Tirmidhi

Explanation:
1:
Bayda’ had three sons whose names were: Sahl, Suhayl, and Safwan, and their mother’s name was Ra’d. Bayda’ is their descriptive name, and their father’s name was Wahb ibn Rabi‘ah al-Qurashi al-Fihri.

2:
From this, the permissibility of performing the funeral prayer (salat al-janazah) in the mosque is established, although the usual practice of the Prophet (sallallahu alayhi wa sallam) was to perform it outside the mosque. This is also the view of the majority (jumhur). Those who hold the opinion of impermissibility use as evidence the narration of Abu Hurayrah (radi Allahu anhu): “Whoever performs the funeral prayer in the mosque, there is nothing for him,” the authentication of which has been done by Abu Dawud. The majority respond that this narration is weak and not suitable as evidence. The second response is that in the well-known and verified manuscripts, instead of (falaa shay’a lahu), it is (falaa shay’a ‘alayhi). In addition, there are several other responses given; see: Tuhfat al-Ahwadhi, vol. 2, p. 146.

1969. Commentary:

➊ "Suhail ibn Bayda’": Bayda’ was his mother’s name. They were three brothers: Suhail, Sahl, and Safwan. Suhail radi Allahu anhu passed away in 9 AH.

➋ "He was prayed over in the mosque": The general practice of the Messenger of Allah sallallahu alayhi wa sallam was to perform the funeral prayer outside the mosque, but praying in the mosque is also established. Later, the funeral prayers of Abu Bakr and Umar radi Allahu anhuma were also performed in the Prophet’s Mosque. The funeral of Sa’d radi Allahu anhu was ordered by Aisha radi Allahu anha to be performed in the mosque. Therefore, if needed, the funeral prayer can be performed in the mosque. Since burial takes place outside, generally the funeral prayer is performed outside as well. The reason is not that there is any dislike (karahah) in the mosque, but rather that there is no need. If there is a need, then performing the funeral prayer in the mosque is permissible without dislike. The Hanafis, however, do not consider the funeral prayer in the mosque to be valid at all, because of a narration in Abu Dawud: "Whoever performs the funeral prayer in the mosque, there is nothing for him" (i.e., he will not receive any reward). In some versions, «فلا شیی علیہ» (Sunan Abi Dawud, al-Jana’iz, Hadith: 319) the words "there is no harm in it" are also present. But the first wording is correct, which means that there is no special reward, as Allamah Sindhi al-Hanafi rahimahullah has reconciled; only the reward of the funeral prayer will be received. The negation of absolute reward cannot be made, because it is established by authentic hadith that the Messenger of Allah sallallahu alayhi wa sallam himself performed the funeral prayer in the mosque. Therefore, it cannot be said that performing the funeral prayer in the mosque is impermissible; however, performing it outside the mosque will be considered superior. (Fawa’id Sunan Abi Dawud, Hadith: 3191) On the basis of such a probable narration, the explicit and agreed-upon action of the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum is being negated. One should strive to act upon every hadith as much as possible. For further details, see: (al-Sahihah: 5/365)

Benefits and Issues:
There is no harm in performing the funeral prayer (salat al-janazah) in the mosque.
And in this is a refutation of those people
who consider the deceased to be impure,
or who fall prey to baseless superstitions,
such as fearing that some impurity might come out from the body.
However, performing it in the Eid ground (musalla) is superior.

Benefits and Issues:
➊ The statement of Imam Ibn Majah rahimahullah means that the permissibility of performing the funeral prayer (salat al-janazah) in the mosque is more correct. This is because, compared to the hadith that prohibits it (1517), the hadith that permits it (1518) is more authentic.

➋ Although the Messenger of Allah sallallahu alayhi wa sallam did perform the funeral prayer of certain individuals in the mosque, generally the funeral prayer was performed outside in an open field, where the Eid prayer and similar prayers were also held. This place was called the musalla. See: (Sahih al-Bukhari, Book of Funerals, Chapter: Performing the Funeral Prayer at the Musalla and in the Mosque, Hadith: 1328)

➌ This hadith refutes those who declare the performance of the funeral prayer in the mosque to be prohibited.

Benefits and Issues:
➊ This hadith refutes those who declare it forbidden to perform the funeral prayer (salat al-janazah) in the mosque, because performing the funeral prayer in the mosque is established from the practice of the Prophet sallallahu alayhi wa sallam. Furthermore, it is mentioned in Tabaqat Ibn Sa’d that the funeral of the first Caliph, Abu Bakr al-Siddiq radi Allahu anhu, was led by Umar radi Allahu anhu in the mosque itself. [الطبقات الكبريٰ لابن سعد : 206/3]
Likewise, in Musnad Sa’id ibn Mansur, it is stated that the funeral of Umar radi Allahu anhu, the second Rightly Guided Caliph, was also led by Suhayb radi Allahu anhu in the mosque. [المصنف للعبدالرزاق : 526/3 ، والسنن الكبري للبيهقي : 52/4]
And the Mother of the Believers, Aisha radi Allahu anha, performed the funeral prayer of Sa’d ibn Abi Waqqas radi Allahu anhu in the mosque as well. (Al-Musannaf by Abd al-Razzaq: 527, 526/3) If doing so were impermissible or disliked, the Rightly Guided Caliphs would not have acted upon it.

➋ Due to the practice of the Prophet sallallahu alayhi wa sallam himself and the Companions radi Allahu anhum following it, the funeral prayer may be performed in the mosque without any dislike. However, performing it outside the mosque is superior and better. And Allah knows best.

Explanation:
«بيضاء» is the title of the mother of Sahl and Suhayl radi Allahu anhu. Her name was Du’a bint Jahdam al-Fahriyya. Her husband’s name was Wahb ibn Rabi’ah al-Qurashi al-Fahri. Sahl and Suhayl were their children. Sahl radi Allahu anhu was among those who tore up the document of the Quraysh in which they had passed the resolution to boycott Banu Hashim and the Muslims. According to one opinion, he openly declared his acceptance of Islam in Mecca itself. According to another opinion, he kept his Islam secret. In this state, he was forcibly brought to Badr. The Muslims also took him as a captive, but Abdullah ibn Mas’ud radi Allahu anhu testified that he had seen him performing prayer in Mecca, so on his testimony, he was set free. He passed away in Madinah. As for Suhayl radi Allahu anhu, he was among the early Muslims. He participated in both the migration to Abyssinia and the migration to Madinah. He took part in Badr and all the remaining battles. He passed away in Madinah after the Battle of Tabuk in 9 AH. Bayda’ had three famous sons. Besides these two, the third was Safwan radi Allahu anhu, who drank from the cup of martyrdom in the Battle of Badr. According to another opinion, he passed away long after the Prophet sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues:
This hadith establishes that performing the funeral prayer (salat al-janazah) in the mosque is permissible.
This is the position of the majority (jumhur).
The funeral prayers of both Abu Bakr radi Allahu anhu and Umar radi Allahu anhu were performed in the mosque.
However, generally, the Prophet sallallahu alayhi wa sallam would perform the funeral prayer in the Eid ground (musalla) or in a place near the mosque, towards which the Gate of Funerals (Bab al-Janā’iz) would open.
According to Imam Abu Hanifah rahimahullah, it is not permissible to perform the funeral prayer in the mosque.