Is Sūrah al-Fātiḥah Sunnah in Funeral Prayer? Authentic Proofs

Imam Muhammad bin Muslim bin Ubaidullah bin Abdullah bin Shahab Zuhri narrates:

سمعت أبا أمامة بن سهل بن حنيف يحدث ابن المسيب، قال : السنة فى الصلاة على الجنائز أن يكبر ، ثم يقرأ بأم القرآن، ثم يصلي على النبى صلى الله عليه وسلم، ثم يخلص الدعاء للميت، ولا يقرأ إلا فى التكبيرة الأولى، ثم يسلم فى نفسه عن يمينه

I heard Sayyiduna Abu Imamah bin Suhail bin Hunayf رضي الله عنه narrating from Imam Saeed bin Musayyib رحمه الله. He said: The Sunnah method in the funeral prayer is that a person says the first Takbeer, then recites Surah Al-Fatiha, then after the second Takbeer sends blessings upon the Prophet صلى الله عليه وسلم, then after the third Takbeer prays sincerely for the deceased. Recitation is only done after the first Takbeer, then silently turns the greeting to his right side.

Hafiz Ibn Hajar رحمه الله has declared its chain authentic.

✿ Here, regarding Surah Al-Fatiha being Sunnah in the funeral prayer, although there is some difference of opinion about Sayyiduna Abu Imamah bin Suhail رضي الله عنه being a Sahabi, the stronger view is that even though he did not hear any Hadith directly from the Prophet صلى الله عليه وسلم, he is certainly a Sahabi of the Messenger because he attained the honor of seeing the Prophet صلى الله عليه وسلم.
Hafiz Nawawi رحمه الله, after mentioning this Hadith, writes:

وأبو أمامة هذا صحابي .

Abu Imamah is a Sahabi of the Messenger.

Hafiz Ibn Hajar رحمه الله himself explicitly stated this and also narrated from many other great Muhaddithin that Abu Imamah رضي الله عنه attained the honor of seeing the Prophet صلى الله عليه وسلم.

The denial by some Muhaddithin regarding his companionship does not mean that he is not a Sahabi of the Messenger, rather it means that he did not have the opportunity to spend some time in the company of the Prophet صلى الله عليه وسلم. This is not a statement made lightly.

✔ An Excellent Rule Regarding the Affirmation of the Companions

From the study of the books of Rijal, we have learned a fine principle that when some Muhaddithin declare a person to be a Sahabi and affirm his seeing the Prophet, but some deny his companionship, their meaning is literal companionship, not technical; that is, they intend to convey that this person did not have detailed meetings with the Prophet ﷺ nor did he narrate any Hadith from him. Consider one proof of this principle that Sayyiduna Tariq bin Shahab رضي الله عنه has also been declared a Sahabi by the noble Muhaddithin:

Imam Abu Zur’ah رحمه الله says:

طارق بن شهاب رأى النبى صلى الله عليه وسلم

Tariq bin Shahab رضي الله عنه saw the Noble Prophet ﷺ.

Imam Abu Dawood رحمه الله says:

طارق بن شهاب قد رأى النبى صلى الله عليه وسلم ولم يسمع منه شيئا

Tariq bin Shahab رضي الله عنه had the vision of the Noble Prophet ﷺ but did not hear any Hadith from him.

Imam Hakim رحمه الله says:

وطارق بن شهاب ممن يعد فى الصحابة

Tariq bin Shahab رضي الله عنه is among those counted among the noble Sahabah.

Allama Dhahabi رحمه الله also writes:

رأى النبى صلى الله عليه وسلم

He saw the Noble Prophet ﷺ.

Not a single Muhaddith has denied that he was honored with seeing the Noble Prophet ﷺ. However, Imam Abu Hatim رحمه الله, while affirming his vision of the Prophet ﷺ, also says:

طارق بن شهاب له رؤية وليست له صحبة

He saw the Noble Prophet ﷺ but did not attain companionship.

This is an undeniable proof of the principle we have stated. Another proof in this regard will be mentioned in Chapter Six. إن شاء الله

The same matter applies to Sayyiduna Abu Imamah bin Suhail رضي الله عنه, that the noble Muhaddithin have affirmed his being honored with seeing the Prophet ﷺ, and no Muhaddith has denied this. As for some Muhaddithin denying his companionship, it means that due to childhood he did not have the opportunity for detailed meetings with the Prophet ﷺ, as is evident from the books of Rijal.

✿ It should also be kept in mind that even if, hypothetically, someone does not accept Sayyiduna Abu Imamah bin Suhail رضي الله عنه as a Sahabi, this Hadith does not become Munqati‘ (disconnected) or Mursal (missing the companion’s link), because:

Imam Tahawi رحمه الله narrated these words of Imam Zahri رحمه الله:

أخبرني أبو أمامة بن سهل بن حنيف وكان من كبراء الأنصار وعلمائهم وأبناء الذين شهدوا بدرا مع رسول الله صلى الله عليه وسلم أن رجلا من أصحاب النبى صلى الله عليه وسلم أخبره أن السنة فى الصلاة على الجنازة أن يكبر الامام ثم يقرا بفاتحه الكتاب سرا فى نفسي ثم يختم الصلاة فى التكبيرات الثلاث

Abu Imamah bin Suhail bin Hunayf رضي الله عنه told me. Abu Imamah رضي الله عنه was among the eldest and most learned of the Ansar, and also among the descendants of the Sahabah who participated in the Battle of Badr with the Messenger of Allah ﷺ. He told me that a Sahabi of the Prophet ﷺ narrated to him: The Sunnah method in funeral prayer is that the Imam says Takbeer, then silently recites Surah Al-Fatiha, then after the first Takbeer, completes the prayer with three Takbeers.

In this narration, Sayyiduna Abu Imamah bin Suhail رضي الله عنه explicitly states that he heard this from a Sahabi of the Prophet ﷺ. This Sahabi declared the recitation of Surah Al-Fatiha in the funeral prayer as a Prophetic Sunnah.

From this discussion, it is also understood that besides Sayyiduna Ibn Abbas رضي الله عنهما and Sayyiduna Abu Imamah bin Suhail رضي الله عنه, there is another Sahabi who considers the recitation of Surah Al-Fatiha in the funeral prayer as Sunnah.

والحمد لله الذى هدانا لهذا .

✔ One Salam in the Funeral Prayer

Here, for the benefit of the esteemed readers, it should also be noted that this authentic hadith proves that in the funeral prayer, it is Sunnah to turn the salutation to only one side. After mentioning the hadith of Sayyidina Abu Umamah رضي الله عنه, Imam Hakim رحمه الله says:

وليس فى التسليمة الواحدة على الجنازة أصح منه

This is the most authentic hadith regarding turning the salutation to one side in the funeral prayer.

It should also be remembered that there is no authentic hadith from the Prophet Muhammad صلی اللہ علیہ وسلم about turning the salutation to both sides in the funeral prayer, whereas the Sunnah of turning the salutation to one side has been observed by the esteemed readers. Along with this, it is also established from the companions رضي الله عنهم such as Sayyidina Abdullah ibn Umar رضي الله عنهما and others that turning the salutation to one side in the funeral prayer is proven. There is no authentic chain proving turning the salutation to both sides from any companion.
Similarly, among the Tabi‘in, Imam Saeed ibn Jubayr رحمه الله, Imam Muhammad ibn Sirin رحمه الله, Imam Hasan al-Basri رحمه الله, and Imam Makhool رحمه الله have mentioned turning the salutation to one side in the funeral prayer with an authentic chain.
Observe all these narrations:

Imam Ahl al-Sunnah Ahmad ibn Hanbal رحمه الله also held and practiced this view.

Dear readers, you have observed that the aforementioned hadith of Sayyiduna Abu Umamah bin Sahl رضي الله عنه is present in several hadith books. Even a beginner student of the science of hadith is well aware that when the chains of narration of a hadith differ, its wording also changes along with the style. One narrator may relate it in full detail, another briefly; one narrator may convey one aspect of it, and another a different aspect. This is a common method of hadith narration.

◈ Different Wordings of the Narration and Their Reconciliation

According to the style described in the previous lines, this hadith has also been narrated in different words and styles. In the narration of Al-Mustadrak by Al-Hakim, there is no mention of Surah Al-Fatiha. Commenting on this, Maulana Zafar Ahmad Thanvi Deobandi (1394 AH) writes:

وفي التلخيص الحبير : فى المستدرك من طريق الزهري عن أبى أمامة بن سهل بن حنيف : أنه أخبره رجال من أصحاب رسول الله صلى الله عليه وسلم : أن السنة فى الصلاة على الجنازة أن يكبر الإمام، ثم يصلي على النبى صلى الله عليه وسلم، ويخلص الدعاء فى التكبيرات الثلاث، ثم يسلم تسليما خفيا، والسنة أن يفعل من ورائه مثل ما فعل إمامه ، قال الزهري : سمعه ابن المسيب منه، فلم ينكره – اه ، فهذا حديث واحد وسياقه مختلف

(In the book of Hafiz Ibn Hajar, may Allah have mercy on him, “At-Talkhis Al-Habeer”) it is stated: In “Al-Mustadrak,” from the chain of Imam Zahri, may Allah have mercy on him, this narration is as follows: Abu Umamah bin Suhail bin Hunayf, may Allah be pleased with him, told him: The Sunnah method in the funeral prayer is that the Imam says Takbeer, then sends blessings upon the Prophet, peace be upon him, and prays sincerely for the deceased. (This is done) in three Takbeers, then he softly turns the Salam. The Sunnah method is that the followers also adopt the same method as their Imam. Imam Zahri, may Allah have mercy on him, states that Imam Saeed bin Musayyib, may Allah have mercy on him, heard this from Sayyiduna Abu Umamah bin Suhail, may Allah be pleased with him, but did not object. This is the same hadith but in a different style.
The Maulana further writes:

وإذا صح الطريقان يجمع بينهما بأن السنة فى الصلاة على الجنازة أن يكبر الإمام، ويثني على الله عز وجل، سواء كان بفاتحة الكتاب أو غيرها، ولذا ذكر الصحابي مرة وحذفها أخرى، وهذا هو مذهب الحنفية فى الباب .

When both chains are authentic, the reconciliation between them is that the Sunnah method in the funeral prayer is that the Imam says Takbeer and praises Allah Almighty; this praise may be with Surah Al-Fatiha or with some other supplication. This is why the Sahabi mentioned Surah Al-Fatiha once and omitted it another time. The Hanafi school also holds this view on this matter.

Analysis
● As we have mentioned, this hadith has been narrated in different styles. The absence of Surah Al-Fatiha in the narration of Al-Mustadrak by Al-Hakim is not proof that Sayyiduna Abu Umamah bin Suhail, may Allah be pleased with him, did not mention Surah Al-Fatiha in the Sunnah method of funeral prayer. It is an established principle in Islam that the absence of mention is not proof of non-existence. Thanvi Sahib’s statement that the Sahabi mentioned it once and omitted it once is incorrect; rather, the reality is that the narrator who narrated from Imam Zahri, may Allah have mercy on him, omitted it due to brevity. This is why no Muhaddith (hadith scholar) to this day has used the narration without mention of Al-Fatiha as evidence to prohibit reciting Al-Fatiha in the funeral prayer or to deem it unnecessary.
Furthermore, it is clear from the style of Imam Bayhaqi, may Allah have mercy on him, that in this hadith, Sayyiduna Abu Umamah bin Suhail, may Allah be pleased with him, did not omit the mention of Surah Al-Fatiha; rather, the narrator’s intention in this narration was only to establish the permissibility of sending blessings upon the Prophet, peace be upon him, in the funeral prayer. For this reason, Imam Bayhaqi, may Allah have mercy on him, mentioned the narration with the mention of Surah Al-Fatiha under the chapter of recitation in the funeral prayer, and the narration without mention under the chapter of sending blessings in the funeral prayer. This simple point was not understood by Thanvi Sahib.

◈ Will the Hanafis also omit sending blessings (Durood) in the funeral prayer?

● If Maulana Zafar Ahmad Thanvi Sahib had looked at the narration mentioned by Imam Tahawi Hanafi, may Allah have mercy on him, he might not have raised this objection, because Imam Tahawi, may Allah have mercy on him, mentioned the same hadith with these words:

إن السنة فى الصلاة على الجنازة أن يكبر الإمام، ثم يقرأ بفاتحة الكتاب سرا فى نفسه، ثم يختم الصلاة فى التكبيرات الثلاث

The Sunnah method in funeral prayer is that the Imam says Takbeer, then silently recites Surah Al-Fatiha, then (after the first Takbeer) completes the prayer with three Takbeers.

Readers should note that this narration does not mention sending blessings (Durood) upon the Prophet ﷺ. It cannot be said here that once the Companion of the Prophet, Sayyiduna Abu Umamah bin Sahl, may Allah be pleased with him, mentioned sending blessings in the funeral prayer and then left it out the second time himself.
Hanafi brothers should have, just as they want to omit Surah Al-Fatiha due to its omission in one narration, similarly omit the Durood in this narration due to its omission, because Thanvi Sahib himself has acknowledged the authenticity of its chain. Then, in some hadiths describing the funeral prayer, only supplications are mentioned; they should have considered this and confined themselves to only supplications and said that everything else can be omitted, but they did not do so. On the contrary, the reliable Hanafi jurisprudence book “Hidayah” describes the method of funeral prayer as follows:

والصلاه أن يكبر تكبيرة يحمد الله عقيبها ، ثم يكبر تكبيرة لي فيها على النبى عليه الصلاة والسلام، ثم يكبر تكبيرة يدعو فيها لنفسه والميت وللمسلمين، ثم يكبر الرابعة ويسلم.

The method of funeral prayer is that a person says one Takbeer, then praises Allah, then says the second Takbeer, then sends blessings upon the Prophet ﷺ, then says the third Takbeer, then prays for himself, the deceased, and the Muslims, then says the fourth Takbeer and concludes with Salaam.

◈ The chains of narration mentioning Surah Al-Fatiha are strong

● With authentic chains of narration, this hadith is narrated from Sayyiduna Abu Imamah bin Sahl رضي الله عنه only by Muhammad bin Suwaid رحمه الله, and only Imam Zahri رحمه الله narrates this incident from him. Then there are many students who narrate from Imam Zahri رحمه الله. Among them:
Muammar bin Rashid

Al-Layth bin Saad

Shu’ayb bin Abi Hamzah

and others

mention Surah Al-Fatiha in this hadith when narrating from Imam Zahri رحمه الله. Whereas only one student, Yunus bin Yazid al-Aili

, did not mention Surah Al-Fatiha when narrating from Imam Zahri رحمه الله.

Now, there are many students who mention Surah Al-Fatiha when narrating from Imam Zahri رحمه الله, and the only student who omitted mentioning Surah Al-Fatiha is Yunus bin Yazid al-Aili alone. Also, it should be kept in mind that the narrators who mention Surah Al-Fatiha when narrating from Imam Zahri رحمه الله are far superior in memorization and precision compared to Yunus bin Yazid al-Aili, as is evident from the verdicts of the great muhaddithin.

For brevity, we mention only the verdict of Ibn Hajar رحمه الله:

◈ Narrators who mention Surah Al-Fatiha

Muammar bin Rashid ثقة, ثبت، فاضل
Al-Laith bin Saad ثقة ، ثبت، فقيه
Shuaib bin Abi Hamzah ثقة، عابد

◈ Narrators who do not mention Surah Al-Fatiha

Yunus bin Yazid Al-Aili ثقة
That is, three such narrators mention Surah Al-Fatiha, who are far more reliable in narration than the only narrator who does not mention Al-Fatiha.
This was a general comparison of those narrators. Being a student of a teacher, the narrators who mention Surah Al-Fatiha are of a higher rank in narrating from Imam Zahri, may Allah have mercy on him, compared to Yunus bin Yazid, as Imam Ahmad bin Hanbal, may Allah have mercy on him, says about Shu’aib bin Abi Hamzah:

شعيب بن أبى حمزة أصح حديثا عن الزهري من يونس

Shu’aib bin Abi Hamzah is more straightforward than Yunus in narrating from Imam Zahri, may Allah have mercy on him.

Then Hafiz Ibn Hajar, may Allah have mercy on him, also says about Yunus bin Yazid:

إن فى روايته عن الزهري وهما قليلا

He has some doubt in narrating from Imam Zahri, may Allah have mercy on him.

Now, honorable readers have observed that the narrators who mention Surah Al-Fatiha in the hadith of Sayyiduna Abu Imamah bin Sahl, may Allah be pleased with him, are generally of a higher rank than Yunus bin Yazid, and they are especially more reliable in narrating from their teacher Zahri, may Allah have mercy on him. Yet, Maulana Zafar Ahmad Thanvi and other Hanafi friends have still abandoned Surah Al-Fatiha based on Yunus bin Yazid’s narration. If the Hanafis were not satisfied with the omission of Surah Al-Fatiha in this hadith due to brevity, then they should have trusted the narrations of the greater number, more trustworthy, and more reliable narrators.

Maulana Thanvi Sahib’s Double Standard

● Maulana Zafar Ahmad Thanvi himself, while refusing to perform wiping on the turban, responded to the authentic and explicit hadiths on this matter as follows:

ظن الراوي أن المسح على الناصية معلوم، والمهم هو التكميل على العمامة، فاقتصر على ذكر مسحها

The narrator understood that wiping on the forehead is well known. The important point was to complete the wiping on the turban, so he only mentioned wiping on the turban.

ويؤيد ذلك أن الاختصار فى الرواية والاقتصار على ذكر المهم لم يزل من دأب الرواة قديما وحديثا

This is supported by the fact that in narrations, brevity and mentioning the important point only has been the habit of narrators in both ancient and modern times.

Thanvi Sahib means to say that the Prophet Muhammad (peace be upon him) wiped both the forehead and the turban, but the narrator omitted the forehead due to brevity. We have proven Thanvi Sahib’s statement wrong through the Sunnah of the Prophet, sayings and actions of the Companions, and opinions of the scholars of hadith.

It is submitted that Thanvi Sahib vigorously presented this principle even against the statements of the scholars of hadith and jurists regarding wiping on the turban, but why is it that he forgot this principle in the issue of Surah Al-Fatiha in the funeral prayer, whereas here saying so is in accordance with the Sunnah of the Prophet, understanding of the Companions, and practice of the pious predecessors?
In this issue, it was entirely appropriate to say that the narrator Yunus bin Yazid omitted mentioning Surah Al-Fatiha due to brevity, because all his other companions mention Surah Al-Fatiha, but Thanvi Sahib did not consider this.