Nasai

1972. Commentary: "Arranged the rows" means that the funeral prayer was performed in an organized manner, not merely supplication (du'a). The discussion regarding the absentee (gha'ib) funeral prayer has already passed under Hadith number 1948; please refer to it.

Hadith Commentary:
It is understood that Najashi became a Muslim, as is mentioned in another narration. However, Imam Bukhari rahimahullah did not include that narration here because it did not meet his conditions. The chapter he established here, and the hadith he mentioned within it, also prove that Najashi accepted Islam.
From this hadith, the permissibility of performing the funeral prayer in absentia (salat al-janazah ghā’ib) is also established.
Those who deny the permissibility of the funeral prayer in absentia do not possess any explicit and authentic hadith prohibiting it.
As-hamah was his title; his actual name was ‘Atiyyah.

Hadith Commentary:
Najashi was the title used for every king of Abyssinia, just as in every country there are special titles for kings. The real name of the King of Abyssinia was Ashamah.

Hadith Commentary:
(1)
Saying four takbirs in the funeral prayer (salat al-janazah) is narrated from numerous Companions (radi Allahu anhum). The ahadith narrated from Abu Hurairah and Jabir (radi Allahu anhuma) have been mentioned by Imam Bukhari (rahimahullah). In addition to them, ahadith regarding saying four takbirs are also transmitted from Ibn Abbas, Uqbah bin Amir, Abu Umamah, and Abdullah bin Abi Awfa (radi Allahu anhum). From some Companions (radi Allahu anhum), it is also established that up to nine takbirs were said, but the majority of the scholars, including Imam Ahmad, Imam Shafi’i, and Imam Malik (rahimahumullah), have considered four takbirs to be the preferred opinion. ( : Nayl al-Awtar: 2/714) Hafiz Ibn Hajar (rahimahullah) has written that four and five takbirs used to be said in the funeral prayer. Umar (radi Allahu anhu) united the people upon saying four takbirs. ( : Fath al-Bari: 3/258)

(2)
The narration of Yazid bin Harun has been mentioned by Imam Bukhari (rahimahullah) himself with a connected chain. ( : Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3879) And the narration of Abd al-Samad has been mentioned by Isma’ili with a connected chain. ( : Fath al-Bari: 3/259)

Hadith Commentary:

In any case, whether there are two rows or three rows, all forms are permissible. However, forming three rows is preferable.

Hadith Commentary:
(1)
In Sahih Muslim, it is narrated from Jabir (radi Allahu anhu) that we stood for the funeral of Najashi and formed two rows.
(Sahih Muslim, Al-Jana'iz, Hadith: 2209 (952))
From this narration, it is understood that Jabir (radi Allahu anhu) was uncertain about the third row—whether it was present or not—which is why the word "or" (أو) is mentioned in the aforementioned narration of Bukhari. Furthermore, in another narration of Sahih Bukhari itself, it is clarified that the Prophet (sallallahu alayhi wa sallam) arranged our rows behind him.
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3878)
It should be noted that there is no mention in any authentic hadith regarding making three or an odd number of rows behind the imam for the funeral prayer.

Hadith Commentary:
From all these hadiths, it is established that the funeral prayer in absentia (Salat al-Janazah Gha'ib) can be performed for a deceased person who is not present.
This is the view of Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah, and the majority of the early scholars (salaf).
Allamah Ibn Hazm rahimahullah states that there is no evidence from any Companion (radi Allahu anhum) prohibiting this, and analogy (qiyas) also necessitates this, since the funeral prayer is essentially a supplication (du'a), and for supplication it is not necessary that the one for whom it is made be physically present.
The Noble Prophet sallallahu alayhi wa sallam performed the funeral prayer in absentia for the King of Abyssinia, Najashi.
From this, it is clear that the funeral prayer in absentia is valid. However, the scholars of the Hanafi school have engaged in many interpretations regarding this.
Some people have said that Allah removed the veil of the earth for the Prophet sallallahu alayhi wa sallam and made Najashi's funeral visible to him.
Some say that this is from the special characteristics (khasa'is) of the Prophet sallallahu alayhi wa sallam.
Some have said that this was specific to Najashi.
In any case, these interpretations are far-fetched.
It is established from the Prophet sallallahu alayhi wa sallam that he performed the funeral prayer in absentia for Najashi and then for Mu'awiyah ibn Mu'awiyah al-Muzani.
Hazrat Maulana Ubaidullah Sahib Shaykh al-Hadith Mubarakpuri rahimahullah states:
"And the answer to this is that the default is non-specificity, and if the door of such specificity is opened unnecessarily, then many rulings of the Shari'ah will be blocked by saying that these are from the special characteristics of the Prophet. Al-Khattabi said:
The claim that the Prophet sallallahu alayhi wa sallam was uniquely specified with this act is invalid, because when the Messenger of Allah sallallahu alayhi wa sallam does something from the acts of the Shari'ah, it is obligatory upon us to follow him and take him as an example, and specificity is not known except by evidence. What further clarifies this is that the Prophet sallallahu alayhi wa sallam came out with the people for the prayer, lined them up, and they prayed with him, so it is known that this interpretation is invalid." Ibn Qudamah said:
"We follow the Prophet sallallahu alayhi wa sallam in any matter unless there is evidence establishing his specificity."
(Mir'aat)
That is, the answer to restricting the funeral prayer in absentia for Najashi to the Prophet sallallahu alayhi wa sallam is that, in principle, there is no specificity, and if the door to such specificity is opened unnecessarily, then many rulings of the Shari'ah will be blocked by saying that these are from the special characteristics of the Prophet.
Imam Khattabi said that the assumption that the funeral prayer in absentia was specific to the Prophet sallallahu alayhi wa sallam is completely invalid.
Because when the Messenger of Allah sallallahu alayhi wa sallam does something, it is obligatory for us to follow him.
For specificity, clear evidence is necessary.
Here, it is clearly stated that the Messenger of Allah sallallahu alayhi wa sallam went out with the people to lead the funeral prayer for Najashi.
The rows were formed and he led the prayer.
It is evident that this interpretation is invalid.
Ibn Qudamah said that as long as there is no sound evidence establishing the Prophet's sallallahu alayhi wa sallam specificity in a matter, we will follow him in that matter.
Some narrations which might shed some light on specificity have been transmitted,
but all of them are weak and unreliable.
Allamah Ibn Hajar rahimahullah has stated that attention cannot be paid to them.
And the narration of Waqidi that the veil between the Prophet sallallahu alayhi wa sallam and Najashi's funeral and the earth was lifted is without chain of transmission and is in no way suitable for argument.
Shaykh Abdul Haq Muhaddith Dehlawi has written the same in Sharh Safar al-Sa'adah.