Question
Explain the prescribed method of funeral prayer (Salat al-Janazah) in the light of the Quran and Sunnah?
Answer
① Funeral prayer is a communal obligation (Fard Kifayah)
Meaning, if a few Muslims perform the funeral prayer, it will be considered performed on behalf of the entire town or city.
② If the deceased is a man, the Imam will stand in front of the head of the deceased to lead the funeral prayer
Anas bin Malik (RA) narrated that the Prophet Muhammad ﷺ’s Sunnah method was that if the deceased was a man, the Prophet ﷺ would stand in front of the head of the deceased to lead the funeral prayer.
③ If the deceased is a woman, the Imam will stand at the level of the deceased’s stomach
Samurah bin Jundub (RA) narrated that the Prophet ﷺ led the funeral prayer for a woman who had died in the state of postpartum bleeding (nifas), and he stood in the middle of her stomach.
④ The specific words of intention (niyyah) for the funeral prayer are not established from the Sunnah
That is, neither the Messenger of Allah ﷺ nor the noble companions, may Allah be pleased with them, nor the followers, but it is not even established from Abu Hanifa, may Allah have mercy on him.
⑤ Four Takbirs of the Funeral Prayer
Abu Huraira, may Allah be pleased with him, narrates that the Messenger of Allah ﷺ led the funeral prayer of Najashi, and during Najashi’s funeral prayer, the Prophet ﷺ said four takbirs.
⑥ First Takbir
Facing the Qiblah, say اَللّٰهُ اَكْبَرُ while raising the hands, meaning raise both hands up to the shoulders.
Abdullah bin Umar رضي الله عنه reports:
رَأَيْتُ النبيَّ صَلَّى اللهُ عليه وسلَّمَ افْتَتَحَ التَّكْبِيرَ فى الصَّلَاةِ، فَرَفَعَ يَدَيْهِ حِينَ يُكَبِّرُ حتَّى يَجْعَلَهُما حَذْوَ مَنْكِبَيْهِ
Translation: I saw the Prophet ﷺ when he stood for prayer, at the time of Takbir al-Ihram, the Prophet ﷺ raised his hands. He raised both hands up to the shoulders at that time.
⑦ When raising the hands, keep your fingers open in the normal way
Abu Huraira رضي الله عنه reported that the Messenger of Allah ﷺ neither spread his fingers too far apart nor interlaced them too closely.
Note:
Sheikh Al-Albani رحمه الله states that there is no evidence for touching the ears with the hands while raising them; touching them is an innovation.
⑧ Then place the right hand over the left hand and bind them on the chest
عَنْ وَائِلِ بِنْ حُجْرٍ قَالَ صَلَّيْتُ مَعَ رَسُوْلِ اﷲِ ﷺ فَوَضَعَ يَدَهٗ الْيُمْنٰي عَليٰ يَدِهِ الْيُسْرٰي عَليٰ صَدْرِهِ
Translation:
Wa’il bin Hujr رضي الله عنه narrates that I prayed with the Messenger of Allah ﷺ and he placed his right blessed hand over his left blessed hand on his blessed chest.
Sayyiduna Halb al-Tai رضي الله عنه says that he saw the Messenger of Allah صلى الله عليه وسلم with his hands placed on his chest.
Note:
From these two narrations, it is established that hands should be folded on the chest during prayer.
Important Reminder:
Most people believe in reciting praise (سُبْحَانك اللَّهم وبحَمْدِك وتبارك اسْمُك، وتعالى جَدُّك،وجل ثناءك ولا إله غَيْرَك) during the funeral prayer, although there is no hadith to prove its recitation. Neither the Messenger of Allah ﷺ nor any of the Companions رضي الله عنهم recited it in the funeral prayer. Imam Ahmad رحمه الله was asked about a person who recites the opening supplication (Dua al-Istiftah), i.e., Subhanak Allahumma, in the funeral prayer. He said: “I have not heard anything about that.”
⑨ Then recite ( بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ )
عن أبى هريرة، قال: قال رسول الله ﷺ: إذا قرأتم ﴿الحمد لله﴾ Al-Fatiha, so recite ﴿بسم الله الرحمن الرحيم﴾, for it is the Mother of the Quran, the Mother of the Book, the seven oft-repeated verses, and ﴿بسم الله الرحمن الرحيم﴾ — one of its verses.
Translation:
Hazrat Abu Huraira (RA) narrates that the Messenger of Allah (ﷺ) said: When you recite Al-Hamdulillah (Surah Al-Fatiha), also recite Bismillah-ir-Rahman-ir-Rahim because it (Surah Al-Fatiha) is the Mother of the Quran, the Mother of the Book, and the seven oft-repeated verses, and Bismillah-ir-Rahman-ir-Rahim is one of its verses.
Then recite Surah Al-Fatiha aloud.
جابر رضى الله عنه قال كان رسول اللّٰه ﷺ يكبر عَلٰي جنائز اربعاً و يقرأ بفاتحة الكتاب فى التكبيرة الاوليٰ
Translation: Hazrat Jabir (RA) says, the Messenger of Allah (ﷺ) used to say four Takbirs at our funerals, and in the first Takbir, he would recite Surah Al-Fatiha.
Talha bin Abdullah bin Awf says:
صَلَّيْتُ خَلْفَ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَلَى جَنَازَةٍ فَقَرَأَ بِفَاتِحَةِ الكِتَابِ قَالَ: لِيَعْلَمُوا أَنَّهَا سُنَّةٌ
I led the funeral prayer following Abdullah bin Abbas (RA), and he recited Surah Al-Fatiha and said:
(He recited Al-Fatiha aloud) so that people know that this is Sunnah.
أُمُّ شَرِيكٍ الْأَنْصَارِيَّةُ ، قَالَتْ: أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نَقْرَأَ عَلَى الْجِنَازَةِ بِفَاتِحَةِ الْكِتَابِ .
Umm Shareek Ansariyyah (may Allah be pleased with her) says that the Messenger of Allah (peace be upon him) commanded us to recite Surah Al-Fatiha in the funeral prayer.
Ibn al-Mundhir has narrated the permissibility of reciting Al-Fatiha in the funeral prayer from Hazrat Abdullah bin Masood, Hasan bin Ali, Ibn Zubair, and Masroor bin Mukharamah.
Note
Whether it is the funeral prayer or any other prayer, reciting Surah Al-Fatiha is obligatory; without it, the prayer is not valid.
Abdullah bin Samit (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said:
لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ
Whoever does not recite Al-Fatiha, his prayer is not valid.
This hadith is evidence for reciting Surah Al-Fatiha in every kind of prayer; that is why Imam Bukhari established a chapter on this hadith titled:
باب وجوب القراءة للإمام والمأموم فى الصلوٰة كلها
(It is obligatory for the Imam and the follower to recite in every prayer).
Sayyiduna Abu Hurairah رضي الله عنه says that the Messenger of Allah صلى الله عليه وسلم said:
مَنْ صَلَّى صَلَاةً لَمْ يَقْرأْ فِيهَا بِفَاتِحَةِ الْكِتَابِ، فَهِيَ خِدَاجٌ يَقُولُهَا ثَلَاثًا
Whoever prays any prayer and does not recite Surah Al-Fatiha in it, then that prayer is incomplete. This statement was said by the Prophet صلى الله عليه وسلم three times.
بِسْمِ اللّـٰهِ الرَّحْـمٰنِ الرَّحِيْـمِ
اَ لْحَـمْدُ لِلّـٰهِ رَبِّ الْعَالَمِيْنَ (1)
All praise is for Allah, the Lord of all the worlds.
اَلرَّحْـمٰنِ الرَّحِيْـمِ (2)
The Most Gracious, the Most Merciful.
مَالِكِ يَوْمِ الدِّيْنِ (3)
Master of the Day of Judgment.
اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ (4)
You alone we worship, and You alone we ask for help.
اِهْدِنَا الصِّرَاطَ الْمُسْتَقِـيْـمَ (5)
Guide us on the Straight Path.
صِرَاطَ الَّـذِيْنَ اَنْعَمْتَ عَلَيْـهِـمْۙ غَيْـرِ الْمَغْضُوْبِ عَلَيْـهِـمْ وَلَا الضَّآلِّيْنَ (6)
The path of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray.
⑩ Then say Ameen
When the Imam says “Wala ad-Dalleen,” both the Imam and the followers should say “Ameen” aloud.
As narrated by Hazrat Abu Huraira (RA), “When the Messenger of Allah ﷺ finished reciting Al-Fatiha, he would say Ameen aloud.”
عن أبى هريرة أن رسول اللّٰه صلّى اللّٰه عليه وسلّم قال:إذا قال الإمام: غير المغضوب عليهم ولا الضّالين، فقولوا:آمين
Translation: It is narrated from Hazrat Abu Huraira that the Noble Messenger of Allah ﷺ said: When the Imam says {غير المغضوب عليهم ولا الضالين}, you should say Ameen.
Note:
The Imam will begin the Ameen, and as soon as his voice is heard, all the followers should also say Ameen.
Abu Huraira (RA) reported that the Messenger of Allah ﷺ said: When the Imam says Ameen, you should also say Ameen aloud. Correct
Then, while saying the second Takbir “Allahu Akbar,” raise the hands, meaning raise both hands up to the shoulders.
As narrated by Abdullah bin Umar (RA).
اَنَّ النَّبِيَّ ﷺ كَانَ إِذَا صَلّٰي عَلَي الجَنَازَةِ، رَفَعَ يَدَيهِ فِي كُلِّ تَكبِيرَةٍ
Translation:
Meaning, “When the Prophet ﷺ led the funeral prayer, he would raise his hands at every Takbir.”
Imam Darqutni, may Allah have mercy on him, says:
وقد سئل الدارقطني فى العلل : عَن حَديث نافع، عَن ابن عُمر؛ أَن النَّبي صَلى الله عَليه وسَلمَ كان إِذا صلى على جِنازة رفع يديه فى كل تكبيرة، وإِذا انصرف
“It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with him) that when the Prophet ﷺ used to lead the funeral prayer, he would raise his hands with every Takbeer, and when he finished (the prayer), he would say Salaam.”
The chain of this narration is Hasan Lidhatah (good on its own). Imam Darqutni and Yahya ibn Saeed al-Ansari are both free from the accusation of tadlees (concealing defects in the chain). See
.
Umar ibn Shabah is truthful and has good hadith. Ahmad ibn Muhammad ibn al-Jarrah and Muhammad ibn Mukhlad are both trustworthy.
See:
Sayyiduna Abdullah bin Umar رضي الله تعالى عنه used to raise his hands with every Takbeer of the funeral prayer.
Its chain is authentic and it has also been narrated by Ibn Abi Shaybah (3/296) and Bayhaqi (4/44) among others.
Hafiz Ibn Hajar al-Asqalani رحمه الله تعالى said its chain is authentic.
Sheikh Al-Albani رحمه الله تعالى also said it is “with an authentic chain.”
Note:
It is not established from any Sahabi that he abandoned raising the hands during the Takbeerat of the funeral prayer.
Therefore, the stronger view is that one should raise the hands at every Takbeer of the funeral prayer.
⑪ Then recite Durood Ibrahimiyyah
It is narrated from Hazrat Abu Umamah رضي الله عنه,
The Sunnah method in prayer is to say Takbeer and then recite Surah Al-Fatiha, then (saying Takbeer) send blessings upon the Prophet ﷺ,
then (saying Takbeer) sincerely make dua for the deceased, recitation is only done in the first Takbeer, then slowly say Salam to the right side.
After the second Takbeer, recite this Durood*
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Translation:
O Allah! Send Your mercy upon Muhammad ﷺ and the family of Muhammad ﷺ as You sent Your mercy upon Ibrahim and the family of Ibrahim. Indeed, You are the Most Praiseworthy, the Most Glorious. O Allah! Send Your blessings upon Muhammad and the family of Muhammad as You sent Your blessings upon Ibrahim and the family of Ibrahim. Indeed, You are the Most Praiseworthy, the Most Great.
*Note:
اللَّهُمَّ صل على مُحَمَّد وعَلى آل مُحَمَّد وَبَارك وَسلم كَمَا صليت وسلمت وباركت ورحمت وترحمت على إِبْرَاهِيم وعَلى آل إِبْرَاهِيم رَبنَا إِنَّك حميد مجيد
It should be noted that the aforementioned Durood Sharif recited in the funeral prayer, which also includes the addition of و سلمت و باركت و رحمت و ترحمت, is not found in any authentic and reliable book of Hadith. However, in one narration, the words ترحمت are mentioned, but even in that, one narrator is unknown, so this narration cannot be used as evidence for the words ترحمت.
⑫ For the third Takbeer, say Allahu Akbar while raising both hands up to the shoulders (Raf’ al-Yadain)
Then sincerely pray for the deceased.
Wathilah bin Asqa رضي الله عنه says that the Messenger of Allah صلی اللہ علیہ وسلم led the funeral prayer of a Muslim, and I heard him reciting this supplication:
اللَّهمَّ إنَّ (فلانَ بنَ فلانٍ )في ذمَّتِكَ وحبلِ جوارِك فقه من فتنةَ القبرِ وعذابِ النَّارِ وأنتَ أهلُ الوفاءِ والحقِ اللَّهمَّ فاغفر لهُ وارحمهُ إنَّكَ أنتَ الغفورُ الرَّحيمُ
O Allah! So-and-so son of so-and-so is in Your responsibility and under Your protection, so protect him from the trial of the grave and the punishment of Hellfire. You are the One who fulfills promises and rights, so forgive him and have mercy on him. O Allah, indeed You are Forgiving (very forgiving) and Merciful (most merciful).
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم recited this supplication in the funeral prayer.
اللهمَّ أنتَ رَبُّها، وأنتَ خَلَقْتَها، وأنتَ هديْتَها للإسلامِ، وأنتَ قبضْتَ رُوحَها، وأنتَ أعلَمُ بسِرِّها وعَلانيتِها، جِئْناك شُفعاءَ له فاغْفِرْ له
Translation:
O Allah! You are his Lord, You created him, You guided him to Islam, and You took his soul. You know best his hidden and apparent matters. We have come to You as his intercessors, so forgive him.
Awf bin Malik رضي الله عنه said that the Messenger of Allah صلی اللہ علیہ وسلم prayed over a funeral and I remembered these words from his supplication:
اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ ، وَعَافِهِ وَاعْفُ عَنْهُ ، وَأَكْرِمْ نُزُلَهُ وَوَسِّعْ مُدْخَلَهُ ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ ، وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ
Translation:
O Allah! Forgive him and have mercy on him and grant him well-being, and pardon him, and host him with Your grace, expand his home (grave), wash him with water, snow, and hail, and cleanse him of sins as a white garment is cleansed of dirt, and give him a better home in exchange for this home, better people in exchange for his people, and a better wife in exchange for his wife, and admit him to Paradise and save him from the punishment of the grave. Until I wished that I were the deceased.
Hazrat Abu Huraira (may Allah be pleased with him) led a funeral prayer and recited this supplication:
اَللّٰهُمَّ اِنَّهٗ عَبْدُكَ وَابْنُ عَبْدِكَ كَانَ يَشْهَدُ اَنْ لاَّ اِلٰهَ اِلاَّ أَنْتَ وَاَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُوْلُكَ وَاَنْتَ اَعْلَمُ بِهٖ اَللّٰهُمَّ اِنْ كَانَ مُحْسِنًا فَزِدْ فِيْ اِحْسَانِهٖ وَاِنْ كَانَ مُسِيْئًا فَتَجَاوَزْ عَنْ سَيِّاٰتِهٖ ، اَللّٰهُمَّ لاَ تَحْرِمْنَا اَجْرَهٗ وَلاَ تَفْتِنَّا بَعْدَهٗ
“O Allah! This is Your servant and the son of Your servant. He testified that none is worthy of worship except You and that Muhammad (peace be upon him) is Your servant and Messenger. And You know him better than I do. If he was righteous, then increase his righteousness, and if he was sinful, then forgive his sins. Do not deprive us of his reward, and do not let us fall into trial after him.”
Yazid bin Al-Muttalib رضي الله عنه said that the Messenger of Allah صلی اللہ علیہ وسلم led a funeral prayer in which he recited this supplication:
آاَللّٰهُمَّ عَبْدُكَ وَابْنُ اَمَتِكَ،اِحْتَاجَ اِلٰي رَحْمَتِكَ،وَاَنْتَ غَنِيٌّ عَنْ عَذَابِهٖ،اِنْ كَانَ مُحْسِناً فَزِدْ فِيْ حَسَنَاتِهٖ وَاِنْ كَانَ مُسِيْئاً فَتَجَاوَزْ عَنْهُ
Translation: “O Allah! This is Your servant and the son of Your servant. He has become in need of Your mercy, and You are free from punishing him. If he was righteous, then increase his righteousness, and if he was sinful, then forgive him.” (ثم يدعو ماشاءالله ان يدعوا)
Abu Hurairah رضي الله عنه said that when the Messenger of Allah صلی اللہ علیہ وسلم led the funeral prayer for someone, he would recite this supplication:
اللهم اغفر لِحَيِّنَا ومَيِّتِنَا، وصغيرنا وكبيرنا، وذَكرنا وأُنثانا، وشَاهِدِنَا وغَائِبِنَا، اللهم مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ على الإسلامِ، ومَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفِّهِ على الإيمانِ، اللهم لا تَحْرِمْنَا أَجْرَهُ، ولا تَفْتِنَّا بَعْدَهُ.
Translation:
“O Allah! Forgive our living and our dead, those present among us and those absent, our young and our old, our males and our females. O Allah! Whomever You keep alive among us, keep him alive upon Islam, and whomever You cause to die, cause him to die upon faith. O Allah! Do not deprive us of his reward, and do not lead us astray after him.”
⑬ While saying the fourth Takbeer, say Allahu Akbar and raise the hands
That is, raise both hands up to the shoulders.
⑭ Then turn only to the right side and give one Salaam
It is narrated from Hazrat Abu Umamah (RA) that the Sunnah way in prayer is to recite Surah Al-Fatiha after saying Takbeer, then (after saying Takbeer) send blessings upon the Prophet ﷺ, then (after saying Takbeer) sincerely make dua for the deceased. Recitation is done only in the first Takbeer, then gently say Salaam to the right side.
Nafi’ (RA) stated that when Sayyiduna Abdullah bin Umar (RA) led the funeral prayer, he would raise his hands, then say Takbeer. When he finished the Takbeers etc., he would turn one Salaam to his right side.
Narrated by Sayyiduna Abu Hurairah رضي الله عنه:
أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى عَلَى جِنَازَةٍ فَكَبَّرَ عَلَيْهَا أَرْبَعًا وَسَلَّمَ تَسْلِيمَة(ً واحدة عن يمينه )
Indeed, the Messenger of Allah ﷺ performed the funeral prayer over a deceased person, said four Takbirs, and then gave one Salam to the right side.
Important Note:
In its chain, Abu al-Anbas refers to Saeed bin Kathir bin Ubaid al-Tamimi, who is “Thiqah” (reliable).
It is incorrect to consider Abu al-Anbas as Abdullah bin Suhban, who is “Da’if” (weak) (Taqreeb 3718).
Abu al-Anbas refers to Saeed bin Kathir. Currently, two evidences are presented:
➊ Imam Abu Abdullah Muhammad bin Abdullah al-Hakim al-Nishapuri (d. 405 AH) explicitly stated that Abu al-Anbas refers to Saeed bin Kathir, as he mentions regarding the previous narration:
’’وشاهده حديث أبي العنبس سعيد بن كثير‘‘
Meaning, the hadith of Abu al-Anbas Saeed bin Kathir (with one Salam to one side) supports this hadith.
After this clarification, it is astonishing to consider Abu al-Anbas as Abdullah bin Suhban.
➋ In this chain, Hafs bin Ghiyath is the narrator from Abu al-Anbas. His name is not found among the students of Abdullah bin Subhan, whereas his name is mentioned among the students of Saeed bin Kathir. See:
Similarly, the teachers of Abdullah bin Subhan do not include his father (Subhan), while the teachers of Saeed bin Kathir include his father (Kathir bin Ubaid).
Amr bin Muhajir al-Dimashqi says:
I led sixty funerals in the congregation of Wathilah bin Athqa’, and you say four takbirs and one salam.
Ali bin Abi Talib, Umar bin Khattab, Abdullah bin Abbas, Jabir bin Abdullah, Abu Hurairah, Ibn Abi Awfa, Uthman bin Affan, Anas bin Malik — all these noble companions used to turn only one salam to the right side in the funeral prayer.
Note:
Imam Abdullah bin Mubarak (died 181 AH) states here:
من سلم على الجنازة بتسلمتين فهو جاهل جاهل.
Whoever turns two salams in the funeral prayer is ignorant, ignorant.
✿ Review of the Evidence for Turning Salam on Both Sides
The narrations presented by those who advocate turning the salam on both sides in the funeral prayer do not reach the level of authenticity in terms of their chain of transmission, therefore it is not correct to rely on them as evidence.
A brief review of these arguments is presented in the following lines:
Argument (1)
قال البيهقي وَأَخْبَرَنَا أَبُو حَامِدٍ أَحْمَدُ بْنُ عَلِيٍّ الرَّازِيُّ الْحَافِظُ، أنبأ زَاهِرُ بْنُ أَحْمَدَ، ثنا أَبُو بَكْرِ بْنُ زِيَادٍ النَّيْسَابُورِيُّ، ثنا أَحْمَدُ بْنُ سَعْدٍ الزُّهْرِيُّ، ثنا سَعِيدُ بْنُ حَفْصٍ، ثنا مُوسَى بْنُ أَعْيَنَ، عَنْ خَالِدِ بْنِ يَزِيدَ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، وَالْأَسْوَدِ، عَنْ عَبْدِ اللهِ، قَالَ: ” ثَلَاثُ خِلَالٍ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُنَّ، تَرَكَهُنَّ النَّاسُ,إِحْدَاهُنَّ: التَّسْلِيمُ عَلَى الْجِنَازَةِ مِثْلُ التَّسْلِيمِ فِي الصَّلَاةِ
Sayyiduna Abdullah bin Mas’ud says that there are three actions that the Messenger of Allah ﷺ used to do, one of which is turning the salam in the funeral prayer like the regular prayers.
Review: Its chain of transmission is weak (unreliable) due to three defects.
◈ Reason: (1)
Hammad bin Abi Sulayman Al-Kufi’s memory deteriorated in his later years.
Imam Noor ad-Din Ali bin Abi Bakr Al-Haythami (died 807) criticizes a weak narration (طلب العلم فريضه على كل مسلم) and states:
لايقل من حديث حماد الا مارويٰ عنه القدماء شعبه وسفيان الثوري والدستوائي ومن عدا هؤلاء رووا عنه بعد الاختلاط.
Meaning, only those narrations of Hammad will be accepted which were narrated from him by the early narrators (those who heard before mixing) such as Shu’bah, Sufyan ath-Thawri (Hisham bin Abi Abdullah), and ad-Dustawai. Apart from these narrators, others heard from Hammad after mixing.
Zaid bin Abi Anisah is not counted among those narrators who heard from Hammad before mixing.
◈ Cause:(2)
Hammad bin Abi Sulayman is both a muḍallis and a muḫtaliṭ.
For details, see:
Al-Dhahabi’s book “Al-Fath al-Mubeen fi Tahqiq Tabaqat al-Mudallisīn,” p. 61 by Hafiz Zubair Ali Zai.
And in this narration, the isnad is not explicitly stated as being heard (sama‘), while it is an established principle that a narration of a muḍallis without explicit indication of hearing is weak.
See:
Opponents also acknowledge that the principle of the hadith scholars is correct. For reassurance, three evidences are presented.
➊ The Imam of the Deobandis and Sheikh al-Hadith Sarfaraz Safdar Sahib writes:
“A narrator who narrates from a medallis (concealer) through ‘an’ is not authoritative unless he himself is a muhaddith or a trustworthy follower of him.”
➋ The Barelvi debater Ghulam Mustafa Noori writes about Saeed bin Abi Aroobah (a medallis of the second category according to Ibn Hajar):
“However,” in his chain there is Saeed bin Abi Aroobah who is trustworthy but a medallis, and he also narrated from Qatadah with the word ‘an’. When a medallis narrates with ‘an’, it is not authoritative.”
➌ Master Amin Okara writes:
A medallis who narrates with ‘an’ has a disconnected (munqati’) narration.
◈ Reason: (3)
Ibrahim bin Yazid Al-Nakha’i is a mudallis (Al-Fath Al-Mubeen 51) and since the mudallis narration is munn’an (broken chain), it is weak (as explained in detail earlier).
It is understood that this narration is weak due to these three reasons.
It is surprising that the contemporary hadith scholar, Allama Nasiruddin Al-Albani, called it Hasan in Ahkam Al-Jana’iz, p.127.
Reason: (2)
Ibrahim bin Muslim al-Hijri says that Sayyiduna Abdullah bin Abi Awfa offered salutations to the right and left at a funeral and said: رأيت رسول الله ﷺ يصنع هكذا I have seen the Messenger of Allah ﷺ doing this.
Review:
Its chain of narration is also weak; there are two reasons for the weakness of the narrator.
◈ Reason:(1)
Many hadith scholars have criticized Ibrahim bin Muslim al-Hijri.
Imam Abu Hatim Muhammad bin Idris al-Razi (d. 277 AH) says:
’’ليس بقوي لين الحديث‘‘
Imam Muhammad bin Sa’d (d. 230 AH) says:
’’وكان ضعيفا فى الحديث‘‘
Imam Abu Ishaq Ibrahim bin Ya’qub al-Jawzjani (d. 259 AH) says:
يضعف حديثه.
Imam Muhammad bin Ahmad bin Uthman al-Dhahabi (d. 748 AH), while criticizing a narration, says:
’’لكن ابراهيم بن مسلم ضعيف’‘
Ibrahim bin Muslim is weak.
Hafiz Ahmad bin Ali bin Hajar al-Asqalani (d. 852 AH) says:
’’لين الحديث رفع موقوفات‘‘
◈ Reason:(2)
Shareek bin Abdullah al-Qadi (trustworthy before mixing) is a mudallis (one who practices tadlis) (Al-Fath al-Mubeen 75), and the narration of a mudallis with ‘mu’anna’ (ambiguity) is weak, as mentioned earlier.
Evidence:(3)
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ قَالَ: وَجَدْتُ فِي كِتَابِ أَبِي بِخَطِّهِ: حَدَّثَنَا خَالِدُ بْنُ نَافِعٍ الْأَشْعَرِيُّ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُوسَى قَالَ: صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى جَنَازَةٍ، فَسَلَّمَ، عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ
We prayed the funeral prayer with the Messenger of Allah ﷺ over a deceased; he ﷺ offered salutations to his right and left.
Review:
This narration is weak due to the weakness of Khalid bin Nafi’ al-Asha’ri.
Imam Abu Zur’ah Abdullah bin Abdul Karim bin Yazid al-Razi (d. 264 AH) says:
’’ضعيف الحديث‘‘
Imam Abu Hatim Muhammad bin Idris al-Razi (d. 277 AH) says:
’’شيخ، ليس بقوي يكتب حديثه‘‘
He is a sheikh but not strong; his hadith will be written in the section of Mutaba’at (follow-ups).
Imam Abu Abdul Rahman Ahmad bin Shu’ayb al-Nasa’i (d. 303 AH) says:
’’ضعيف‘‘
Imam Abu Ahmad Abdullah bin Adi al-Jurjani (d. 365 AH) mentioned him in his book “Al-Kamil” and quoted Imam Nasa’i’s criticism, implying he is weak. See:
Benefit:
If any author quotes someone in support of his statement and does not disagree with any part of it, then that author’s position is considered the same as that of the quoted person.
Unless it is proven elsewhere that the author contradicts this.
The famous Deobandi scholar Sarfaraz Khan Safdar Hayati writes:
“Third: When an author presents a reference in support of his view and does not differ from any part of it, then that is the author’s own opinion.”
Imam Abu al-Faraj Abdul Rahman bin Ali bin Muhammad Ibn al-Jawzi (d. 597 AH) mentioned him among the weak and abandoned narrators. See:
Imam Abu Muhammad bin Ahmad bin Uthman al-Dhahabi (d. 748 AH) mentioned him among the weak narrators.
❀ Summary of the Research:
It is established from the Prophet Muhammad ﷺ and the noble companions that in the funeral prayer, the salutation is given only on one side; all the narrations indicating salutations on both sides are considered weak according to the principles of hadith scholars and therefore not applicable.
Hence, those who act upon hadith should follow the authentic hadith and suffice with giving salutation on only one side.
