Nasai

1986. Commentary:
➊ “Just as You cleanse a white garment”—because the white substance of the garment is created by Allah Ta’ala Himself, which is preserved from every kind of stain and blemish. If Allah Ta’ala had not created a spotless substance, then how would a person obtain pure white color?
➋ “Companion”—this can also mean spouse, in which case husband and wife are included foremost. (ahshurū alladhīna ẓalamū wa-azwājahum) (). According to this meaning, this supplication can also be recited over the funeral of an unmarried man or woman.

1985. Commentary:
➊ "He heard"—It is understood from this that the Messenger of Allah (sallallahu alayhi wa sallam) was reciting the funeral prayer (janazah) aloud; therefore, reciting aloud (jahr) in the funeral prayer is permissible. Apparently, the entire funeral prayer was recited aloud, but it can be said that from this hadith only the supplication (du'a) being recited aloud is established. However, it seems unlikely that the recitation (qira'ah) would be silent while the supplication is aloud, whereas in prayer, even though the supplication is silent, in some cases the recitation is aloud. Moreover, sending blessings (salat/darud) is also a supplication. Therefore, reciting the supplication aloud necessitates that the recitation and the blessings are also recited aloud.

➋ "White garment"—because a white garment is cleaned thoroughly, otherwise stains and blemishes would be apparent on it. This analogy is meant to emphasize the thoroughness in forgiveness.

➌ "Spouse"—This meaning has been chosen so that it can be used for both men and women. For a man, the spouse is the wife, and for a woman, the spouse is the husband. Some scholars are of the opinion that in the funeral prayer for a woman, this phrase: «وزوجا خیرا من زوجھا» should not be said, because it is possible that her worldly husband will also be her husband in the Hereafter, and a woman cannot have more than one husband, whereas men can have more than one wife. However, this is an unnecessary overcomplication, because the husband in Paradise, even if he is the former one, will in any case be superior in rank and status to the worldly husband; otherwise, the worldly wife would also not be able to be a wife in Paradise. Whereas, in the ahadith, it is explicitly stated that a righteous worldly wife will be the wife of the same person in the Hereafter.

➍ According to the majority of scholars, after the first takbir, the opening supplication (thana), Surah al-Fatihah, and recitation (qira'ah) are to be recited; after the second takbir, blessings (salat/darud); after the third, supplication (du'a); and after the fourth, the salutation (salam). For the recitation of the opening supplication after the first takbir, refer to the introduction of this book.

➎ Some scholars, like the additional takbirs in the Eid prayer, are of the opinion that all four takbirs of the funeral prayer should be said together at the beginning, i.e., after saying all four takbirs, the opening supplication, Surah al-Fatihah, recitation, blessings, supplication, and salutation should be recited consecutively. However, by this method, the funeral prayer would become similar to the Eid prayer, and the distinction of the funeral prayer would be lost. Therefore, the first method appears to be more correct. And Allah knows best.

Hadith Commentary: Benefits and Issues: ➊ Imam Muslim rahimahullah has here only transmitted the supplication of Hudhayfah ibn Malik radi Allahu anhu, and there are other supplications also established from the Prophet sallallahu alayhi wa sallam. Furthermore, the author has not mentioned the occasion and context of this supplication. The commentator of Sahih Muslim, Imam Nawawi rahimahullah, has described the procedure of the funeral prayer (salat al-janazah) in Riyad al-Salihin as follows: after the first takbir, one should recite the ta'awwudh, Surah al-Fatihah, and any other surah; after the second takbir, recite the Ibrahimic salutation (salat al-Ibrahimiyyah) as in the prayer; after the third takbir, supplicate for the deceased and for the general Muslims; and after the fourth takbir, contrary to the common practice of people, make a lengthy supplication and then conclude with salam.

➋ In the funeral prayer, the various supplications established from the Messenger of Allah sallallahu alayhi wa sallam should be combined or some of them should be recited, and supplications should be made with sincerity and earnestness. This is only possible when the supplications and their meanings are memorized and understood.

➌ From the statement of Hudhayfah ibn Malik radi Allahu anhu, "I heard the Prophet sallallahu alayhi wa sallam," it is established that the Prophet sallallahu alayhi wa sallam recited these supplications aloud, slowly and with pauses, so that they could be memorized upon hearing them. Similarly, from the narrations of other Companions radi Allahu anhum ajma'in, it is also established that supplications in the funeral prayer were recited aloud. However, this does not mean that the Prophet sallallahu alayhi wa sallam always recited supplications aloud. Moreover, there is no hadith that establishes that the Companions radi Allahu anhum ajma'in would say "Ameen" aloud behind him. Therefore, this practice—saying "Ameen" aloud—is not correct.

➍ After the funeral prayer, until the burial of the deceased, there is no supplication established from the Prophet sallallahu alayhi wa sallam or from his rightly guided caliphs radi Allahu anhum ajma'in. Therefore, all subsequent supplications are self-invented, even though it is well known that in acts of worship, the fundamental principle is textual evidence, and personal opinion or analogy has no place here.

Benefits and Issues:

➊
This supplication is also important in that it contains supplication solely for the deceased, which is the primary objective of the funeral prayer (salat al-janazah).

➋
Washing with water, snow, and hail refers to complete cleansing and purification. Since sins are connected to Satan and the fire of Hell, therefore, cool substances are mentioned to remove the effects of sins.

➌
A house in Paradise is better than a house in this world, and the maidens of Paradise are better than the family and relatives of this world. In this respect, this is a supplication for entry into Paradise for the deceased.

➍
This contains evidence for the punishment of the grave.

➎
This also contains evidence for reciting the funeral prayer (salat al-janazah) in a raised (audible) voice.

Lexical Explanation:
«نُزُلَهُ» Both the "noon" and "za" have a dammah, and it is also permissible for the "za" to be sukun, meaning any food or drink item presented before a guest. In this context, reward and recompense are intended.
«وَسّعْ» Is derived from tawsi‘ (expansion) and is in the imperative form for supplication. It means: make spacious and wide.
«مَدْخَلَهُ» The "meem" has a fathah, although reading it with a dammah is also correct. It means a place of entry, but here, the grave is intended.
«اَلْبَرَدِ» Both the "ba" and "ra" have a fathah; it refers to the first ones.
«نَقّهِ» The "qaf" has a shaddah. It is a supplicatory word derived from «تنقية», meaning: purify, make clean and pure.
«اَلدَّنَسِ» Both the "dal" and "noon" have a fathah; it means filth and impurity.
«اُبْدِلْهُ» Is derived from ibdal (form IV), meaning: replace, grant in exchange.
«وَقَهِ» In this, the "waw" is for conjunction. The "qaf" has a kasrah beneath it, which is a supplicatory word derived from «وقاية», and the "ha" is a pronoun referring to the deceased, meaning: save him, protect him, keep him safe.

Benefits and Issues:
➊ From this hadith, it is understood that the Prophet also recited this supplication aloud, for this is how ‘Awf ibn Malik radi Allahu anhu was able to memorize it. In Sunan Ibn Majah and other sources, it is explicitly narrated that ‘Awf ibn Malik radi Allahu anhu states:
«شَهِدْتُ رَسُولَ اللهِ صلى الله عليه واله وسلم صَلّٰي عَلٰي رَجُلٟ مَنَ الْاَنْصَارِ فَسَمِعْتُهُ . . .» "I saw the Messenger of Allah sallallahu alayhi wa sallam lead the funeral prayer of an Ansari. I heard him saying..." [سنن ابن ماجه ، الجنائز ، باب ماجاء فى الدعاء فى الصلاة على الجنازة ، حديث : 1500]
➋ From this hadith, it is understood that the Prophet sallallahu alayhi wa sallam led the funeral prayer in a raised voice. Therefore, from this hadith and other evidences, it is known that it is permissible to lead the funeral prayer both silently and aloud. However, some scholars state regarding this that since it is preferable for supplication to be made quietly, most jurists have considered reciting quietly to be superior, and most ahadith support this. However, if, like Ibn ‘Abbas radi Allahu anhuma, it is recited aloud for the purpose of teaching, then there is no objection to it. «والله اعلم»

Hadith Narrator:
[ حضرت عوف بن مالک رضی اللہ عنہ ] Was honored with the companionship of the Prophet. He was called Ashja‘i due to his affiliation with the tribe of Ashja‘. He participated in jihad for the first time at the Battle of Khaybar. On the day of the conquest of Makkah, the banner of the tribe of Ashja‘ was in his hand. He settled in Syria and passed away there in 73 AH.