name was Ashamah. (Sahih al-Bukhari, Manaqib al-Ansar, Chapter: The Death of Najashi, Hadith: 3879)
Hafiz Ibn Hajar rahimahullah has recorded Najashi’s death as occurring in 8 or 9 Hijri.
And he has stated that, according to most scholars, his death occurred in 9 Hijri.
See: (Fath al-Bari, 7/240, Hadith: 3877)

(2)
From the mentioned hadith, the permissibility of performing the funeral prayer in absentia (salat al-janazah al-gha'ib) is understood; however, this issue has remained disputed among scholars up to the present day.
Some scholars say that the funeral prayer in absentia can be performed for every deceased person, to the extent that some have even said that a person should perform the funeral prayer every evening with the intention that it is for every Muslim who has died on the face of the earth today.
Some scholars say that it is not permissible to perform the funeral prayer in absentia for everyone.
Rather, it should only be performed for that person about whom it is known that his funeral prayer was not performed.
Shaykh al-Islam Ibn Taymiyyah rahimahullah and Shaykh Ibn ‘Uthaymin rahimahullah have considered this opinion to be the stronger one.
Meanwhile, a third group says that the funeral prayer in absentia should be performed for every person who has benefited the Muslims, for example, through beneficial knowledge, etc.
However, regarding this issue, in our view, the stronger and closer-to-correct opinion is to keep the following points in consideration:

➊ The deceased should be a person of good reputation and possess political, religious, or scholarly status.
To perform the funeral prayer in absentia for every minor or major individual is not from the Sunnah.

➋ There should be no political or financial interests attached to the performance of the funeral prayer in absentia.
Only the pleasure of Allah, the Exalted, should be sought.

➌ Announcing it, putting up advertisements and banners, having only specific scholars or religious and political leaders lead the funeral prayer, waiting, and using other such means of communication—as is common in our times—are, from a Shari‘ah perspective, questionable, and therefore should be discouraged.
On the occasion of the funeral prayer in absentia, there should absolutely be no arrangement for speeches or addresses; doing so is not established from the Messenger of Allah sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum ajma‘in.
Otherwise, it appears better to simply make supplication for the deceased, remembering him in one’s special prayers.
And Allah knows best what is correct.

(3)
The method of performing the funeral prayer in absentia is the same as when the deceased is present.

Takhrij al-Hadith:
[الموطأ رواية يحيٰ بن يحيٰ 226/1، 227، ح 533، ك 16 ب 5 ح 14، التمهيد 324/6، الاستذكار : 490 و أخرجه البخاري 1245، ومسلم 951، من حديث مالك به]
Jurisprudential Points:
➊ It is permissible to inform people about the death of someone. See: [فتح الباري 116/3]
● It is narrated from Sayyiduna Ibn Umar radi Allahu anhu that he ordered the news of the death of Sayyiduna Rafi‘ bin Khadij radi Allahu anhu to be conveyed to the surrounding villages of Madinah. [المعجم الكبير للطبراني 239/4 ح 4242، السنن الكبريٰ للبيهقي 74/4 وسنده صحيح]
➋ In one narration, informing about the death of someone is prohibited. [سنن الترمذي : 986 وقال : هٰذا حديث حسن]
● However, this narration is weak because the meeting of Bilal bin Yahya with Sayyiduna Hudhayfah bin al-Yaman radi Allahu anhu is not established.
● Even if this narration were authentic, its meaning would be that it is prohibited to announce death by shouting in the streets and alleys like the people of ignorance (Jahiliyyah). See: [ماهنامه الحديث حضرو 20/11] and [كتاب الجنائز للمباركپوري ص 18]
➌ Saying four takbirs in the funeral prayer (salat al-janazah) is better, but saying five takbirs is also permissible as established from [صحيح مسلم 957/72 (2216)].
➍ It is better to perform the funeral prayer outside the mosque, although performing it inside the mosque is also permissible.
➎ Allah, the Blessed and Exalted, would inform His beloved sallallahu alayhi wa sallam of distant events through revelation (wahy).
➏ If there is a valid legal excuse (shar‘i ‘udhr), the absentee funeral prayer (salat al-janazah al-gha’ib) is permissible.
➐ There is no condition for the funeral prayer to have even or odd rows. The Prophet sallallahu alayhi wa sallam led the funeral prayer and there were two rows behind him. [صحيح مسلم: 952، دارالسلام: 2209]

Benefit: From this hadith, it is established that informing someone of a death is permissible, and the permissibility of performing the absentee funeral prayer (Salat al-Janazah al-Gha'ib) is also understood. However, this issue has remained a matter of difference among the scholars up to this day. Some scholars say that the absentee funeral prayer can be performed for every deceased person; some have even gone so far as to say that a person should perform the funeral prayer every evening with the intention that it is for every Muslim who passed away on the face of the earth that day. Some scholars state that it is not permissible to perform the absentee funeral prayer for everyone; rather, it should only be performed for the one about whom it is known that his funeral prayer was not performed. Shaykh al-Islam Imam Ibn Taymiyyah rahimahullah and Shaykh Ibn Uthaymeen rahimahullah have considered this opinion to be the strongest. Meanwhile, a third group says that the absentee funeral prayer should be performed for every person who has benefited the Muslims in the form of beneficial knowledge and the like. However, regarding this issue, in our view, the strongest and closest to correctness is to keep the following points in consideration:

❀ The deceased should be a person of good reputation and possess political, religious, or scholarly status; performing the absentee funeral prayer for every ordinary person is not from the Sunnah.

❀ There should be no political or financial interests attached to the performance of the absentee funeral prayer; only the pleasure of Allah Almighty should be sought.

❀ Announcements, advertisements, and banners, as well as having specific scholars or religious and political leaders lead the funeral prayer, and waiting or using other such means of communication—as is common in our times—are questionable from a Shari'ah perspective; therefore, such practices should be discouraged.

❀ On the occasion of the absentee funeral prayer, there should absolutely be no arrangement for speeches or addresses; doing so is not established from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions radi Allahu anhum. Otherwise, it appears better to simply make supplication for the deceased, remembering him in one's special prayers. And Allah knows best what is correct.

❀ The method of the absentee funeral prayer is the same as that of the funeral prayer when the deceased is present.

Explanation:
Najashi rahimahullah: The "nun" has a fathah and the "jeem" is light (mukhaffaf). He was the king of Abyssinia, just as the king of Rome was called Caesar and the king of Persia was called Kisra. Najashi's real name was Ashamah ibn Abjar. To protect their religion from the persecution of the disbelievers of Makkah, the Muslims migrated to Abyssinia during the reign of this king. The Prophet sallallahu alayhi wa sallam wrote him a letter through Amr ibn Umayyah al-Damri radi Allahu anhu at the end of the 6th year of Hijrah or in Muharram of the 7th year, inviting him to accept Islam. He kissed the noble letter, placed it on his eyes, then descended from his royal throne and accepted Islam at the hand of Ja'far ibn Abi Talib radi Allahu anhu, and wrote to the Prophet sallallahu alayhi wa sallam informing him of the entire situation. After the 9th year of Hijrah, in the month of Rajab, after the Battle of Tabuk, he passed away. Then the Prophet sallallahu alayhi wa sallam invited his successor to accept Islam as well. Many people are confused and mix up the details regarding these two letters.

Benefit:
It is established from this hadith that when news of someone's death reaches you, you should supplicate for their forgiveness. Another benefit is that the Noble Prophet (sallallahu alayhi wa sallam) also performed the absentee funeral prayer (salat al-janazah) for him. [صحيح مسلم : 951]