Complete Sunnah Method and Rulings of Salat al-Janazah

Source:
This excerpt is taken from the book Ṣaḥīḥ Ṣalāh Nabawī ﷺ published by Maktabah Dār al-Andalus, authored by Shaykh ʿAbd al-Raḥmān ʿAzīz.

◈ The Funeral Prayer (Ṣalāt al-Janāzah)

✿ Importance of Ṣalāt al-Janāzah

Ṣalāt al-Janāzah is Farḍ Kifāyah—meaning it is obligatory upon the Muslims collectively; if some people perform it, the rest are not sinful.

Sayyidunā Abū Hurairah رضي الله عنه says:

“When a deceased person who was in debt was brought to the Messenger of Allah ﷺ, he would ask: ‘Did he leave behind wealth to repay the debt?’ If it was said that he left wealth to repay it, he would perform the funeral prayer for him. Otherwise, he would say to the Muslims: ‘You perform the prayer for your companion.’”
Reference: Ṣaḥīḥ al-Bukhārī, Kitāb al-Kafālah: 2298 – Ṣaḥīḥ Muslim: 1619


If it were Farḍ ʿAyn (an individual obligation), he would never have left it.

❀ Attending a Muslim’s جنازہ (funeral) is among the rights of the deceased upon the Muslims. The Messenger of Allah ﷺ said:

“A Muslim has five rights over another Muslim,” and among them is following his جنازہ.
Reference: Ṣaḥīḥ al-Bukhārī, Kitāb al-Janāʾiz: 1240 – Ṣaḥīḥ Muslim: 2162


◈ Announcing the Funeral Prayer

❀ Informing people about the funeral prayer is permissible. The Messenger of Allah ﷺ had the death of the Abyssinian king (Najāshī) announced.

Reference: Ṣaḥīḥ al-Bukhārī, Kitāb al-Janāʾiz: 1245 – Ṣaḥīḥ Muslim: 951


❀ However, announcing it with wailing and lamentation, or in a manner intended to publicize the deceased, is not permissible. The Messenger of Allah ﷺ said:

إِيَّاكُمْ وَالنَّعْيَ فَإِنَّ النَّعْيَ مِنْ عَمَلِ الْجَاهِلِيَّةِ

“Beware of making public announcements (naʿy), for indeed naʿy is from the practices of jāhiliyyah.”

Reference: Sunan al-Tirmidhī, Kitāb al-Janāʾiz: 984


Ḥāfiẓ Ibn Ḥajar رحمه الله said:
“The naʿy of jāhiliyyah was prohibited; they used to send riders everywhere who would go to the doors of houses and into marketplaces announcing the death.”

Reference: Fatḥ al-Bārī, Kitāb al-Janāʾiz, Bāb al-Rajul Yanʿā ilā Ahl al-Mayyit Binafsih


❀ If the deceased is a small child, it is not necessary to inform people; if the family members perform the funeral prayer, it is valid. Sayyidunā Abū Ṭalḥah رضي الله عنه relates that when his son ʿUmayr bin Abī Ṭalḥah passed away, he sent for the Messenger of Allah ﷺ. The Prophet ﷺ came and performed the funeral prayer in their house: the Prophet ﷺ in front, Abū Ṭalḥah behind him, and Umm Sulaym behind Abū Ṭalḥah—no one else joined.

Reference: al-Mustadrak li’l-Ḥākim: 1/365, ḥadīth: 1350 (authenticated); also graded ṣaḥīḥ by al-Albānī on Muslim’s condition


◈ Virtue of Following the Funeral

❀ There are two levels: (①) returning after the prayer, or (②) staying until burial. The Messenger of Allah ﷺ said:

مَنْ شَهِدَ الْجَنَازَةَ حَتَّى يُصَلِّيَ فَلَهُ قِيرَاطٌ، وَمَنْ شَهِدَ حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ...

“Whoever attends the funeral until he performs the prayer will have one qīrāṭ, and whoever attends until it is buried will have two qīrāṭs.”
It was asked: “What are the two qīrāṭs?” He ﷺ said: “Like two great mountains.”

Reference: Ṣaḥīḥ al-Bukhārī: 1325 – Ṣaḥīḥ Muslim: 945


❀ And he ﷺ said:

عُودُوا الْمَرْضَى وَاتَّبِعُوا الْجَنَائِزَ تُذَكِّرْكُمُ الْآخِرَةَ

“Visit the sick and follow funerals; they will remind you of the Hereafter.”

Reference: Ibn Ḥibbān: 2955 (isnād strong); graded ḥasan by al-Albānī


◈ Women Following the Funeral

❀ Women have been discouraged from following funerals. Umm ʿAṭiyyah رضي الله عنها said:

نُهِينَا عَنْ اتِّبَاعِ الْجَنَائِزِ وَلَمْ يُعْزَمْ عَلَيْنَا

“We were forbidden from following funerals, but it was not made strict upon us.”

Reference: Ṣaḥīḥ al-Bukhārī: 1278 – Ṣaḥīḥ Muslim: 938


◈ Etiquettes of Carrying the Funeral

❀ The funeral should be carried quickly. The Messenger of Allah ﷺ said:

أَسْرِعُوا بِالْجِنَازَةِ...

“Hasten with the جنازہ. If it is righteous, then it is خير (good) that you are taking it toward; and if otherwise, then it is evil that you are removing from your necks.”

Reference: Ṣaḥīḥ al-Bukhārī: 1315 – Ṣaḥīḥ Muslim: 944


❀ It is permissible to go mounted, but the rider should be behind the جنازہ. The Prophet ﷺ said:

الرَّاكِبُ خَلْفَ الْجَنَازَةِ، وَالْمَاشِي حَيْثُ شَاءَ مِنْهَا

“The rider is behind the funeral, and the walker may be wherever he wishes around it.”

Reference: Sunan al-Nasāʾī: 1944 – Sunan al-Tirmidhī: 1031 (ṣaḥīḥ)


◈ Prohibited Acts with the Funeral

❀ The following are ḥarām:

① Going with wailing and loud lamentation.
② Going with fire (hookah, cigarettes, incense sticks, lamps, etc.). It is not established from the Messenger of Allah ﷺ; however, if light is needed at night, then it is permissible due to necessity.

Reference: al-Mustadrak li’l-Ḥākim: 1/368, ḥadīth: 1361; 2/345, ḥadīth: 3318 (both with حسن لذاته)


③ Going in complete silence is required; loud dhikr or Qur’an recitation at this time is not established from the Companions رضي الله عنهم or the righteous predecessors, hence it is an innovation (bidʿah) and should be avoided. It resembles the practices of non-Muslims.

◈ Where Should Ṣalāt al-Janāzah Be Performed?

❀ It should be performed in a prayer ground (janāzah place) or an open field. Abū Hurairah رضي الله عنه said: On the day of Najāshī’s death, the Messenger of Allah ﷺ announced it, went to the prayer ground, formed rows, and led four takbīrs.

Reference: Ṣaḥīḥ al-Bukhārī: 1245 – Ṣaḥīḥ Muslim: 951


❀ Performing it in the mosque is also permissible. ʿĀʾishah رضي الله عنها said: “By Allah, the Messenger of Allah ﷺ performed the funeral prayer for the two sons of Bayḍāʾ—Suhayl and his brother—inside the mosque.”

Reference: Ṣaḥīḥ Muslim: 973


❀ It is also permissible in the home.

Reference: al-Mustadrak li’l-Ḥākim: 1/365, ḥadīth: 1350


There is no evidence from the Sunnah for performing funeral prayer between graves in the graveyard. Ibn Sīrīn رحمه الله said: “Anas رضي الله عنه disliked performing the funeral prayer between graves.”

Reference: al-Awsaṭ li-Ibn al-Mundhir: 9/306, ḥadīth: 3053


❀ However, performing funeral prayer at the grave after burial is permissible. Ibn ʿAbbās رضي الله عنهما said:

أَنَّ رَسُولَ اللهِ ﷺ صَلَّى عَلَى قَبْرٍ بَعْدَ مَا دُفِنَ

“The Messenger of Allah ﷺ performed prayer over a grave after the person had been buried.”

Reference: Ṣaḥīḥ Muslim: 954 – Ṣaḥīḥ al-Bukhārī: 1247


◈ Forbidden Times for Funeral Prayer

In three times, performing funeral prayer and burial are prohibited:

① When the sun is rising until it rises fully.
② When the sun is at its zenith until it declines.
③ When the sun begins to set until it sets completely.

Reference: Ṣaḥīḥ Muslim, Kitāb Ṣalāt al-Musāfirīn: 1929


◈ If the Deceased Requested a Specific Person to Lead

If the deceased made a bequest that a specific person should lead, then that person is most entitled to lead.

Reference: Sunan Abī Dāwūd: 3211 (ṣaḥīḥ)


◈ Rows in Ṣalāt al-Janāzah

❀ Two rows are also valid. Jābir رضي الله عنه narrated that the Prophet ﷺ said: “Your brother has died, so stand and pray over him.” The narrator says: “We stood and formed two rows.”

Reference: Ṣaḥīḥ Muslim: 952/66


The common claim that rows must necessarily be odd-numbered is without evidence; two rows are established, hence making odd-numbering a condition contradicts authentic narrations.

If there is only one person besides the imam, he stands behind the imam in a separate row.

Reference: al-Mustadrak li’l-Ḥākim: 1/365, ḥadīth: 1350


◈ Where Does the Imam Stand?

For a male deceased, the imam stands near the head; for a female, he stands at her middle.

Reference: Sunan al-Tirmidhī: 1034 – Sunan Abī Dāwūd: 3194 – Sunan Ibn Mājah: 1494 (ṣaḥīḥ)


◈ Silent or Loud Recitation in Ṣalāt al-Janāzah

❀ Both silent (sirrī) and audible (jahrī) are permissible.

Reference: Ṣaḥīḥ Muslim: 963/86


❀ Abū Umāmah رضي الله عنه said: “The Sunnah is that Sūrah al-Fātiḥah is recited silently in Ṣalāt al-Janāzah.”

Reference: Sunan al-Nasāʾī: 1991 – al-Muntaqā li-Ibn al-Jārūd: 540


❀ Audible recitation of al-Fātiḥah is also Sunnah.

Reference: Ṣaḥīḥ al-Bukhārī: 1335 – Sunan al-Nasāʾī: 1989–1990


◈ Duties of the Followers (Muqtadīs)

❀ The followers should do all the actions that the imam does, each in his own place. Abū Umāmah bin Sahl رضي الله عنه said:

السُّنَّةُ أَنْ يَفْعَلَ مَنْ وَرَاءَهُ مِثْلَ مَا فَعَلَ إِمَامُهُ

“The Sunnah is that those behind him do the same as their imam did.”

Reference: al-Mustadrak li’l-Ḥākim: 1/360, ḥadīth: 1331 – authenticated by al-Albānī in
Reference: Irwāʾ al-Ghalīl: 734


◈ The Sunnah Method of Ṣalāt al-Janāzah

❀ Four takbīrs should be said. The Messenger of Allah ﷺ said four takbīrs over Najāshī, and also at a grave he formed rows and said four takbīrs.

Reference: Ṣaḥīḥ al-Bukhārī: 1318–1319 – Ṣaḥīḥ Muslim: 951


❀ It is also established that five takbīrs were sometimes said. ʿAbd al-Raḥmān bin Abī Laylā says: Zayd bin Arqam رضي الله عنه used to say four takbīrs generally; once he said five, and when asked, he said: “The Messenger of Allah ﷺ used to do that.”

Reference: Ṣaḥīḥ Muslim: 957


① The First Takbīr

❀ Raise the hands for the opening takbīr and fold them on the chest.
❀ Then recite the opening supplication (duʿāʾ al-istiftāḥ), since it is a prayer, and no explicit authentic narration prohibits it. However, adding the words “وجل ثناؤك” to the thanaa is not established.

◈ Reciting Sūrah al-Fātiḥah in Ṣalāt al-Janāzah

❀ Recite Sūrah al-Fātiḥah in Ṣalāt al-Janāzah. Many have wrongly removed it from the funeral prayer, despite abundant mention in narrations. Here are explicit reports:

① Abū Umāmah bin Sahl bin Ḥunayf رضي الله عنه said: “The Sunnah method in Ṣalāt al-Janāzah is that no recitation is done in any takbīr except the first.”

Reference: al-Muntaqā li-Ibn al-Jārūd: 2/134, ḥadīth: 540 (ṣaḥīḥ)


② Ṭalḥah bin ʿAbdullāh bin ʿAwf رضي الله عنه said: “I prayed behind Ibn ʿAbbās رضي الله عنهما in Ṣalāt al-Janāzah; he recited Sūrah al-Fātiḥah, then said: ‘I recited aloud so that you may know it is Sunnah.’”

Reference: Ṣaḥīḥ al-Bukhārī: 1335


③ Ṭalḥah bin ʿAbdullāh bin ʿAwf رضي الله عنه also said: “I prayed behind Ibn ʿAbbās رضي الله عنهما; he recited al-Fātiḥah and a sūrah aloud so we could hear it. When finished, I asked him, and he said: ‘It is Sunnah and truth.’”

Reference: Sunan al-Nasāʾī: 1989–1990 (ṣaḥīḥ)


④ Abū Umāmah رضي الله عنه said: “The Sunnah method is that al-Fātiḥah is recited quietly in the first takbīr, then three takbīrs are said, and then salām is given at the end.”

Reference: Sunan al-Nasāʾī: 1991 – al-Muntaqā li-Ibn al-Jārūd: 540 (ṣaḥīḥ)


⑤ Abū Umāmah bin Sahl رضي الله عنه narrated from a Companion that the Sunnah method is: the imam says the first takbīr, then recites al-Fātiḥah silently, then sends ṣalāh upon the Prophet ﷺ, then in the remaining takbīrs sincerely supplicates for the deceased, and does not recite in any takbīr besides the first, then gives salām quietly.

Reference: al-Sunan al-Kubrā lil-Bayhaqī: 4/39, ḥadīth: 6959 – al-Muntaqā li-Ibn al-Jārūd: 540 (ṣaḥīḥ)


◈ Reciting al-Fātiḥah According to Fair-Minded Ḥanafī Scholars

❀ Researchers among the Ḥanafī scholars have acknowledged reciting al-Fātiḥah in the funeral prayer:

① ʿAbd al-Ḥayy Lakhnawī wrote: “Reciting Sūrah al-Fātiḥah in Ṣalāt al-Janāzah is more appropriate, because it is established from the Messenger of Allah ﷺ and the Companions رضي الله عنهم.”
② Shāh Walīullāh al-Muḥaddith al-Dihlawī رحمه الله said: “Reciting Sūrah al-Fātiḥah in Ṣalāt al-Janāzah is Sunnah, because it is the best and most comprehensive of supplications.”

Reference: Ḥujjatullāh al-Bālighah: 2/36


From the authentic aḥādīth and athār mentioned above, and from the verdicts of senior Ḥanafī scholars, it becomes clear that reciting al-Fātiḥah in Ṣalāt al-Janāzah is the practice of the Prophet ﷺ, the Companions رضي الله عنهم, and the imams of the religion. Denying it or declaring it disliked is not correct.

◈ Recitation After al-Fātiḥah

❀ After al-Fātiḥah, another sūrah may be recited.

Reference: Sunan al-Nasāʾī: 1989 (ṣaḥīḥ)


② The Second Takbīr

❀ After the second takbīr, recite ṣalāh upon the Prophet ﷺ. The established form within prayer is Ṣalāt Ibrāhīmiyyah.

Reference: al-Sunan al-Kubrā lil-Bayhaqī: 4/39, ḥadīth: 6959 – al-Muntaqā li-Ibn al-Jārūd: 540


③ The Third Takbīr

❀ Say the third takbīr and sincerely make supplication for the deceased.

Reference: al-Sunan al-Kubrā lil-Bayhaqī: 4/39, ḥadīth: 6959


◈ Supplications for the Deceased

The following duʿāʾ are Sunnah:

اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تُضِلَّنَا بَعْدَهُ

“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 from among us, keep him alive upon Islam, and whomever You cause to die from among us, cause him to die upon faith. O Allah! Do not deprive us of his reward and do not lead us astray after him.”

Reference: Sunan Ibn Mājah: 1498 – Musnad Aḥmad: 2/368, ḥadīth: 8830 – Sunan Abī Dāwūd: 3201 (ṣaḥīḥ)


اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ... وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ

“O Allah! Forgive him, have mercy upon him, grant him wellbeing, and pardon him; honor his reception, expand his entrance; wash him with water, snow, and hail; purify him from sins as a white garment is cleansed from filth; replace his home with a better home, his family with a better family, and his spouse with a better spouse; admit him into Paradise and protect him from the punishment of the grave and the punishment of the Fire.”

Reference: Ṣaḥīḥ Muslim: 963


اللَّهُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ فِي ذِمَّتِكَ وَحَبْلِ جِوَارِكَ... فَاغْفِرْ لَهُ وَارْحَمْهُ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

“O Allah! Indeed, so-and-so son of so-and-so is under Your protection and the covenant of Your security; so protect him from the trial of the grave and the punishment of the Fire. You are the One worthy of fulfilling promises and truth; so forgive him and have mercy upon him. Indeed, You are the Most Forgiving, Most Merciful.”

Reference: Sunan Abī Dāwūd: 3202 (ṣaḥīḥ)


اللَّهُمَّ إِنَّهُ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ... اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تَفْتِنَّا بَعْدَهُ

“O Allah! He is Your servant, the son of Your servant, and the son of Your maidservant. He used to testify that none has the right to be worshipped but You, and that Muhammad ﷺ is Your servant and Messenger—and You know him better than I do. He has come in need of Your mercy, and You are not in need of punishing him. O Allah! If he was a doer of good, then increase him in good; and if he was a doer of evil, then overlook his sins. O Allah! Do not deprive us of his reward and do not put us into trial after him.”

Reference: al-Muwaṭṭaʾ (Imām Mālik): 1/228, ḥadīth: 536 (ṣaḥīḥ isnād) – al-Mustadrak: 1/359, ḥadīth: 1328 – Ibn Ḥibbān: 3073 (authenticated on Muslim’s condition)


④ The Fourth Takbīr and Salām

❀ Then say the fourth takbīr and give salām.

Reference: Sunan al-Nasāʾī: 1991


❀ Giving only one salām is also permissible. Abū Hurairah رضي الله عنه said:

أَنَّ رَسُولَ اللهِ ﷺ صَلَّى عَلَى جَنَازَةٍ فَكَبَّرَ عَلَيْهَا أَرْبَعًا وَسَلَّمَ تَسْلِيمَةً وَاحِدَةً

“The Messenger of Allah ﷺ performed the funeral prayer; he said four takbīrs and gave one salām.”

Reference: Sunan al-Dāraqutnī: 2/77, ḥadīth: 1824 – al-Mustadrak: 1/360, ḥadīth: 1332 (ḥasan)


◈ More Than Four Takbīrs

❀ If more than four takbīrs are said, then supplications will be recited between them as well.

◈ Raising the Hands (Rafʿ al-Yadayn) with the Takbīrs

❀ Raising the hands with every takbīr in Ṣalāt al-Janāzah is permissible. Nāfiʿ said regarding Ibn ʿUmar رضي الله عنهما: “He used to raise his hands with every takbīr of the funeral prayer.”

Reference: al-Sunan al-Kubrā lil-Bayhaqī: 6784 (authenticated by al-Albānī)


❀ It is also established from many senior Tābiʿīn.
❀ Imām al-Tirmidhī رحمه الله said that the view of most scholars—among the Companions and others—is to raise the hands with every takbīr, and this was also held by ʿAbdullāh bin al-Mubārak, al-Shāfiʿī, Aḥmad bin Ḥanbal, and Isḥāq bin Rāhwayh.

Reference: Sunan al-Tirmidhī, Kitāb al-Janāʾiz, after ḥadīth: 1077


◈ Funeral Prayer for a Child

❀ There is flexibility regarding the child’s funeral prayer—one may perform it or not.
❀ Performing Ṣalāt al-Janāzah for a child is permissible. The Prophet ﷺ said:

الصَّبِيُّ يُصَلَّى عَلَيْهِ

“The child is prayed over.”

Reference: Sunan al-Nasāʾī: 1944 – Sunan al-Tirmidhī: 1031 – Sunan Ibn Mājah: 1507 (ṣaḥīḥ)


❀ If a miscarriage occurs (after four months and before the due time), its funeral prayer is also permissible. The Prophet ﷺ said:

السِّقْطُ يُصَلَّى عَلَيْهِ

“The miscarried fetus is prayed over.”

Reference: Sunan Abī Dāwūd: 3180 (ṣaḥīḥ)


Muslim (2643) mentions that the soul is breathed into the child at four months; therefore, if it is lost after four months, prayer will be performed; otherwise not.

❀ The Messenger of Allah ﷺ did not perform the funeral prayer for his (minor) son Ibrāhīm.

Reference: Sunan Abī Dāwūd: 3187 (ḥasan)


❀ If family members perform the prayer at home, it is valid.

Reference: al-Mustadrak: 1/365, ḥadīth: 1350


◈ Duʿāʾ in the Funeral Prayer of a Child

❀ Supplicate for forgiveness and mercy for the child’s parents. The Prophet ﷺ said:

السِّقْطُ يُصَلَّى عَلَيْهِ وَيُدْعَى لِوَالِدَيْهِ بِالْمَغْفِرَةِ وَالرَّحْمَةِ

“The miscarried fetus is prayed over, and supplication is made for his parents for forgiveness and mercy.”

Reference: Sunan Abī Dāwūd: 3180 (ṣaḥīḥ)


❀ This duʿāʾ should be read:

اللَّهُمَّ أَعِذْهُ مِنْ عَذَابِ الْقَبْرِ

“O Allah! Protect him from the punishment of the grave.”

Reference: al-Muwaṭṭaʾ (Imām Mālik), Kitāb al-Janāʾiz: 11 (ṣaḥīḥ)


Ḥasan al-Baṣrī رحمه الله used to say:

اللَّهُمَّ اجْعَلْهُ لَنَا سَلَفًا وَفَرَطًا وَأَجْرًا

“O Allah! Make him for us a forerunner, a ذخیرہ (stored treasure) in the Hereafter, and a reward.”

Reference: Ṣaḥīḥ al-Bukhārī, before ḥadīth: 1335 (muʿallaq)


◈ Funeral Prayer for a Martyr

❀ There is flexibility: one may pray over the martyr or bury without prayer—both are established.

Reference: Ṣaḥīḥ al-Bukhārī: 1343


❀ It is also established that the Prophet ﷺ prayed over the martyrs of Uḥud.

Reference: Ṣaḥīḥ al-Bukhārī: 1344 – Ṣaḥīḥ Muslim: 2296


◈ Absent Funeral Prayer (Ṣalāt al-Ghāʾib)

❀ Absent funeral prayer may be performed. Regarding Najāshī, the Prophet ﷺ said:

قَدْ تُوُفِّيَ الْيَوْمَ رَجُلٌ صَالِحٌ مِنَ الْحَبَشِ فَهَلُمُّوا فَصَلُّوا عَلَيْهِ

“Today a righteous man has died in Abyssinia, so come and pray over him.”

Reference: Ṣaḥīḥ al-Bukhārī: 1320 – Ṣaḥīḥ Muslim: 952


Some arguments used to deny it are mentioned and rejected in the text, including what Imām al-Nawawī رحمه الله said about the claim that the veils were removed and the body was present: “This narration is from illusions and imaginings.”

Reference: al-Majmūʿ: 5/253


◈ Collective Funeral Prayer

❀ If there are multiple deceased at one time, it is permissible to pray once for all.

❀ The male is placed closer to the imam, and the female closer to the qiblah. Nāfiʿ رحمه الله said that a child and a woman were brought together; the child was placed closer to the people and the woman behind him, and one prayer was performed. كبار صحابہ were present and said: “This is Sunnah.”

Reference: Sunan al-Nasāʾī: 1979 (ṣaḥīḥ)


❀ It is also permissible to pray separately for each.

◈ Women Participating in Ṣalāt al-Janāzah

If the funeral is nearby, women may perform the funeral prayer. ʿĀʾishah رضي الله عنها narrated that when Saʿd bin Abī Waqqāṣ رضي الله عنه passed away, the Mothers of the Believers requested that his funeral be brought to the mosque so they could pray; it was done, and they prayed.

Reference: Ṣaḥīḥ Muslim: 973/100


❀ However, women should not go along with the deceased (following the funeral).

Reference: Ṣaḥīḥ al-Bukhārī: 1278 – Ṣaḥīḥ Muslim: 938


◈ Repeating the Funeral Prayer

❀ The funeral prayer may be performed multiple times for the same deceased.
❀ A person may pray over the same deceased more than once.
❀ If someone missed the funeral prayer, he may later establish it in congregation. Ibn ʿAbbās رضي الله عنهما said: A man whom the Prophet ﷺ used to visit died at night and was buried. In the morning, the Prophet ﷺ came to his grave and prayed.

Reference: Ṣaḥīḥ al-Bukhārī: 1247 – Ṣaḥīḥ Muslim: 956


◈ Funeral Prayer After Burial and After a Long Time

❀ It is permissible to pray at the grave after burial.

Reference: Ṣaḥīḥ al-Bukhārī: 1247


❀ It is permissible even after many years. ʿUqbah bin ʿĀmir رضي الله عنه said: “The Messenger of Allah ﷺ prayed over the martyrs of Uḥud after eight years.”

Reference: Ṣaḥīḥ al-Bukhārī: 4042 – Ṣaḥīḥ Muslim: 2296


◈ Funeral Prayer of Well-Known Sinners

❀ The general people should pray, but a prominent scholar whose stance influences people should refrain, as an admonition—since the Prophet ﷺ did not pray over the one who killed himself.

Reference: Ṣaḥīḥ Muslim: 978


❀ Likewise, the Prophet ﷺ did not pray over the one who committed خیانت in war booty.

Reference: Sunan al-Nasāʾī: 1961 (ṣaḥīḥ)


❀ If someone sincerely repents, a major scholar should lead his funeral prayer.
Also, if a person upon whom a ḥadd was carried out dies—since it is repentance—then his funeral prayer should be performed, as in the case of the woman who committed fornication and then sought the punishment; the Prophet ﷺ prayed over her.

Reference: Ṣaḥīḥ Muslim: 1696


◈ Funeral Prayer for the Debtor

❀ If the deceased is in debt and the heirs do not have enough wealth to repay, then a major scholar should not lead, unless someone takes responsibility for the debt.

Salamah bin al-Akwaʿ رضي الله عنه narrated a detailed incident where the Prophet ﷺ asked about debt; when Abū Qatādah رضي الله عنه took the debt upon himself, the Prophet ﷺ led the prayer.

Reference: Ṣaḥīḥ al-Bukhārī: 2289


❀ The Messenger of Allah ﷺ said:

نَفْسُ الْمُؤْمِنِ مُعَلَّقَةٌ بِدَيْنِهِ حَتَّى يُقْضَى عَنْهُ

“The soul of a believer remains suspended because of his debt until it is paid on his behalf.”

Reference: Sunan Ibn Mājah: 2413 – Sunan al-Tirmidhī: 1078–1079 (ṣaḥīḥ)


❀ If the debt is not paid, it will be repaid from good deeds on the Day of Judgment:

مَنْ مَاتَ وَعَلَيْهِ دِينَارٌ أَوْ دِرْهَمٌ قُضِيَ مِنْ حَسَنَاتِهِ...

“Whoever dies while owing a dinar or a dirham, it will be repaid from his good deeds, for there will be no dinar or dirham there.”

Reference: Sunan Ibn Mājah: 2414 (ṣaḥīḥ)


◈ Supplicating After the Funeral Prayer

❀ Raising hands and making duʿāʾ immediately after Ṣalāt al-Janāzah is an innovation (bidʿah); it is not established from the Qur’an and Sunnah.

Allah Almighty said, while forbidding the Prophet ﷺ from praying over hypocrites:

وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ

“Do not ever pray over any of them who dies, nor stand at his grave.”

Reference: al-Tawbah: 84


The verse indicates two places for duʿāʾ: (①) within Ṣalāt al-Janāzah, and (②) standing at the grave. A third fixed supplication after the prayer is not established.

❀ Sayyid al-Ḥamawī wrote: “Not making duʿāʾ after Ṣalāt al-Janāzah, because it resembles adding something to the funeral prayer.”

Reference: Kashf al-Ramz ʿalā al-Kanz: 131


Those who argue from the narration:

إِذَا صَلَّيْتُمْ عَلَى الْمَيِّتِ فَأَخْلِصُوا لَهُ الدُّعَاءَ

“When you pray over the deceased, then make sincere duʿāʾ for him,”

Reference: Sunan Abī Dāwūd: 3199


—its correct meaning is: “When you pray over the deceased (i.e., in the funeral prayer), then sincerely supplicate for him.” It does not mean to pray without sincerity and then make sincerity afterward.

◈ Whose Funeral Prayer Is Not Permissible

❀ Performing Ṣalāt al-Janāzah for a kāfir or munāfiq is ḥarām.

Reference: al-Tawbah: 84


The text states that Ismāʿīlīs, Mirzāʾīs (Qādiyānīs/Aḥmadiyyah), Bahāʾīs, and Bābīs are also disbelievers; therefore, performing funeral prayer for them and other people of corrupt beliefs is not permissible.
 
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