2. Praising the Dead

It is recommended that righteous Muslims who knew the deceased well, and were among his or her neighbours, should testify to others about the good qualities of the deceased. This is a means of reminding others of righteousness and spurring them on to good deeds. The Prophet (r) personally encouraged this practice and pointed out that such praise is of benefit to the dead person. 51 Porridge made from flour, bran and honey. 52 Sahih Al al-Bukhari, vol.7, p.401, no.593 and Sahih Muslim, vol.4, p.1202, no.5491. 53 ‘Abdullaah ibn Abee Bakr was one of the later narrators of this hadith. 54 People later elaborated on this practice until it became an exaggerated ritual with much pomp and show. Later scholars considered its distorted form an innovation and abandoned it. 55 Sunan Ibn-i-Majah, vol.2, p.455, no.1610 and authenticated in sahih Sunan Ibn Maajah, vol.1, pp.268-9, no.1307. ِﻥِ ﺍﻟﹾﺨﹶﻁﱠﺎﺏ ﺒﺭﻤﺕﹸ ﺇِﻟﹶﻰ ﻋﻠﹶﺴ ﻓﹶﺠﺽﺭﺎ ﻤ ﺒِﻬﻗﹶﻊ ﻭﻗﹶﺩﺩِﻴﻨﹶﺔﹶ ﻭﺕﹸ ﺍﻟﹾﻤﺩِ ﻗﹶﺎلَ ﻗﹶﺩِﻤﻭ ﺃَﺒِﻲ ﺍﹾﻷَﺴﻥﻋ ﻨﹾ ﻋﻀِﻲ ﺍﻟﻠﱠﻪ ﺭﺭﻤﺍ ﻓﹶﻘﹶﺎلَ ﻋﺭﺎ ﺨﹶﻴﺎﺤِﺒِﻬﻠﹶﻰ ﺼ ﻋﺓﹲ ﻓﹶﺄُﺜﹾﻨِﻲﻨﹶﺎﺯ ﺠﺕﹾ ﺒِﻬِﻡﺭ ﻓﹶﻤﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺭ: ﻪ ﹾﺕﺒﺠﻭ . ﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪ ﺭﺭﻤﺍ ﻓﹶﻘﹶﺎلَ ﻋﺭﺎ ﺨﹶﻴﺎﺤِﺒِﻬﻠﹶﻰ ﺼ ﻋﻯ ﻓﹶﺄُﺜﹾﻨِﻲ ﺒِﺄُﺨﹾﺭﺭ ﻤﺜﹸﻡ : ﹾﺕﺒﺠﻭ . ﺭ ﻤﺜﹸﻡ ﺍ ﻓﹶﻘﹶﺎلَﺎ ﺸﹶﺭﺎﺤِﺒِﻬﻠﹶﻰ ﺼ ﻋﺒِﺎﻟﺜﱠﺎﻟِﺜﹶﺔِ ﻓﹶﺄُﺜﹾﻨِﻲ : ﹾﺕﺒﺠﻭ . ﺩِﻭﻭ ﺍﹾﻷَﺴﻓﹶﻘﹶﺎلَ ﺃَﺒ : ﺎ ﺃَﺕﹾ ﻴﺒﺠﺎ ﻭﻓﹶﻘﹸﻠﹾﺕﹸ ﻤ ﻤِﻴﺭ ؟ ﻗﹶﺎلَﺅْﻤِﻨِﻴﻥﺍﻟﹾﻤ : ﺎ ﻗﹶﺎلَ ﺍﻟﻨﱠﺒِﻲﻗﹸﻠﹾﺕﹸ ﻜﹶﻤ :)) r  ﺍﻟﻠﱠﻪﺨﹶﻠﹶﻪﺭٍ ﺃَﺩﺔﹲ ﺒِﺨﹶﻴﻌﺒ ﺃَﺭ ﻟﹶﻪﻠِﻡٍ ﺸﹶﻬِﺩﺴﺎ ﻤﻤ ﺃَﻴ ﻨﱠﺔﹶﺍﻟﹾﺠ ((. Abul-Aswad related that he came to Madeenah during the time of an epidemic and he sat next to ‘Umar ibn al-Khattaab. When a bier passed by, the people praised the person and ‘Umar said, “It has been affirmed.” Another bier passed by and the people praised the person and ‘Umar said, “It has been affirmed.” When a third bier passed by, the people spoke badly of the deceased and ‘Umar said, “It has been affirmed.” Abul-Aswad asked him what was affirmed and he replied, “I said what the Prophet (r) said: “Allaah will put in paradise any Muslim for whom four have testified to his goodness.”56 ﺍ ﺃَﻨﹶﺱٍ ﺃَﻥﻥﻋ ﻟﻨﱠﺒِﻲ r ﻗﹶﺎلَ : )) ﺍﻨِﻪِ  ﺠِﻴﺭﺎﺕٍ ﻤِﻥﻴلُ ﺃَﺒﺔﹲ ﺃَﻫﻌﺒ ﺃَﺭ ﻟﹶﻪﺩﺸﹾﻬﻭﺕﹸ ﻓﹶﻴﻤﻠِﻡٍ ﻴﺴ ﻤﺎ ﻤِﻥﻤ ﻭﻥﻠﹶﻤﺎ ﻻﹶ ﺘﹶﻌ ﻤﺕﹸ ﻟﹶﻪﻏﹶﻔﹶﺭ ﻓِﻴﻪِ ﻭﻜﹸﻡ ﻗﹶﺒِﻠﹾﺕﹸ ﻓِﻴﻪِ ﻋِﻠﹾﻤ ﺇِﻻﱠ ﻗﹶﺎلَ ﻗﹶﺩﻥﻨﹶﻴﺍﹾﻷَﺩ ((.

Anas also related that the Prophet said, “For any Muslim who dies and four of his close neighbours testify that they have known him to be good, Allaah - the Blessed, the Highest - will say, “I have accepted your testimony and forgiven him for what you do not know about.”57 The practice of requesting witnesses after the burial prayer and the bearing of witness by those who do not even know the deceased is bid‘ah and futile, for false witness will never benefit anyone in the next life. 56 Collected by Sahih al-Bukhari, vol.2, pp.253-54, no.449, Mishkat Al-Masabih,, vol.1, p.350 atTirmithee and an-Nasaa’ee. 57 Collected by Ahmad (sahih) See Ahkaamul Janaaiz, pp.45-6. CHAPTER THREE: PREPARING THE BODY There should be no delay in the washing, shrouding and burial of the individual once he or she has died, as was mentioned earlier and supported by the Prophet’s instruction, “Hasten the funeral rites.”1 A. Injunctions Concerning Washing Washing the dead body prior to shrouding and burial is obligatory, according to numerous recorded instructions given by the Prophet (r). For example, when his daughter, Zaynab, passed away, he told the women who were preparing her for burial: )) ﺎﺍﻏﹾﺴِﻠﹾﻨﹶﻬ (( “ You should wash her...”2 This obligation is however considered Fard Kifaayah (a collective responsibility), if there is no one to claim the body. If someone performs the washing, the community is freed from the obligation, but if no one does it, the whole community is considered sinful. As a general rule, males should take the responsibility of washing males, and females should wash females.

This rule is to avoid the arousal of any undesirable feelings during this delicate procedure. The only exception to the rule is in the case of husband and wife, or small children. Permission for husbands to wash their wives and visa versa is based primarily on the fact that 1 Collected in all of the six books of hadith. Sahih al-Bukhari, vol.2, p.225, no.401, Sahih Muslim, vol.2, p.448, no.2059, Sunan Abu Dawud, vol.2, pp.897-8, no. 3153, Sunan Ibn -iMajah, vol.2, p.382, no.1477 and Mishkat Al-Masabih, vol.1, p.338. 2 Reported by Umm ‘Ateeyah and in all the six books of hadith. Sahih al-Bukhari, vol.2, p.194, no.344, Sahih Muslim, vol.2, p.445, no.2041, Sunan Abu Dawud vol.2, p.894, no.3136, Sunan Ibn-i-Majah, vol.2, p.372, no.1458, Muwatta, p.105, no.514 and Mishkat Al-Masabih, vol.1, p.344. 2 there is no prohibition from doing so. It is also based on statements of the Prophet (r) and his wives. ِﻭلُ ﺍﻟﻠﱠﻪﺴ ﺭﻊﺠﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﺭ ﻋﻥﻋ rﺎ ﻓِﻲ ﺭﺍﻋﺩ ﺼﺃَﻨﹶﺎ ﺃَﺠِﺩﻨِﻲ ﻭﺩﺠﻘِﻴﻊِ ﻓﹶﻭ ﺍﻟﹾﺒ ﻤِﻥ ﺃَﻨﹶﺎ ﺃْﺴِﻲ ﻭ ﻓﹶﻘﹶﺎلَﺎﻩﺃْﺴﺍ ﺭﺃَﻗﹸﻭلُ ﻭ : ))ﺎﻩﺃْﺴﺍ ﺭﺎﺌِﺸﹶﺔﹸ ﻭﺎ ﻋلْ ﺃَﻨﹶﺎ ﻴ ﺒ (( ﻗﹶﺎلَﺜﹸﻡ : )) ﻠِﻲ  ﻤِﺕﱢ ﻗﹶﺒﻙِ ﻟﹶﻭﺭﺎ ﻀ ﻤ ﻓﹶﻨﹾﺘﹸﻙِﺩﻙِ ﻭﻠﹶﻴﺕﹸ ﻋﻠﱠﻴﺼﻜﹶﻔﱠﻨﹾﺘﹸﻙِ ﻭﻠﹾﺘﹸﻙِ ﻭﻙِ ﻓﹶﻐﹶﺴﻠﹶﻴﺕﹸ ﻋﻓﹶﻘﹸﻤ ((. ‘Aa’ishah reported that when the Prophet (r) returned from a funeral at alBaqee‘, she was suffering from a headache and said, “Oh my head.” The Prophet (r) replied, “No, it is I who is in pain from whatever hurts you.

If you were to die before me, I would wash you, shroud you, pray for you and bury you.”3 ﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻋﻥﻋ : لَ ﺍﻟﻨﱠﺒِﻲﺎ ﻏﹶﺴﺕﹸ ﻤﺭﺒﺘﹶﺩﺎ ﺍﺴﺭِﻱ ﻤ ﺃَﻤﻠﹾﺕﹸ ﻤِﻥﺘﹶﻘﹾﺒ ﻜﹸﻨﹾﺕﹸ ﺍﺴﻟﹶﻭ r ﺎﺌِﻪِ  ﻨِﺴﺭ ﻏﹶﻴ . ‘Aa’ishah said, “If I had known beforehand what I came to know after, only the wives of the Prophet (r) would have washed him.”4 Those who take on the responsibility of washing the dead should be the most knowledgeable of the procedures, preferably from among the deceased’s immediate family members or relatives. Such was the case of those who took charge of washing the Prophet (r). They were his cousins, ‘Alee, al-Fadl ibn ‘Abbaas and Usaamah, the son of the Prophet’s adopted son, Zayd ibn Haarithah.5 لَ ﺍﻟﻨﱠﺒِﻲﺎ ﻏﹶﺴﻥِ ﺃَﺒِﻲ ﻁﹶﺎﻟِﺏٍ ﻗﹶﺎلَ ﻟﹶﻤ ﺒﻠِﻲ ﻋﻥﻋ rﻠﹾﺘﹶﻤِﺱ ﻴﺏ ﺫﹶﻫ ﺕِ ﻓﹶﻠﹶﻡﻴ ﺍﻟﹾﻤ ﻤِﻥﻠﹾﺘﹶﻤِﺱﺎ ﻴ ﻤﻤِﻨﹾﻪ ﻓﹶﻘﹶﺎلَﻩﺠِﺩﻴ : ﺘﹰﺎﻴﺕﹶ ﻤﻁِﺒﺎ ﻭﻴﺕﹶ ﺤ ﻁِﺒﺏﺒِﺄَﺒِﻲ ﺍﻟﻁﱠﻴ . 3 Collected by Ibn Maajah (Sunan Ibn-i-Majah, vol.2, p.376, no.1465), Ahmad and ad-Daarimee and Mishkat Al-Masabih, vol.2, p.1308 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.247, no.1197. 4 Sunan Ibn-i-Majah, vol.2, p.376, no.1464 and Sunan Abu Dawud, vol.2, p.894, no.3135 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.247, no.1196. 5 Sunan Abu Dawud, vol.2, p.912, no.3203 and authenticated in sahih Sunan Abee Daawood, vol.2, p.618, no.2748, as well as, in Ahkaamul-Janaa’iz, p.51. ‘Alee ibn Abee Taalib is reported to have said, “When he bathed the Prophet (r), he began to search for traces of impurities which are usually found on dead bodies, but he did not find any. So he said, “May my father be a ransom for you. You are the most pure. You were clean and pure in life and you are clean and pure after your demise.”6 If relatives are not available, it is recommended that those who wash the body be among the pious, due to the delicate nature of this procedure.

Those who deal with the dead in hospitals and morgues, usually become quite callous and rough or disrespectful in their treatment of the corpses. The same is true of those hired to wash the dead. Consequently, God-fearing individuals should be chosen in order to ensure proper treatment of the dead. Those who wash the dead are recommended to take an Islamic bath (ghusl) afterwards, based on the following hadeeths: َﺓﹶ ﻗﹶﺎلﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ : ﺴﻗﹶﺎلَ ﺭ ﻭلُ ﺍﻟﻠﱠﻪِ r : )) ﺄْﻀﺘﹶﻭ ﻓﹶﻠﹾﻴﻠﹶﻪﻤ ﺤﻥﻤﻐﹾﺘﹶﺴِلْ ﻭﺘﹰﺎ ﻓﹶﻠﹾﻴﻴلَ ﻤ ﻏﹶﺴﻥﻤ ((. Aboo Hurayrah reported that the Prophet (r) said, “Whoever washes the dead should take a ghusl and whoever carries the corpse should make wudoo.”7 The order in the above-mentioned hadith is understood as a recommendation due to the following hadith in which Ibn ‘Abbaas quoted the Prophet (r) as saying, )) ٍﺱ ﺒِﻨﹶﺠﺱ ﻟﹶﻴﺘﹶﻜﹸﻡﻴ ﻤ ، ﻓﹶﺈِﻥﻭﻩﻠﹾﺘﹸﻤلٌ ﺇَﺫﹶﺍ ﻏﹶﺴ ﻏﹸﺴﺘِﻜﹸﻡﻴلِ ﻤ ﻓِﻲ ﻏﹸﺴﻜﹸﻡﻠﹶﻴ ﻋﺱ ﻟﹶﻴ ﻜﹸﻡﺒﺴ، ﻓﹶﺤ ﻜﹸﻡﺩِﻴ ﺘﹶﻐﹾﺴِﻠﹸﻭﺍﹾ ﺃَﻴﺃَﻥ (( 6 Sunan Ibn-i-Majah, vol.2, p.377, no.1467 and authenticated in in sahih Sunan Ibn Maajah, vol.1, p.247, no.1198. 7 Narrated by Aboo Hurayrah and collected in Sunan Abu Dawud, vol.2, p.898, no.3155, Sunan Ibn-i-Majah, vol.2, pp.374-5, no.1463 and Mishkat Al-Masabih, vol.1, p.108, and authenticated in in sahih Sunan Abee Daawood, vol.2, p.609, no.2707. “You are not required to make ghusl if you have washed your dead, for verily your dead are not impure.8 It is sufficient for you to wash your hands.”9 Ibn ‘Umar was also reported to have said, “Whenever we used to wash the dead, some of us used to make ghusl while others would not.”10 Method of Washing First: The body should be laid out, stripped of its garments and it’s joints loosened, if possible. A cloth should be placed over the private parts, between the navel and the knee, and the stomach should be pressed to expel any remaining impurities. ﺎ ﻗﹶﺎﻟﹶﺕﹾﻨﹾﻬ ﻋ ﺍﻟﻠﱠﻪﻀِﻲﺎﺌِﺸﹶﺔﹶ ﺭ ﻋﻥﻋ : لَ ﺍﻟﻨﱠﺒِﻲ ﻗﹶﺎﻟﹸﻭﺍﻭﺍ ﻏﹶﺴﺎ ﺃَﺭﺍﺩﻟﹶﻤ : ﺩﺭﺭِﻱ، ﺃَﻨﹸﺠﺎﻨﹶﺩﺍﻟﻠﱠﻪِ ﻤﻭ ؟ﻪﺎﺒﻪِ ﺜِﻴﻠﹶﻴﻋ ﻭﻠﹸﻪ ﻨﹸﻐﹶﺴﺘﹶﺎﻨﹶﺎ، ﺃَﻡﻭ ﻤﺩﺭﺎ ﻨﹸﺠﺎﺒِﻪِ ﻜﹶﻤ ﺜِﻴﻭلَ ﺍﻟﻠﱠﻪِ ﻤِﻥﺴﺭ ‘Aa’ishah said: When they wanted to wash the Prophet (r), they said, “By Allaah, we don’t know, should we remove all of Allaah’s Messenger’s clothes as we uncloth our dead, or should we wash him with his clothes on?”11 Second: A rag should be used to wash the body and the washing should begin with the places on the right side of the body washed during wudoo. ِﻭلُ ﺍﻟﻠﱠﻪﺴﻨﹶﺎ ﺭﻠﹶﻴﺨﹶلَ ﻋﺎ ﻗﹶﺎﻟﹶﺕﹾ ﺩﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺔﹶ ﺭﻁِﻴ ﻋ ﺃُﻡﻥﻋ r ﻓﹶﻘﹶﺎلَ ﻨﹶﺘﹶﻪ ﻨﹶﻐﹾﺴِلُ ﺍﺒﻥﻨﹶﺤ ﻭ : )) ﺎﻭﺀِ ﻤِﻨﹾﻬﻀﺍﻀِﻊِ ﺍﻟﹾﻭﻭﻤﺎ ﻭﺎﻤِﻨِﻬﻴﻭﺍ ﺒِﻤﺀﺩﺍﺒ .

(( Umm ‘Ateeyah said: The Messenger of Allaah came among us while we were bathing his daughter and he said, “Begin with the her right side and the places of wudoo.”12 8 The Arabic najis means ritually impure according to Islaam. 9 Collected by al-Bayhaqee and al-Haakim and authenticated in Ahkaamul-Janaa’iz, p.54. 10 Collected by al-Daaraqutnee and authenticated in Ahkaamul-Janaa’iz, pp.53-54. 11 Sunan Abu Dawud, vol.2, p.894, no.3135 and authenticated in Ahkaamul-Janaa’iz, p.49. Third: After completing the wudoo, the woman’s hair should be undone if it was braided and the hair thoroughly washed. Then the rest of the body should be washed, turning the body on its side so as to complete the right side before washing the left. ِﻭلُ ﺍﻟﻠﱠﻪﺴ ﺒِﻨﹾﺕِ ﺭﺃْﺱ ﺭﻠﹾﻥﻌ ﺠﻥﺎ ﺇِﻨﱠﻬﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺔﹶ ﺭﻁِﻴ ﻋ ﺃُﻡﻥﻋ r ﻨﹶﻪﻭﻥٍ ، ﻨﹶﻘﹶﻀ ﺜﹶﻼﹼﺜﹶﺔﹶ ﻗﹸﺭ ﻭﻥٍ ﺜﹶﻼﹶﺜﹶﺔﹶ ﻗﹸﺭﻠﹾﻨﹶﻪﻌ ﺠ ﺜﹸﻡﻠﹾﻨﹶﻪ ﻏﹶﺴﺜﹸﻡ . Umm ‘Ateeyah said that they plaited the hair of the Messenger of Allaah’s daughter in three braids. They first undid her hair, washed it and then plaited it in three braids.13 Fourth: The body should be washed a minimum of three times and the water should have in it some cleaning agent like soap or disinfectant. The final washing should have in it some perfume like camphor or the like. ِﻭلُ ﺍﻟﻠﱠﻪﺴﻨﹶﺎ ﺭﻠﹶﻴﺨﹶلَ ﻋﺎ ﻗﹶﺎﻟﹶﺕﹾ ﺩﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺔﹶ ﺭﻁِﻴ ﻋ ﺃُﻡﻥﻋ r ﻓﹶﻘﹶﺎلَﻨﹶﺘﹶﻪ ﻨﹶﻐﹾﺴِلُ ﺍﺒﻥﻨﹶﺤ ﻭ : )) ﺍﺓِ ﻜﹶﺎﻓﹸﻭﺭ ﻓِﻲ ﺍﹾﻵﺨِﺭﻠﹾﻥﻌﺍﺠﺭٍ ﻭﺴِﺩﺎﺀٍ ﻭ ﺒِﻤ ﺫﹶﻟِﻙ ﻤِﻥ ﺃَﻜﹾﺜﹶﺭﺎ ﺃَﻭﺴ ﺨﹶﻤﺎ ﺜﹶﻼﹶﺜﹰﺎ ﺃَﻭﺍﻏﹾﺴِﻠﹾﻨﹶﻬ ((.

Umm ‘Ateeyah said: Allaah’s Messenger came among us while we were washing his daughter and said, “Wash her three, or five or more times14 using lotus water and put in the last washing camphor.”15 12 Sahih al-Bukhari, vol.2, p.195, no.346, Sahih Muslim, vol.2, p.446, no.2048, Sunan Abu Dawud, vol.2, p.895, no.3139, Sunan Ibn-i-Majah, vol.2, pp.372-3, nos.1459 and Mishkat AlMasabih, vol.1, p.344. 13 Sahih al-Bukhari, vol.2, p.197, no.350. 14 ‘Seven times’ and ‘an odd number of times’ were mentioned in other narrations collected in Sahih al-Bukhari, vol.2, pp.196-7, no.349. 15 Sahih al-Bukhari, vol.2, p.194, no.344, Sahih Muslim, vol.2, p.445, no.2041, Sunan Abu Dawud, vol.2, p.894, no.3136, Sunan Ibn-i-Majah, vol.2, pp.372, nos.1458 and Mishkat AlMasabih, vol.1, p.344. Fifth: The body should then be dried and the hair combed out. In the case of women, the hair should be plaited into three braids one from the front and two from the sides and placed behind her head. This practice is based on Umm ‘Ateeyah’s statement, ))  ﺒِﻨﹾﺕِ ﺍﻟﻨﱠﺒِﻲﺭﻨﹶﺎ ﺸﹶﻌﻔﹶﺭﻀ r ﻭﻥ ﻨِﻲ ﺜﹶﻼﹶﺜﹶﺔﹶ ﻗﹸﺭ ﺘﹶﻌ (( ﻜِﻴﻊﻗﹶﺎلَ ﻭﻭ : ﺎﻥﻔﹾﻴﻗﹶﺎلَ ﺴ : ﺎ ﺘﹸﻬﻨﹶﺎﺼِﻴ ﺎﻬﻨﹶﻴﻗﹶﺭﻭ . “We braided the Prophet’s daughter’s hair in three braids.” Wakee‘ quoted Sufyaan as saying: One [braid] from the forelock and two at the sides.16 Sixth: Exceptions The Pilgrim: In the case of person who died in the state of Ihraam,17 perfume should not be used in washing his or her body. ﻊ ﻤﻥﻨﹶﺤ ﻭﻩﻌِﻴﺭ ﺒﻪﻗﹶﺼﻼﹰ ﻭﺠ ﺭ ﺃَﻥﻡﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺱٍ ﺭﺒﻥِ ﻋﻥِ ﺍﺒﻋ  ﺍﻟﻨﱠﺒِﻲ r ﺭِﻡﺤ ﻤﻭﻫ ﻭ ﻓﹶﻘﹶﺎلَ ﺍﻟﻨﱠﺒِﻲ r : )) ﻭﺍ ﺭﻻﹶ ﺘﹸﺨﹶﻤﺎ ﻭ ﻁِﻴﺒﻭﻩﻻﹶ ﺘﹸﻤِﺴﻥِ ﻭﻴﺒ ﻓِﻲ ﺜﹶﻭﻜﹶﻔﱢﻨﹸﻭﻩﺭٍ ﻭﺴِﺩﺎﺀٍ ﻭ ﺒِﻤﺍﻏﹾﺴِﻠﹸﻭﻩ ﺎﻴﻠﹶﺒﺔِ ﻤﺎﻤ ﺍﻟﹾﻘِﻴﻡﻭ ﻴﺜﹸﻪﻌﺒ ﻴ ﺍﻟﻠﱠﻪ ﻓﹶﺈِﻥﻪﺃْﺴﺭ ((. Ibn ‘Abbaas reported that a man in a state of ihraam was thrown by his camel while they were with the Prophet (r) and he said, “Wash him with water and [ground leaves of the] lote-tree,18 and shroud him in two pieces of cloth. But 16 Sahih al-Bukhari, vol.2, p.198, no.352, Sahih Muslim, vol.2, p.446, no.2047, Sunan Abu Dawud, vol.2, p.895, no.3138, Sunan Ibn-i-Majah, vol.2, pp.372-3, nos.1458-9 and Mishkat AlMasabih, vol.1, p.344. 17 One who has made the intention for Hajj or ‘Umrah and donned the garments. 18 The Arabic term ‘sidr’ refers to the lote-tree of which there are two species; one grows in cultivated lands and its ground leaves are used in bathing (ghusl) and its fruit (nabq) is sweet; and the other grows in the desert, its leaves are not used and its fruit juicy.

(Arabic-English Lexicon, vol.1, p.1331). don’t put perfume on him nor cover his head, for Allaah will resurrect him on the day of judgement calling out the talbeeyah.” 19 The Martyr: In the case of the martyr (shaheed), his body should not be washed at all, but should be buried as it is. ﻥِ ﺍﻟﻨﱠﺒِﻲﺩِ ﺍﻟﻠﱠﻪِ ﻋﺒﻥِ ﻋﺎﺒِﺭِ ﺒ ﺠﻥﻋ r ﻗﹶﺎ ﺃَﻨﱠﻪ ﺩٍ لَ ﻓِﻲ ﻗﹶﺘﹾﻠﹶﻰ ﺃُﺤ : )) ﺡٍ ﺭ ﻜﹸلﱠ ﺠ ﻓﹶﺈِﻥﻡﻠﹸﻭﻫﻻﹶ ﺘﹸﻐﹶﺴ ﺔِﺎﻤ ﺍﻟﹾﻘِﻴﻡﻭﻜﹰﺎ ﻴ ﻤِﺴﻔﹸﻭﺡﻡٍ ﻴ ﻜﹸلﱠ ﺩﺃَﻭ .(( ﻬِﻡﻠﹶﻴلﱢ ﻋﺼ ﻴﻟﹶﻡﻭ . Jaabir also reported that the Prophet (r) said regarding those killed during the battle of Uhud, “Do not wash them for verily every wound will emit musk on the day of Judgement.” And he did not offer the funeral prayer for them.20 B. Injunctions Concerning the Shroud (Kafn) Shrouding the body is obligatory based on the commands of the Prophet (r) to do so. The body should be shrouded immediately after it is washed and dried.  ﺍﻟﻨﱠﺒِﻲﻊ ﻤﻥﻨﹶﺤ ﻭﻩﻌِﻴﺭ ﺒﻪﻗﹶﺼﻼﹰ ﻭﺠ ﺭ ﺃَﻥﻡﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺱٍ ﺭﺒﻥِ ﻋﻥِ ﺍﺒﻋ r ﺭِﻡﺤ ﻤﻭﻫ ﻭ ﻓﹶﻘﹶﺎلَ ﺍﻟﻨﱠﺒِﻲ : r ))ﻜﹶﻔﱢﻨﹸﻭﻩﺭٍ ﻭﺴِﺩﺎﺀٍ ﻭ ﺒِﻤﺍﻏﹾﺴِﻠﹸﻭﻩ ﻥِﻴﺒ ﻓِﻲ ﺜﹶﻭ ((. Ibn ‘Abbaas reported that a man in a state of ihraam was thrown by his camel while they were with the Prophet (r) and he said, “Wash him with water and [ground leaves of the] lote-tree, and shroud him in two pieces of cloth.” 21 19 Sahih al-Bukhari, vol.2, p.200-1, no.357 and Sunan Abu Dawud vol.2, p.920, no.3235. 20 Collected by Ahmad and authenticated in Ahkaamul-Janaa’iz, pp.54-5 nt.32. 21 Sahih al-Bukhari, vol.2, p.200-1, no.357 and Sunan Abu Dawud vol.2, p.920, no.3235. The shroud or its cost should be taken from the wealth left behind by the deceased, if it is enough money to purchase garments which can cover all of the body. َ ﻗﹶﺎلﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺏٍ ﺭ ﺨﹶﺒﻥﻋ : ﺇِﻻﱠ ﺎ ﻨﹸﻜﹶﻔﱢﻨﹸﻪ ﻤ ﻨﹶﺠِﺩﺩٍ ﻓﹶﻠﹶﻡ ﺃُﺤﻡﻭﻗﹸﺘِلَ ﻴ ﹰﺓﺩﺭﺒ .

Khabbaab said, “Mus‘ab ibn ‘Umayr died during the Battle of Uhud and we couldn’t find anything to shroud him in except his cloak.22 The shroud should be sufficient to cover the whole body. If not, those preparing the body should supply a proper shroud.  ﺍﻟﻨﱠﺒِﻲﺩِ ﺍﻟﻠﱠﻪِ ﺃَﻥﺒﻥِ ﻋﺎﺒِﺭِ ﺒ ﺠﻥﻋ r ﻓِﻲ  ﻓﹶﻜﹸﻔﱢﻥﺎﺒِﻪِ ﻗﹸﺒِﺽﺤ ﺃَﺼﻼﹰ ﻤِﻥﺠ ﺭﺎ ﻓﹶﺫﹶﻜﹶﺭﻤﻭ ﻴ ﺨﹶﻁﹶﺏ  ﺍﻟﻨﱠﺒِﻲﺭﺠﻼ ﻓﹶﺯ ﻟﹶﻴﻗﹸﺒِﺭﺭِ ﻁﹶﺎﺌِلٍ ﻭﻜﹶﻔﹶﻥٍ ﻏﹶﻴ r ﻪِ ﺇِﻠﹶﻴﻠﱠﻰ ﻋﺼﺘﱠﻰ ﻴلِ ﺤلُ ﺒِﺎﻟﻠﱠﻴﺠ ﺍﻟﺭﺭﻘﹾﺒ ﻴ ﺃَﻥ ﻻﱠ ﺃَﻥ ﻗﹶﺎلَ ﺍﻟﻨﱠﺒِﻲ ﻭ ﺇِﻟﹶﻰ ﺫﹶﻟِﻙﺎﻥ ﺇِﻨﹾﺴﻁﹶﺭﻀﻴ )) r ﻜﹶﻔﹶﻨﹶﻪﻥﺴﺤ ﻓﹶﻠﹾﻴ ﺃَﺨﹶﺎﻩﻜﹸﻡﺩ ﺃَﺤﺇِﺫﹶﺍ ﻜﹶﻔﱠﻥ .(( Jaabir narrated that one day the Prophet (r) gave a sermon in which he talked about one of his companions who had died and had been shrouded in a short shroud and buried at night. He warned against burying [a person] at night, before the funeral prayer could be made for him, unless one were forced to do that. The Prophet (r) then said, “If any of you shrouds his dead brother (Muslim), he should shroud him well.”23 If the shroud is not large enough to cover the whole body and no substitute is available, the head and body should be covered by the shroud and the feet can be covered with twigs. 22 Sahih al-Bukhari, vol.2, p.205, no.366, Sahih Muslim, vol.2, pp.446-47, no.2050, Sunan Abu Dawud, vol.2, pp.896-97, no.3149 and Mishkat Al-Masabih, vol.2, pp.1364-65. Ithkhir - a sweet smelling plant which becomes white when dried used for roofing houses over the wood (Arabic-English Lexicon, vol.1, pp. 956-7). 23 Sahih Muslim, vol.2, p.448, no.2058, Sunan Abu Dawud, vol.2, p.895, no.3142, Sunan Ibn-iMajah,vol.2, p.380, no.1474 and Mishkat Al-Masabih, vol.1, p.344. 3 ﻗﹶﺎﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺏٍ ﺭ ﺨﹶﺒﻥﻋ : لَ  ﺍﻟﻨﱠﺒِﻲﻊﻨﹶﺎ ﻤﺭﺎﺠﻫ r ﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻨﹶﺎ ﻋﺭ ﺃَﺠﻗﹶﻊ ﺍﻟﻠﱠﻪِ ﻓﹶﻭﻪﺠ ﻭ ﻨﹶﻠﹾﺘﹶﻤِﺱ ﻭ ﻓﹶﻬﺘﹸﻪﺭ ﺜﹶﻤﺕﹾ ﻟﹶﻪﻨﹶﻌ ﺃَﻴﻥﻤِﻨﱠﺎ ﻤﺭٍ ﻭﻴﻤ ﻋﻥ ﺒﺏﻌﺼ ﻤﻡﺌًﺎ ﻤِﻨﹾﻬﺭِﻩِ ﺸﹶﻴ ﺃَﺠﺄْﻜﹸلْ ﻤِﻥ ﻴﺎﺕﹶ ﻟﹶﻡ ﻤﻥﻓﹶﻤِﻨﱠﺎ ﻤ ﺃُﻡﻭﺎ ﻗﹸﺘِلَ ﻴﻬﺩِﺒﻬﻴ ﺇِﺫﹶﺍ  ﻭﻼﹶﻩﺕﹾ ﺭِﺠﺠ ﺨﹶﺭﻪﺃْﺴﺎ ﺭﻨﹶﺎ ﺒِﻬﺓﹰ ﺇِﺫﹶﺍ ﻏﹶﻁﱠﻴﺩﺭ ﺇِﻻﱠ ﺒﺎ ﻨﹸﻜﹶﻔﱢﻨﹸﻪ ﻤ ﻨﹶﺠِﺩﺩٍ ﻓﹶﻠﹶﻡﺤ ﻨﹶﺎ ﺍﻟﻨﱠﺒِﻲﺭ ﻓﹶﺄَﻤﻪﺃْﺴ ﺭﺝﻪِ ﺨﹶﺭﻠﹶﻴﻨﹶﺎ ﺭِﺠﻏﹶﻁﱠﻴ r ﻪِ ﻤِﻥﻠﹶﻴﻠﹶﻰ ﺭِﺠلَ ﻋﻌ ﻨﹶﺠﺃَﻥ ﻭﻪﺃْﺴ ﺭ ﻨﹸﻐﹶﻁﱢﻲ ﺃَﻥ ﺍﹾﻹِﺫﹾﺨِﺭِ . Khabbaab said, “We migrated along with the Prophet for the sake of Allaah so our reward was ensured by Allaah.

Some of us died without accumulating any material possessions, like Mus‘ab ibn ‘Umayr, while others gained rewards. Mus‘ab ibn ‘Umayr died during the Battle of Uhud and we couldn’t find anything to shroud him in except his cloak. When we covered his head, his feet were exposed and when we covered his feet, his head would be exposed. So the Prophet instructed us to cover his head [with his cloak] and cover his feet with twigs.24 If the number of dead is great or the cloth used for shrouding is insufficient for all of the bodies, more than one body may be wrapped in the same shroud at a time.25 ﻭلَ ﺍﻟﻠﱠﺴ ﺭﻨﹶﻰ ـ ﺃَﻥﻌﺎﻟِﻙٍ ـ ﺍﻟﹾﻤﻥِ ﻤ ﺃَﻨﹶﺱِ ﺒﻥﻋ rﻪِ ﻻﹶ ﺃَﻥﺜﱢلَ ﺒِﻪِ ﻓﹶﻘﹶﺎلَ ﻟﹶﻭ ﻤﻗﹶﺩﺓﹶ ﻭﺯﻤﻠﹶﻰ ﺤ ﻋﺭ ﻤ ﺎﺏﻗﹶﻠﱠﺕِ ﺍﻟﺜﱢﻴﺎ ﻭﻁﹸﻭﻨِﻬ ﺒ ﻤِﻥﺸﹶﺭﺤﺘﱠﻰ ﻴﺔﹸ ﺤﺎﻓِﻴ ﺍﻟﹾﻌﺘﱠﻰ ﺘﹶﺄْﻜﹸﻠﹶﻪ ﺤﻜﹾﺘﹸﻪﺎ ﻟﹶﺘﹶﺭﺔﹸ ﻓِﻲ ﻨﹶﻔﹾﺴِﻬﻔِﻴ ﺼﺘﹶﺠِﺩ ﺍﻟﺜﱠﻠﹶﺎﻥِ ﻭﺠﺍﻟﺭلُ ﻭﺠ ﺍﻟﺭﺕِ ﺍﻟﹾﻘﹶﺘﹾﻠﹶﻰ ﻓﹶﻜﹶﺎﻥﻜﹶﺜﹸﺭﻭ ﻓﹶﻨﹸﻭﻥﺩ ﻴﺔﹸ ﺜﹸﻡﺒ ﻗﹸﺘﹶﻴﺍﺩﺍﺤِﺩِ ﺯﺏِ ﺍﻟﹾﻭ ﻓِﻲ ﺍﻟﺜﱠﻭﻜﹶﻔﱠﻨﹸﻭﻥﻠﹶﺎﺜﹶﺔﹸ ﻴ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﺭﺍﺤِﺩٍ ﻓﹶﻜﹶﺎﻥﺭٍ ﻭﻓِﻲ ﻗﹶﺒ r ﻠﹶﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﻘِﺒﻪﻤﻘﹶﺩﺁﻨﹰﺎ ﻓﹶﻴ ﻗﹸﺭ ﺃَﻜﹾﺜﹶﺭﻡﻬﺄَلُ ﺃَﻴﺴ ﻴ . 24 Sahih al-Bukhari, vol.2, p.205, no.366, Sahih Muslim, vol.2, pp.446-47, no.2050, Sunan Abu Dawud, vol.2, pp.896-97, no.3149 and Mishkat Al-Masabih, vol.2, pp.1364-65. Ithkhir - a sweet smelling plant which becomes white when dried used for roofing houses over the wood (Arabic-English Lexicon, vol.1, pp. 956-7). 25 Sahih al-Bukhari, vol.2, p.239, no.427, Sunan Abu Dawud , vol.2, p.893, no. 3130 and Sunan Ibn-i-Majah, vol.2, p.403, no.1514. Anas ibn Maalik related that Allaah’s Messenger passed by the mutilated body of Hamzah26 and said, “Were it not that Safeeyah27 would have grieved, I would have left him until the birds and wild animals devoured him so he would be resurrected in their bellys.” The garments were scanty and the slain were in great number.

So one, two and three persons were shrouded in one sheet of cloth.28 The narrator, Qutaybah, added: They were then buried in one grave. Allaah’s Messenger asked: Which of the two knew the most Qur’aan? And the one who had done so was placed in front, facing the Qiblah.29 In the case of the martyr, his or her garments are not removed. The shroud is wrapped over the garments in which the person was killed. The number of sheets used to wrap the body can be as few as one sheet, based on Umm ‘Ateeyah’s hadith in which she said, )) َ ﻓﹶﻘﹶﺎلﻩﻁﹶﺎﻨﹶﺎ ﺤِﻘﹾﻭﻓﹶﺄَﻋ :ﻩﺍﺭﻨِﻲ ﺇِﺯ ﺘﹶﻌﺎﻩﺎ ﺇِﻴﻨﹶﻬ ﺃَﺸﹾﻌِﺭ (( “He [the Prophet (r)] threw us his lower wrapper30 and said, ‘Shroud her in it.’”31 26 Hamzah ibn ‘Abdil-Muttalib was the brother of Aboo Taalib, and an uncle of the Prophet (r). He was known for his bravery, thus his acceptance of Islaam in Makkah greatly strengthened the position of Muslims there.

He was killed during the Battle of Uhud, and Hind bint ‘Utbah, the wife of Aboo Sufyaan, mutilated his body and ate his liver in revenge for her father’s death in the Battle of Badr. (The Life of Muhammad, pp.83,131, 385). 27 Safeeyah bint ‘Abdil-Muttalib was the sister of Hamzah and paternal aunt of the Prophet (r). She was also the mother of az-Zubayr ibn al-‘Awwaam. (The Life of Muhammad, pp.387-8 & 513). 28 Ibn Taymeeyah was of the opinion that they were not literally shrouded in a single sheet of cloth, but that a single sheet was torn and pieces used to shroud two or three bodies individually, even if it did not completely cover them, due to necessity. He argued that if they were in a single sheet, the Prophet (r) would have asked about the most knowledgeable before shrouding them, to avoid having to undo the shroud and re-shroud them. (‘Awn al-Ma‘bood, vol.3, p.165). 29 Collected by at-Tirmithee and Aboo Daawood (Sunan Abu Dawud , vol.2, p.893, no. 3130) and authenticated in sahih Sunan Abee Daawood, vol.2, p.606, no.2689. 30 The izaar, also called a ‘waist-wrapper’, is a sheet of cloth wrapped around the waist like a skirt.

It is called a lungee in India and Pakistan, and a sarong in Malaysia and Indonesia. 31 Collected by Sahih al-Bukhari,vol.2, p.194, no.344, Sahih Muslim, vol.2, p.445, no.2041, Sunan Abu Dawud, vol.2, pp.894-5, no.3136, Sunan Ibn-i-Majah, vol.2, p.372, no.1458 and Mishkat AlMasabih, vol.1, p.344. It could also be two sheets as in the hadith of the muhrim who was killed by his horse at ‘Arafah. The Prophet (r) said, )) ... ِﻥﻴﺒ ﻓِﻲ ﺜﹶﻭﻜﹶﻔﱢﻨﹸﻭﻩﻭ (( “ ... and shroud him in two sheets.”32 In the case of the male who dies while in a state of ihraam, the two sheets will be the two sheets of his ihraam. Ibn ‘Abbaas quoted the Prophet (r) as saying, )) ،ٍﺭﺴِﺩﺎﺀٍ ﻭ ﺒِﻤﺍﻏﹾﺴِﻠﹸﻭﻩﺎ، ﻭ ﻓِﻴﻬِﻤﻡﺭﻥِ ﺃَﺤﻪِ ﺍﻟﻠﱠﺫﹶﻴﻴﺒ ﻓِﻲ ﺜﹶﻭﺭِﻡﺤ ﺃَﻏﹾﺴِﻠﹸﻭﺍ ﺍﻟﹾﻤ ﻓِﻲ ﻜﹶﻔﱢﻨﹸﻭﻩﻭ ﻪِﻴﺒﺜﹶﻭ (( “ Wash the muhrim in the sheets in which he entered the state of ihraam; wash him with water and lote-tree leaves; and shroud him in his two sheets.”33 The preferable number is generally considered to be three sheets based on the fact that the Prophet (r) was shrouded in three. However, since the use of one or two sheets were suggested and approved by the Prophet (r) himself, the companion’s choice of three sheets cannot be considered more preferable than two or one. ِﻭلَ ﺍﻟﻠﱠﻪﺴ ﺭﺎ ﺃَﻥﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺌِﺸﹶﺔﹶ ﺭ ﻋﻥﻋ r ﺱﺔٍ ﻟﹶﻴﻭﻟِﻴﺤﺍﺏٍ ﺒِﻴﺽٍ ﺴ ﻓِﻲ ﺜﹶﻼﹶﺜﹶﺔِ ﺃَﺜﹾﻭ ﻜﹸﻔﱢﻥ ﻻﹶ ﻋِﻤ ﻭﺎ ﻗﹶﻤِﻴﺹﻓِﻴﻬ ﺔﹲ ﺎﻤ . ‘Aa’ishah reported that Allaah’s Messenger (r) was shrouded in three sheets of Yemeni cotton cloth from Sahool34 and there was not among them a shirt or a turban.35 32 Collected by Sahih al-Bukhari, vol.2, pp.199-200, no.355, Sahih Muslim vol.2, p.596, no.2746, Sunan Abu Dawud, vol.2, p.920, no.3232 and Mishkat Al-Masabih, vol.1, p.344. 33 sahih Sunan an-Nasaa’ee, vol.2, p.411, no.1796. 34 Sahool is the name of a town in Yemen (an-Nihaayah, vol.2, p.347). Point of note: There is no difference between the man and woman in the number of sheets used.36 The Prophet (r) did not specify a particular number for women and another for men as is commonly held among Muslims today.

The preferable color is white, since Ibn ‘Abbaas quoted the Messenger of Allaah (r) as saying, )) ﻭﺍﺴﺍﻟﹾﺒﺘﹶﺎﻜﹸﻡﻭﺎ ﻤﻜﹶﻔﱢﻨﹸﻭﺍ ﻓِﻴﻬ ﻭﺎﺒِﻜﹸﻡﺭِ ﺜِﻴ ﺨﹶﻴﺎ ﻤِﻥ ﻓﹶﺈِﻨﱠﻬﺎﺽﻴ ﺍﻟﹾﺒﺎﺒِﻜﹸﻡ ﺜِﻴﻤِﻥ (( “Wear white clothes, for verily it is among the best of your garments and shroud your dead in it also.”37 It is also recommended that the cloth or at least one of the sheets be striped. Jaabir related that the Prophet (r) said, )) ٍﺓﺭﺏٍ ﺤِﺒ ﻓِﻲ ﺜﹶﻭﻜﹶﻔﱠﻥﺌًﺎ ﻓﹶﻠﹾﻴ ﺸﹶﻴﺩﺠ ﻓﹶﻭﻜﹸﻡﺩ ﺃَﺤﻓﱢﻲ ﺇِﺫﹶﺍ ﺘﹸﻭ ((. “If one of you dies and some cloth is available, let him be shrouded in striped cloth.”38 It is recommended that the shroud be perfumed with incense thrice, except in the case of the muhrim, as was previously mentioned. Jaabir quoted the Prophet (r) as saying: 35 Collected in all of the six books of hadith. Sahih al-Bukhari, vol.2, p.203, no.363, Sahih Muslim, vol.2, p.447, no.2052, Sunan Abu Dawud, vol.2, p.896, no.3145, Sunan Ibn-i-Majah, vol.2, p.378, no.1469, Muwatta, p.105, no.516 and Mishkat Al-Masabih, vol.1.p.345, 36 Laylaa bint Qaa’if ath-Thaqafeeyah’s hadith regarding the Prophet’s daughters shroud [used as evidence for the use of five sheets for females] is unauthentic. Sunan Abu Dawud, vol.2, p.897, no.3151. It is rated unauthentic in Da‘eef Sunan Abee Daawood, p.319 no.691 due to the presence of the unknown narrator, Nooh ibn Hakeem ath-Thaqafee, in its chain of narration. 37 Collected by Aboo Daawood (Sunan Abu Dawud, vol.3, p.1134 no.4050), at-Tirmithee, anNasaa’ee and Ibn Maajah (Sunan Ibn-i-Majah, vol.2, p.380, no.1472) and authenticated in sahih Sunan Abee Daawood, vol.2, p.766, no.3426. 38 Collected by Ahmad and Aboo Daawood (Sunan Abu Dawud vol.2, p.896 no.3144.) 7 )) ﺜﹶﻼﹼﺜﹰﺎﻭﻩﻤِﺭﺕﹶ، ﻓﹶﺄَﺠﻴ ﺍﻟﹾﻤﺘﹸﻡﺭﻤ ﺇِﺫﹶﺍ ﺃَﺠ ((. “When you burn incense by your dead, do it three times.”39 Spending large sums of money on the shroud the way that non-muslims compete with each other in buying the most expensive coffins, is strictly forbidden in Islaam.

The sheets should be normal cloth, preferably cotton and not synthetics so that it decomposes quickly along with the body and the number of sheets should not exceed three. A noted scholar, Abut-Tayyib, said that if it were not for the fact that the shroud was ordered in Islaam primarily to cover the private parts of the body, it would be considered wastage of wealth since it is of no benefit to either the living or the dead. Therefore, both the use of many sheets and expensive cloth should be avoided.40 Al-Mugheerah ibn Shu‘bah reported that the Prophet (r) said, ))ﺎﻨﹾﻌﻤﺎﺕِ ﻭﻬﻘﹸﻭﻕﹶ ﺍﹾﻷُﻤ ﻋﻜﹸﻡﻠﹶﻴ ﻋﻡﺭ ﺤ ﺍﻟﻠﱠﻪ ﺇِﻥ ﻗﹶﺎلَ  ﻗِﻴلَ ﻭ ﻟﹶﻜﹸﻡﻜﹶﺭِﻩﻨﹶﺎﺕِ ﻭ ﺍﻟﹾﺒﺃْﺩﻭﺎﺕِ ﻭﻫﻭ ﺎلِﺔﹶ ﺍﻟﹾﻤﺎﻋﺇِﻀﺅَﺍلِ ﻭﺓﹶ ﺍﻟﺴﻜﹶﺜﹾﺭﻭ .(( “Verily Allaah has forbidden you from harming your mothers, giving then taking back what you have given, and killing your daughters. And he despises your statements : ‘It is said’ and ‘he said,’41 excessive questioning and wasting your wealth.”42 C. Injunctions Concerning the Funeral Procession 39 Collected by Ahmad (Musnad Ahmad, vol.3, p.331), al-Haakim, and al-Bayhaqee and authenticated in Ahkaamul-Janaa’iz, p.64. 40 Ar-Rawdah an-Nadeeyah, vol.1, p.165. 41 These are the introductory statements for gossip. 42 Sahih al-Bukhari, vol.8, p.6 no.6, Sahih Muslim, vol.3, p.929 no.4257 and Mishkat Al-Masabih,, vol.2, pp.1024-25. Following a Muslim’s bier is among the obligatory rights due to every Muslim from all Muslims who witness his funeral procession.

Aboo Hurayrah reported that the Prophet (r) said, )) ﺔﹸﺎﺒﺇِﺠﻨﹶﺎﺌِﺯِ ﻭ ﺍﻟﹾﺠﺎﻉﺍﺘﱢﺒﺭِﻴﺽِ ﻭﺓﹸ ﺍﻟﹾﻤﺎﺩﻋِﻴﻼﹶﻡِ ﻭ ﺍﻟﺴﺩ ﺭﺱﻠِﻡِ ﺨﹶﻤﺴﻠﹶﻰ ﺍﻟﹾﻤﻠِﻡِ ﻋﺴﻕﱡ ﺍﻟﹾﻤ ﺤ ﺎﻁِﺱِﺘﹶﺸﹾﻤِﻴﺕﹸ ﺍﻟﹾﻌﺓِ ﻭﻭﻋﺍﻟﺩ ((. “Every Muslim has five rights due to him from his fellow Muslims : Returning his greetings of salaam [peace], visiting him when he is sick, following his bier, praying for his well being when he sneezes43 and giving him advice if he seeks it.”44 This practice is recommended because it helps to keep Muslims in touch with the reality of death and the after-life. The believers all need to be reminded about death from time to time, because the material needs, pleasures and distractions of this life easily causes humans to forget about the life to come. Aboo Sa‘eed reported that the Prophet (r) said, ))ﺓﹶ ﺍﻵَﺨِﺭﻜﹸﻡ ، ﺘﹸﺫﹶﻜﱢﺭﻨﹶﺎﺌِﺯﻭﺍ ﺍﻟﹾﺠﻌﺍﺘﱠﺒ ، ﻭﺽﺭِﻴﻭﺍ ﺍﻟﹾﻤﻭﺩﻋ (( “Visit the sick and follow the biers, for it reminds you of the next life.”45 Method of Following the Bier: There are two ways by which the bier can be followed: a) Following it from the family’s home until the funeral prayer is made for the deceased. b) Following it from the family’s home until the body has been buried. 43 Saying: Yarhamukal-laah (may Allaah have mercy on you). 44 Sahih al-Bukhari, vol.2, pp.187-88, no.332, Sahih Muslim, vol.3, p.1183, no.5378, Sunan Abu Dawud, vol.3, p.1398, no.5012, Sunan Ibn-i-Majah,vol.2, p.360, no.1435 and Mishkat AlMasabih, vol.1, p.320. 45 Collected by al-Bukhaaree (al-Adab al-Mufrad, p.75) and Ahmad (Musnad Ahmad, vol.3, p.27) and authenticated in Ahkaamul-Janaa’iz, pp.66-7. 2 Both ways were done by the Prophet (r), but he favoured the second method by indicating that its reward was greater. Aboo Hurayrah quoted him as saying, )) َﺍﻁﹶﺎﻥِ ﻗِﻴل ﻗِﻴﺭ ﻟﹶﻪ ﻜﹶﺎﻥﻓﹶﻥﺘﱠﻰ ﺘﹸﺩ ﺤ ﺸﹶﻬِﺩﻥﻤﺍﻁﹲ ﻭ ﻗِﻴﺭ ﻓﹶﻠﹶﻪﻠﱢﻲﺼﺘﱠﻰ ﻴﺓﹶ ﺤﻨﹶﺎﺯ ﺍﻟﹾﺠ ﺸﹶﻬِﺩﻥﻤ ﻥِﻴﻅِﻴﻤﻥِ ﺍﻟﹾﻌﻠﹶﻴﺒﺍﻁﹶﺎﻥِ ﻗﹶﺎلَ ﻤِﺜﹾلُ ﺍﻟﹾﺠﺎ ﺍﻟﹾﻘِﻴﺭﻤﻭ ((. “Whoever follows a Muslim’s bier, out of Eemaan and seeking to increase his account of good deeds, until he makes the funeral prayer for it will have a Qeeraat’s worth of reward. And he whoever follows it until it is buried, will get two Qeeraats” He was then asked what two Qeeraats were and he replied, “They are equivalent to two huge mountains; [the smaller of the two is like Mount Uhud]46.”47 The Participation of Women: The virtue of following the bier is basically for men alone. Women are not encouraged to take part, based on the fact that the Prophet (r) prohibited their participation.

However, his prohibition was one of dislike rather than complete forbiddance as is evident from the following narration of a female companion of the Prophet (r). ُ ﺃﻥﻋ ﺎ ﻗﹶﺎﻟﹶﺕﹾﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺔﹶ ﺭﻁِﻴ ﻋﻡ : ﻨﹶﺎﻠﹶﻴ ﻋﻡﺯﻌ ﻴﻟﹶﻡﻨﹶﺎﺌِﺯِ ﻭﺎﻉِ ﺍﻟﹾﺠﻥِ ﺍﺘﱢﺒﻨﹸﻬِﻴﻨﹶﺎ ﻋ . Umm ‘Ateeyah said, “[Allaah’s Messenger] forbade us from following the bier, but he did not demand that we obey.”48 The crowds which sometimes follow funeral processions and the crush of bodies associated with it represent an unsuitable circumstance for women. Where the crowds are absent and women can follow the bier without being pushed and trod upon, they may take part in the funeral procession. 46 This addition is found in Muslim’s narration. 47 Reported by Aboo Hurayrah and collected in all the six books of hadith. Sahih al-Bukhari, vol.2, p. 230, no. 410, Sahih Muslim, vol.2, pp.449-50, no.2067, Sunan Abu Dawud, vol.2, p.900, no.3162, Sunan Ibn-i-Majah, vol.2, pp.414-5, no.1539 and Mishkat Al-Masabih, vol.1, pp.347-48. 48 Sahih al-Bukhari, vol.2, p.206, no.368, Sahih Muslim, vol.2, p.445, no.2039, Sunan Abu Dawud, vol.2, pp.899-900, no.3161and Sunan Ibn-i-Majah, vol.2, p.434, no.1577. The Dirge49:Following the bier with wailing, chants, dirges, burning incense etc., are all forbidden and considered bid‘ah (religious innovation). The way of the Prophet (r) and his companions was to maintain silence while walking with the bier.

Silence at this time allows those present to contemplate the realities of life and death and extract from their participation real lessons.50 Aboo Hurayrah reported that the Prophet (r) said, )) ٍﻻﹶ ﻨﹶﺎﺭﺕٍ ﻭﻭﺓﹸ ﺒِﺼﻨﹶﺎﺯ ﺍﻟﹾﺠﻊﻻﹶ ﺘﹸﺘﹾﺒ (( “ Do not follow the bier with voice or fire.”51 This prohibition includes thikr; chants using Allaah’s names or attributes. Qays ibn ‘Ibaad said that the companions of the Prophet (r) used to despise the raising of voice near the bier.52 It is also the practise of some religions to make a lot of noise during the funeral procession and Muslims are instructed to avoid imitation of the religious practises of other nations. Haste in Carrying the Bier: Those carrying the bier are required to walk quickly with it from the deceased’s house to the masjid and from the masjid to the graveyard. The Prophet (r) was reported by Aboo Hurayrah to have said, )) ِﺓﻭﺍ ﺒِﺎﻟﹾﺠِﻨﹶﺎﺯﺭِﻋ ﺃَﺴ ﻥ ﻋﻭﻨﹶﻪﻌ ﺘﹶﻀ ﻓﹶﺸﹶﺭﻯ ﺫﹶﻟِﻙ ﺴِﻭﻙ ﻴﺇِﻥﺎ ﻭﻭﻨﹶﻬﻤ ﺘﹸﻘﹶﺩﺭﺔﹰ ﻓﹶﺨﹶﻴﺎﻟِﺤ ﺼ ﺘﹶﻙﻓﹶﺈِﻥ ﺭِﻗﹶﺎﺒِﻜﹸﻡ ((. 49 A song sung at a burial or for a dead person. 50 Al-Athkaar, p.203. 51 Sunan Abu Dawud, vol.2, p.900, no.3165 and Sunan Ibn-i-Majah, vol.2, p.387 no.1487, vol.2, p.437 no.1583. 52 Collected by al-Bayhaqee and authenticated in Ahkaamul-Janaa’iz, p.71. 5 “Hasten with the bier for if the deceased was righteous, what you are taking him to is good for him; and if he was not then you are removing evil from your necks.”53 Accompanying the Bier: Those walking with the bier are allowed to walk in front, behind or on either side of it, while those riding should be behind it. Al-Mugheerah narrated that the Prophet (r) said, )) ﺎﺎﺭِﻫﺴ ﻴﻥﻋﺎ ﻭﻤِﻴﻨِﻬ ﻴﻥﻋﺎ ﻭﻬﺎﻤﺃَﻤﺎ ﻭﺸِﻲ ﺨﹶﻠﹾﻔﹶﻬﻤﺎﺸِﻲ ﻴﺍﻟﹾﻤﺓِ ﻭﻨﹶﺎﺯ ﺨﹶﻠﹾﻑﹶ ﺍﻟﹾﺠﺴِﻴﺭ ﻴﺍﻜِﺏﺍﻟﺭ ﺎ ﺎ ﻤِﻨﹾﻬﻗﹶﺭِﻴﺒ ((. “The rider should go behind the bier while those on foot can walk behind it, in front of it, on its right and on its left, keeping near to it.”54 ﺕﹸ ﺍﻟﻨﱠﺒِﻲﺃَﻴ ﺃَﺒِﻴﻪِ ﻗﹶﺎلَ ﺭﻥﺎﻟِﻡٍ ﻋ ﺴﻥﻋ r ﺓِﻨﹶﺎﺯ ﺍﻟﹾﺠﺎﻡ ﺃَﻤﺸﹸﻭﻥﻤ ﻴﺭﻤﻋﻜﹾﺭٍ ﻭﺎ ﺒﺃَﺒ ﻭ . Saalim quoted his father as saying that he saw the Prophet (r), Aboo Bakr and ‘Umar all walk in front of the bier.55 َﺎﻟِﻙٍ ﻗﹶﺎلﻥِ ﻤ ﺃَﻨﹶﺱٍ ﺍﺒﻥ ﻋ : ﻭلَ ﺍﻟﻠﱠﻪِ ﺴ ﺭﺇِﻥ r ﺓِ ﻨﹶﺎﺯ ﺍﻟﹾﺠﺎﻡ ﺃَﻤﺸﹸﻭﻥﻤ ﻜﹶﺎﻨﹸﻭﺍ ﻴﺭﻤﻋﻜﹾﺭٍ ﻭﺎ ﺒﺃَﺒ ﻭ ﺨﹶﻠﹾﻔﹶﻪﻭ . 53 Collected in all of the six books of hadith.

Sahih al-Bukhari, vol.2, p.225, no.401, Sahih Muslim, vol.2, p.448, no.2059, Sunan Abu Dawud, vol.2, p.903, no.3175, Sunan Ibn-i-Majah, vol.2, p.382, no.1477, Muwatta, p.115, no.570 and Mishkat Al-Masabih, vol.1, p.347. 54 Collected by the authors of the four Sunans. Sunan Abu Dawud, vol.2, p.902, no.3174, Sunan Ibn-i-Majah, vol.2, p.384, no.1481 and Mishkat Al-Masabih, vol.1, pp.350-1. It is authenticated in sahih Sunan Abee Daawood, vol.2, p.612, no.2723. 55 Sunan Abu Dawud, vol.2, p.902, no.3173, Sunan Ibn-i-Majah, vol.2, p.384, no.1482, Muwatta, p.106, no.520 and Mishkat Al-Masabih, vol.1, p.351. It is authenticated in sahih Sunan Abee Daawood, vol.2, p.612, no.2722. Anas ibn Maalik related that Allaah’s Messenger (r), Aboo Bakr and ‘Umar all used to walk in front of the bier and behind it.56 However, it is preferable to walk behind the bier based on the many prophetic statements in which he told his followers to ‘follow’ the bier. The preference for walking behind the bier is also supported by a statement from ‘Alee ibn Abee Taalib in which he was reported to have said, “Walking behind the bier is superior to walking in front of it, like the superiority of a man’s prayer in congregation over his prayer alone.”57 Standing for the bier when it passes by was practiced by the Prophet (r) in the early days of Islaam, but he later abolished it.

Waaqid ibn ‘Amr said, “I witnessed a bier of the Salamah tribe so I stood up until Naafi‘ ibn Jubayr said, “Sit down and I will give you some reliable information on this matter.” (When I sat down, he said) “Mas‘ood ibn al-Hakam az-Zarqee told me that he heard ‘Alee ibn Abee Taalib in Koofah Square say, )) ِﻭلُ ﺍﻟﻠﱠﻪﺴ ﺭﻜﹶﺎﻥ r ﺩﻌ ﺒﻠﹶﺱ ﺠﺓِ ﺜﹸﻡﺎﻡِ ﻓِﻲ ﺍﻟﹾﺠِﻨﹶﺎﺯﻨﹶﺎ ﺒِﺎﻟﹾﻘِﻴﺭ ﺃَﻤ ﻠﹸﻭﺱِﻨﹶﺎ ﺒِﺎﻟﹾﺠﺭﺃَﻤ ﻭﺫﹶﻟِﻙ ((. “Allaah’s Messenger used to order us to stand for the bier at first then later he used to sit and ordered us to sit also.”58 Transporting the Bier in a funeral coach or vehicle (hearse) according to the traditions of non-Muslims is forbidden. Carts which could have been used to transport the dead existed in the Prophet’s time, but he instructed his followers to walk and carry the bier with their own hands. The Prophet (r) explicitly instructed his followers on numerous occasions to differ in their religious and social customs from non-Muslims.59 For example: 56 Collected by at-Tahaawee (1/278) and authenticated in Ahkaamul-Janaa’iz, pp.73-74. 57 Collected by Ibn Abee Shaybah in al-Musannaf, vol.4, no.101, at-Tahaawee (1/279), alBayhaqee (4/25), and Ahmad (754) and authenticated in Ahkaamul-Janaa’iz, p.74. 58 Collected by Ahmad, al-Bayhaqee and Ibn Hibbaan. See also Sahih Muslim, vol.2, pp.455-6, nos.2099 & 2100, Sunan Abu Dawud, vol.2, p.901 no.3169, Sunan Ibn-i-Majah, vol.2, p.417, no.1544, Muwatta, p.110, no.545 and Mishkat Al-Masabih, vol.1, p.353. 8 َ ﻗﹶﺎلﺭﻤﻥِ ﻋﻥِ ﺍﺒﻋ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﻗﹶﺎلَ ﺭ r : )) ﻡ ﻤِﻨﹾﻬﻭﻡٍ ﻓﹶﻬ ﺒِﻘﹶﻭﻪ ﺘﹶﺸﹶﺒﻥﻤ ((. Ibn ‘Umar quoted Allaah’s Messenger (r) as saying, “Whoever imitates a people becomes one of them.”60 The Prophet (r) also warned his followers against imitating others by prophesying that future generations of Muslims would imitate the practises of other religious groups and customs of other nations.  ﺃَﺒِﻲ ﺴﻥﻋ  ﺍﻟﻨﱠﺒِﻲﻌِﻴﺩٍ ﺃَﻥ r ﻗﹶﺎلَ : )) ﺍﻉٍ ﺎ ﺒِﺫِﺭﺍﻋﺫِﺭﺭٍ ﻭﺍ ﺒِﺸِﺒﺭ ﺸِﺒﻠﹶﻜﹸﻡ ﻗﹶﺒﻥ ﻤﻨﹶﻥ ﺴﻥﻟﹶﺘﹶﺘﱠﺒِﻌ ﻭﻩﻠﹶﻜﹾﺘﹸﻤ ﻟﹶﺴﺏ ﻀﺭﺤﻠﹶﻜﹸﻭﺍ ﺠ ﺴﺘﱠﻰ ﻟﹶﻭﺤ (( ﻯ ﻗﹶﺎلَﺎﺭﺍﻟﻨﱠﺼ ﻭﻭﺩﻬﻭلَ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻴﺴﺎ ﺭﻗﹸﻠﹾﻨﹶﺎ ﻴ :)) ﻥﻓﹶﻤ (( ؟ Aboo Sa‘eed al-Khudree related that the Prophet (r) said, “You will follow the ways of those nations who were before you, inch by inch, yard by yard, so much so that if they entered a lizard’s hole, you would follow them.” We asked: O Messenger of Allaah, [do you mean] the Jews and Christians? He replied, “[If not them] who else?”61 In another narration by Aboo Hurayrah in which the Prophet made a similar statement about following the customs of other people, his companions asked: O Messenger of Allaah, [do you mean people] like those of Persia and Rome?

He replied, “Who are the people besides them?”62 Furthermore, the Prophet’s instructions to follow the bier becomes difficult, if not impossible, in some cases, and the goal of remembering the next life is often lost as people are distanced from the dead. Al-Mugheerah narrated that the 59 Al-Albaanee collected most of the narrations prohibiting immitation in his book Hijaab alMar’ah al-Muslimah fil-Kitaab was-Sunnah. 60 Sunan Abu Dawud, vol.3, p. 1127, no.4020 and authenticated in sahih Sunan Abee Daawood, vol.2, p.761, no.3401. 61 Sahih al-Bukhari, vol.9, pp.314-5, no.422 and Sahih Muslim, vol.4, p.1403, no.6448. 62 Sahih al-Bukhari, vol.9, p.314, no.421. Prophet (r) said, “The rider should go behind the bier while those on foot can walk behind it, in front of it, on its right and on its left, keeping near to it.”63 In countries where Muslims are a relatively new minority, like America, England, France and Germany, where there are virtually no Muslim neighbourhoods with mosques and Muslim graveyards nearby, the use of motorized transportation for part of the funeral procession is unavoidable. In fact, in some of these countries, the laws specify that a hearse must be used to transport the dead. Such circumstances represent exceptions to the general rule. However, Muslims in these lands should still try their utmost to avoid imitation to whatever degree they can. 63 Collected by the authors of the four Sunans.

Sunan Abu Dawud, vol.2, p.902, no.3174, Sunan Ibn-i-Majah, vol.2, p.384, no.1481 and Mishkat Al-Masabih, vol.1, pp.350-1. It is authenticated in sahih Sunan Abee Daawood, vol.2, p.612, no.2723.

CHAPTER FOUR: FUNERAL PRAYER A.

Injunctions Concerning the Prayer The performance of Salaah al-Janaazah is considered Fard Kifaayah (a communal duty). If someone is buried without it being performed, the whole community is held responsible, but as long as some gather and perform it, the obligation is removed from the community as a whole. EXCEPTIONS A Child Below the Age of Puberty: A child born dead or aborted after the fourth month, or one that dies before reaching puberty, does not have to have a funeral prayer because they have been guaranteed paradise by Allaah and His Prophet (r). This fact is borne out by ‘Aaeshah’s statement, ﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻋﻥﻋ : ))  ﺍﻟﻨﱠﺒِﻲﻥ ﺒﺍﻫِﻴﻡﺭﺎﺕﹶ ﺇِﺒﻤ r ﻪِ ﻠﹶﻴلﱢ ﻋﺼ ﻴﺍ ﻓﹶﻠﹶﻡﺭ ﺸﹶﻬﺸﹶﺭﺔﹶ ﻋﺎﻨِﻴ ﺜﹶﻤﻥ ﺍﺒﻭﻫ ﻭ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﺭ ((. r “The Prophet’s son Ibraaheem died when he was eighteen months old and the Prophet (r) did not make salaah for him.”1 Although the funeral prayer is not fard (compulsory) in this case, it is still legally a part of the Sharee‘ah, recommended and was done by the Prophet (r) on other occasions. For example, al-Mugheerah ibn Shu‘bah reported that the Prophet (r) said, )) ِﺔﻤﺤﺍﻟﺭﺓِ ﻭﻐﹾﻔِﺭﻪِ ﺒِﺎﻟﹾﻤﻴﺍﻟِﺩﻰ ﻟِﻭﻋﺩﻴﻪِ ﻭﻠﹶﻴﻠﱠﻰ ﻋﺼﻘﹾﻁﹸ ﻴﺍﻟﺴﻭ ((. 1 Sunan Abu Dawud, vol.2, p. 905, no.3181 and authenticated in sahih Sunan Abee Daawood, vol.2, p.614, no.2730. “Salaah is made for the aborted child and forgiveness and mercy is asked for his parents.”2 ‘Aa’ishah also reported that a dead child from the Ansaars was brought to the Prophet (r) and he led salaah for it.3 A Child Aborted Before the Fourth Month: If the child was aborted before the fourth month, there is no funeral prayer for it since it was not considered living in the human sense.4 This ruling is based on the hadith related by Ibn Mas‘ood in which the Prophet (r) was quoted as saying, ))ﻜﹸ ﻴ ﺜﹸﻡﻠﹶﻘﹶﺔﹰ ﻤِﺜﹾلَ ﺫﹶﻟِﻙ ﻋﺎ ﺜﹸﻡﻤﻭ ﻴﻌِﻴﻥﺒﻪِ ﺃَﺭﻁﹾﻥِ ﺃُﻤ ﻓِﻲ ﺒﻊﻤﺠ ﻴﻜﹸﻡﺩ ﺃَﺤ ﺇِﻥ ﻐﹶﺔﹰ ﻤِﺜﹾلَ ﺫﹶﻟِﻙﻀ ﻤﻭﻥ ﻌِﻴﺩ ﺴ ﺃَﻭﺸﹶﻘِﻲﻠِﻪِ ﻭﺃَﺠﻗِﻪِ ﻭﻊٍ ﺒِﺭِﺯﺒ ﺒِﺄَﺭﺭﺅْﻤﻠﹶﻜﹰﺎ ﻓﹶﻴ ﻤﺙﹸ ﺍﻟﻠﱠﻪﻌﺒ ﻴﺜﹸﻡ ((. “Verily the creation of each one of you comes together in his mother’s stomach for forty days, then he becomes a leach-like clot for a similar period, then he becomes a clump of flesh for a similar period, then an angel is sent to him and the angel blows his soul into him.”5 The Martyr (Shaheed): Salaatul-Janaazah is also not required for one who dies or is killed while fighting for the cause of Islaam. Such an individual can be buried without Salaatul-Janaazah as was mentioned earlier in the case of the martyrs of the Battle of Uhud.

However, the funeral prayer may be made for martyrs since the Prophet (r) did perform Salaatul-Janaazah for those who died in battle on other occasions. 2 Sunan Abu Dawud, vol.2, p.902, no.3174, Sunan Ibn-I-Majah, vol.2, p.398 no.1507 and Mishkat Al-Masabih, vol.1, p.350 and authenticated in sahih Sunan Abee Daawood, vol.2, p.612, no.2723. 3 Sahih Muslim, vol.4, p.1400, no.6436 and Sunan Ibn-i-Majah, vol.1, pp.48-9, no.82. 4 Ahkaamul-Janaa’iz, p.81. 5 Sahih al-Bukhari, vol.8, p.387, no.593 and Sahih Muslim, vol.4, p.1391, no.6390. ﺇِﻟﹶﻰﺎﺀﺍﺏِ ﺠﺭ ﺍﹾﻷَﻋﻼﹰ ﻤِﻥﺠ ﺭﺎﺩِ ﺃَﻥﻥِ ﺍﻟﹾﻬﺍﺩِ ﺒ ﺸﹶﺩﻥﻋ r ﻙﻌ ﻤﺎﺠِﺭ ﻗﹶﺎلَ ﺃُﻫ ﺜﹸﻡﻪﻌﺍﺘﱠﺒ ﺒِﻪِ ﻭﻥ ﻓﹶﺂﻤ ﻭﺍ ﻓِﻲ ﻗِﺘﹶﻀ ﻨﹶﻬﻓﹶﻠﹶﺒِﺜﹸﻭﺍ ﻗﹶﻠِﻴﻼﹰ ﺜﹸﻡ  ﺒِﻪِ ﺍﻟﻨﱠﺒِﻲ ﻓﹶﺄُﺘِﻲﻭﺩﺎلِ ﺍﻟﹾﻌ r  ﺍﻟﻨﱠﺒِﻲ ﻜﹶﻔﱠﻨﹶﻪ ﺜﹸﻡﻡﻬ ﺴﻪﺎﺒ ﺃَﺼلُ ﻗﹶﺩﻤﺤ ﻴ r ﺔِ ﺍﻟﻨﱠﺒِﻲﺒ ﻓِﻲ ﺠ r ﻪِﻠﹶﻴﻠﱠﻰ ﻋ ﻓﹶﺼﻪﻤ ﻗﹶﺩ ﺜﹸﻡ . Shidaad ibn al-Haad reported that one of the Bedouins came to the Prophet (r), accepted Islaam and made Hijrah along with him. He stayed in Madeenah for a short time then he went out to fight the enemy. During the battle he was killed by an arrow. After the battle his body was brought to the Prophet (r). The Prophet (r) shrouded him in his own cloak then stepped forward and led the salaah for him.”6 An Executed Criminal: One who voluntarily confesses to a crime whose punishment is death should be prayed for, since such a confession is an unparalleled form of true repentence. ﺍﻥﺭ ﻋِﻤﻥﻋ ﺍﻟﻠﱠﻪِ ﻨﹶﺔﹶ ﺃَﺘﹶﺕﹾ ﻨﹶﺒِﻲﻴﻬ ﺠﺃَﺓﹰ ﻤِﻥﺭ ﺍﻤﻥٍ ﺃَﻥﻴﺼﻥِ ﺤﺒ r ﻨﹶﻰ ﻓﹶﻘﹶﺎﻟﹶﺕﹾ  ﺍﻟﺯﻠﹶﻰ ﻤِﻥﺒ ﺤﻫِﻲ ﻭ ﺍﻟﻠﱠﻪِ ﺎ ﻨﹶﺒِﻲﻋ ﻓﹶﺩﻠﹶﻲ ﻋﻪﺍ ﻓﹶﺄَﻗِﻤﺩﺕﹸ ﺤﺒ ﺍﻟﻠﱠﻪِ ﺃَﺼﺎ ﻨﹶﺒِﻲﻴ r ﺎ ﻓﹶﻘﹶﺎلَ ﻬﻟِﻴ ﻭ : )) ﺎ ﻓﹶﺈِﺫﹶﺍ ﻬ ﺇِﻟﹶﻴﺴِﻥ ﺃَﺤ ﺕﹾ ﻓﹶﺄْﺘِﻌﻀﻭ ﺎﻨِﻲ ﺒِﻬ (( ﺍﻟﻠﱠﻪِ ﺎ ﻨﹶﺒِﻲ ﺒِﻬﺭلَ ﻓﹶﺄَﻤﻓﹶﻔﹶﻌ r ﺕﹾ ﺜﹸﻡﺠِﻤﺎ ﻓﹶﺭ ﺒِﻬﺭ ﺃَﻤﺎ ﺜﹸﻡﻬﺎﺒﺎ ﺜِﻴﻬﻠﹶﻴ ﻓﹶﺸﹸﻜﱠﺕﹾ ﻋ ﻨﹶﺕﹾ ﻓﹶﻘﹶﺎلَ ﺯﻗﹶﺩ ﺍﻟﻠﱠﻪِ ﻭﺎ ﻨﹶﺒِﻲﺎ ﻴﻬﻠﹶﻴﻠﱢﻲ ﻋ ﺘﹸﺼﺭﻤ ﻋﺎ ﻓﹶﻘﹶﺎلَ ﻟﹶﻪﻬﻠﹶﻴﻠﱠﻰ ﻋﺼ : )) ﺔﹰ ﻟﹶﻭﺒﺕﹾ ﺘﹶﻭ ﺘﹶﺎﺒﻟﹶﻘﹶﺩ ﻗﹸﺴِﻡﺘﹾﻬﺴِﻌﺩِﻴﻨﹶﺔِ ﻟﹶﻭلِ ﺍﻟﹾﻤ ﺃَﻫ ﻤِﻥﻌِﻴﻥﺒ ﺴﻥﻴﺕﹾ ﺒﻤ ((. ‘Imraan ibn Husayn reported that a woman pregnant from adultery, from the Juhaynah tribe came to the Prophet (r) and said, ‘I have committed a capital offense so apply the law to me.” The Prophet (r) called her guardian and said, “Treat her well, and when she delivers bring her back to me.” When he brought her back, the Prophet (r) ordered that her clothes be drawn tight around her, then he ordered that she be stoned to death.

After that he led the funeral prayers for her, so Umar asked him, “Will you pray for her, O Prophet of Allaah, even though she committed adultery?” The Prophet (r) replied, “Verily she repented such a 6 sahih Sunan an-Nasaa’ee, vol.2, p.420, no.1845. See also Ahkaamul-Janaa’iz, pp.62 and 82. great repentence that if it were divided up among seventy residents of Madeenah it would have been more than enough for all of them.”7 The Corrupt: The funeral prayer should be held even for those who were known to be corrupt, like alcholics, drug addicts, adulterers, and those who abandoned prayer and Zakaah, while acknowledging that they are compulsory duties.8 However, it is preferable that the scholars and the pious do not join in the funeral prayer for them as a punishment for them and discouragement for others like them. It was the practice of the Prophet (r) not to pray for those who committed major sins, although he did allow others to do so. Aboo Qataadah said: ِﻭلِ ﺍﻟﻠﱠﻪﺴ ﺭﻜﹶﺎﻥ r ﺇِﻥﺎ، ﻭﻬﻠﹶﻴﻠﱠﻰ ﻋ ﻓﹶﺼ ﻗﹶﺎﻡﺭﺎ ﺨﹶﻴﻬﻠﹶﻴ ﻋ ﺃُﺜﹾﻨِﻲﺎ، ﻓﹶﺈِﻥﻨﹾﻬﺄَلَ ﻋﺓٍ ﺴﻨﹶﺎﺯ ﻟِﺠﻋِﻲ ﺇِﺫﹶﺍ ﺩ ﻠﹶ ﻋﺃُﺜﹾﻨِﻲ ﺎﻠِﻬ ﻗﹶﺎلَ ِﻷَﻫ ﺫﹶﻟِﻙﺭﺎ ﻏﹶﻴﻬﻴ : )) ﺎ ﺒِﻬ ﺸﹶﺄْﻨﹸﻜﹸﻡ (( ﺎﻬﻠﹶﻴلﱢ ﻋﺼ ﻴﻟﹶﻡ، ﻭ . “If the Messenger of Allaah (r) was invited to lead a funeral prayer, he would ask about the dead person. If good was said about the person, he would get up and lead the prayer. But if other than that were said, he would tell the family, “It is your affair to deal with.” and he would not take part in the funeral prayer for the person.9 ﺇِﻟﹶﻰﻩﺎﺭ ﺠﺎﺀﻪِ ﻓﹶﺠﻠﹶﻴ ﻋلٌ ﻓﹶﺼِﻴﺢﺠ ﺭﺭِﺽﺓﹶ ﻗﹶﺎلَ ﻤﺭﻤ ﺴﻥ ﺒﺎﺒِﺭﺠ ﻭلِ ﺍﻟﻠﱠﻪِ ﺴﺭ r  ﻗﹶﺩ ﺇِﻨﱠﻪ ﻓﹶﻘﹶﺎلَ ﻟﹶﻪ ﺎﺕﹶ ﻗﹶﺎلَﻤ : )) ﺎﻤ ﻭ ﺭِﻴﻙﺩﻴ (( ؟ ﻗﹶﺎلَ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﻗﹶﺎلَ ﺭﺘﹸﻪﺃَﻴﺃَﻨﹶﺎ ﺭ r : )) ﺕﹾﻤ ﻴ ﻟﹶﻡﺇِﻨﱠﻪ (( ﻗﹶﺎلَ ﻭلِ ﺍﻟﻠﱠﻪِ ﺴ ﺇِﻟﹶﻰ ﺭﺎﺀﻪِ ﻓﹶﺠﻠﹶﻴ ﻋ ﻓﹶﺼِﻴﺢﻊﺠﻓﹶﺭ r ﺎﺕﹶ ﻓﹶﻘﹶﺎلَ ﺍﻟ ﻤ ﻗﹶﺩ ﻓﹶﻘﹶﺎلَ ﺇِﻨﱠﻪ ﻨﱠﺒِﻲ r : ))  ﻟﹶﻡ ﺇِﻨﱠﻪ ﹾﺕﻤﻴ (( ﻭلِ ﺍﻟﻠﱠﻪِ ﺴ ﺍﻨﹾﻁﹶﻠِﻕﹾ ﺇِﻟﹶﻰ ﺭﺃَﺘﹸﻪﺭﻪِ ﻓﹶﻘﹶﺎﻟﹶﺕِ ﺍﻤﻠﹶﻴ ﻋ ﻓﹶﺼِﻴﺢﻊﺠﻓﹶﺭ r لُ ﺠ ﻓﹶﻘﹶﺎلَ ﺍﻟﺭﻩ ﻓﹶﺄَﺨﹾﺒِﺭ ﻓﹶﺎﻨﹾﻪﻌ ﺒِﻤِﺸﹾﻘﹶﺹٍ ﻤﻪ ﻨﹶﻔﹾﺴﺭ ﻨﹶﺤ ﻗﹶﺩﺁﻩلُ ﻓﹶﺭﺠ ﺍﻨﹾﻁﹶﻠﹶﻕﹶ ﺍﻟﺭ ﻗﹶﺎلَ ﺜﹸﻡﻨﹾﻪ ﺍﻟﹾﻌﻡﺍﻟﻠﱠﻬ ﻁﹶﻠﹶﻕﹶ ﺇِﻟﹶﻰ ﺍﻟﻨﱠﺒِﻲ r 7 Sahih Muslim, vol.3, pp.917, no.4207, Sunan Abu Dawud, vol.3, pp.1237-38, no.4426, Mishkat Al-Masabih, vol.1, pp. 759-760 and Riyaadh-us-Saleheen, vol.1, p.27, no.22. 8 Those who deny that prayer or Zakaah is obligatory become disbelievers, in which case no funeral prayer may be held for them. 9 Collected in Musnad Ahmad, vol.5, p.399 and al-Mustadrak, vol.1, p.374 and authenticated in Ahkaamul-Janaa’iz, p.84. َﺎﺕﹶ ﻓﹶﻘﹶﺎل ﻤ ﻗﹶﺩ ﺃَﻨﱠﻪﻩﺭﻓﹶﺄَﺨﹾﺒ : ))ﺭِﻴﻙﺩﺎ ﻴﻤ ﻭ (( ؟ ﻗﹶﺎلَﻪﻌ ﻤﺸﹶﺎﻗِﺹ ﺒِﻤﻪ ﻨﹶﻔﹾﺴﺭﻨﹾﺤ ﻴﺘﹸﻪﺃَﻴﻗﹶﺎلَ ﺭ : )) ﺘﹶﻪﺃَﻴﺃَﻨﹾﺕﹶ ﺭ (( ؟ ﻗﹶﺎلَ : ﻗﹶﺎلَﻡﻨﹶﻌ : )) ﻪِﻠﹶﻴ ﻋﻠﱢﻲ ﺇِﺫﹰﺍ ﻻﹶ ﺃُﺼ ((.

Jaabir Ibn Samurah reported that when a man got very sick and his family began screaming, his neighbour went to the Prophet (r) and told him that the man had died. The Prophet (r) asked him what made him think so and he replied that he saw him. The Prophet (r) then told him that he was not yet dead. When he returned, the man’s family again screamed and his wife told the neighbour to go and inform the Prophet (r). The neighbour asked Allaah to curse the man and then went to look at him. He found, that he killed himself with a broad blade, so he went and informed the Prophet (r) that he was dead.

When the Prophet (r) asked him how he knew, he described how he found him. The Prophet (r) then asked the neighbour if he saw the dead man with his own eyes and when he replied that he had, the Prophet (r) then said, “In that case, I won’t make salaah for him.”10 Debtors: In the beginning, the Prophet (r) refused to lead the funeral prayer for those who died leaving behind debts and no means to pay them. This was done to emphasize the importance of clearing one’s debts. However, he later led prayers for them and paid off their debts from charity. ِﻭلَ ﺍﻟﻠﱠﻪﺴ ﺭﺓﹶ ﺃَﻥﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r ﻙلْ ﺘﹶﺭﺄَلُ ﻫﺴ ﻓﹶﻴﻥﻴﻪِ ﺍﻟﺩﻠﹶﻴﺕِ ﻋﻴلِ ﺍﻟﹾﻤﺠﺅْﺘﹶﻰ ﺒِﺎﻟﺭ ﻴ ﻜﹶﺎﻥ ﻨِﻪِ ﻴﻟِﺩ ﺇِﻻﱠ ﻗﹶﺎلَ ﻪِ ﻭﻠﹶﻴﻠﱠﻰ ﻋ ﺼﻓﹶﺎﺀ ﻭﻙ ﺘﹶﺭﺙﹶ ﺃَﻨﱠﻪﺩ ﺤﺎﺀٍ ﻓﹶﺈِﻥ ﻗﹶﻀﻤِﻥ : )) ﺎﺤِﺒِﻜﹸﻡﻠﹶﻰ ﺼﻠﱡﻭﺍ ﻋﺼ (( ﻗﹶﺎلَﻪِ ﺍﻟﹾﻔﹸﺘﹸﻭﺡﻠﹶﻴ ﻋ ﺍﻟﻠﱠﻪﺎ ﻓﹶﺘﹶﺢﻓﹶﻠﹶﻤ : )) ﻥﻴﻪِ ﺩﻠﹶﻴﻋ ﻭﻓﱢﻲ ﺘﹸﻭﻥ ﻓﹶﻤ ﺃَﻨﹾﻔﹸﺴِﻬِﻡ ﻤِﻥﺅْﻤِﻨِﻴﻥﻟﹶﻰ ﺒِﺎﻟﹾﻤﺃَﻨﹶﺎ ﺃَﻭ ﻓﹶﻌ ﺜﹶﺘِﻪِﺭ ﻟِﻭﻭﺎﻻﹰ ﻓﹶﻬ ﻤﻙ ﺘﹶﺭﻥﻤ ﻭﺎﺅُﻩ ﻗﹶﻀﻠﹶﻲ ((. Aboo Hurayrah related that when the body of a person who died owing debts was brought to Allaah’s Messenger (r), he would ask whether he had left enough property to clear his debt. If the property left was sufficient, the Prophet would lead the funeral prayer for him, otherwise [he would not, and] he would tell his companions, “Do the prayers for your companion.” When Allaah opened the 10 Sahih Muslim, vol.2, p.464, no.2133, Sunan Abu Dawud, vol.2, no.3179, pp. 903-4 and Sunan Ibn-i-Majah, vol.2, p.408, no.1526. gateways of victory for him, he said: I am closer to the believers than their own selves,11 so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property, it goes to his heirs.”12 Burial without Salaah: It is allowable to perform the funeral prayer by the grave of someone who was buried without Salaatul-Janaazah being performed for him. َﺎﺱٍ ﻗﹶﺎلﺒﻥِ ﻋﻥِ ﺍﺒﻋ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﺭ ﻜﹶﺎﻥﺎﻥﺎﺕﹶ ﺇِﻨﹾﺴﻤ r ﺎ ﻼﹰ ﻓﹶﻠﹶﻤ ﻟﹶﻴﻓﹶﻨﹸﻭﻩلِ ﻓﹶﺩﺎﺕﹶ ﺒِﺎﻟﻠﱠﻴ ﻓﹶﻤﻩﻭﺩﻌ ﻴ ﻓﹶﻘﹶﺎلَ ﻭﻩﺭ ﺃَﺨﹾﺒﺢﺒﺃَﺼ : )) ﻭﻨِﻠِﻤ ﺘﹸﻌ ﺃَﻥﻜﹸﻡﻨﹶﻌﺎ ﻤ ﻤ ؟ﻲ (( ﻨﹶﺎ ﺔﹲ ﻓﹶﻜﹶﺭِﻫﻜﹶﺎﻨﹶﺕﹾ ﻅﹸﻠﹾﻤلُ ﻭ ﺍﻟﻠﱠﻴﻗﹶﺎﻟﹸﻭﺍ ﻜﹶﺎﻥ ﻪِ ﻠﹶﻴﻠﱠﻰ ﻋ ﻓﹶﺼﻩﺭ ﻓﹶﺄَﺘﹶﻰ ﻗﹶﺒﻙﻠﹶﻴ ﻨﹶﺸﹸﻕﱠ ﻋﺃَﻥ .

Ibn ‘Abbaas reported that a man whom the Prophet (r) used to visit died and was buried at night. When they informed the Prophet (r) in the morning, he asked what prevented them from telling him and they said that they did not want to place an unnecessary burden on him. The Prophet (r) then went with them to his grave and led them in salaah for him.13 Salaatul-Ghaa’ib : If someone dies in a country or situation where there is no one to perform the Salaatul-Janaazah for him, it is permitted for a group of Muslims to make a funeral prayer for him in his absence. This prayer is known as Salaatul-Ghaa’ib. ﺓﹶ ﻗﹶﺎلَ ﻨﹶﻌﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﻰ ﺭ r ﻔﱡﻭﺍ ﺨﹶﻠﹾﻔﹶﻪﺩِﻴﻨﹶﺔِ ﻓﹶﺼ ﺒِﺎﻟﹾﻤﻭﻫﺎﺒِﻪِ ﻭﺤ ِﻷَﺼﺎﺸِﻲ ﺍﻟﻨﱠﺠ ﻪِﻠﹶﻴﻠﱠﻰ ﻋﺼﻭ . 11 This statement is in reference to verse 6 of chapter al-Ahzaab (33). } ْاﻟﻨﱠﺒِﻲﱡ أَوْﻟَﻰ ﺑِﺎﻟْﻤُﺆْﻣِﻨِﯿﻦَ ﻣِﻦْ أَﻧْﻔُﺴِﮭِﻢ { “ The Prophet is closer to the believers than their own selves.” 12 Sahih Muslim, vol.3, p.855, no.3944. 13 Sahih Al-Bukhari vol.2, p.192, no.339, p.228, no.407, Sahih Muslim vol.2, p.453, no.2084, Sunan Abu Dawud, vol.2, pp.910-11, no.3197, Sunan Ibn-i-Majah, vol.2, pp.410-11, no.1530 and Mishkat Al-Masabih, vol.1, p.349. 6 Aboo Hurayrah reported that when Allaah’s Messenger announced the death of the Najaashee14 to his companions while they were in Madeenah and they lined up behind him and prayed [the funeral prayer] for him.15 Disbelievers : The performance of funeral prayers or even seeking forgiveness or mercy for those who die in open disbelief or Nifaaq (subtle disbelief) is strictly forbidden based on the following instruction of Allaah in the Qur’aan: } وَﻻَ ﺗُﺼَﻞﱢ ﻋَﻠَﻰ أَﺣَﺪٍ ﻣﱢﻨْﮭُﻢ ﻣﱠﺎتَ أَﺑَﺪًا وَﻻَ ﺗَﻘُﻢ ﻋَﻠَﻰ ﻗَﺒْﺮِهِ إِﻧﱠﮭُﻢْ ﻛَﻔَﺮُوا ﺑِﺎﷲِ وَرَﺳُﻮﻟِﮫِ وَﻣَﺎﺗُﻮا وَھُﻢ ﻓَﺎﺳِﻘُﻮنَ { “Do not ever pray for any of them who die, and do not stand by their graves, for verily they have disbelieved in Allaah and His Messenger and died in sin.”16 This verse was revealed when the Prophet (r) prayed the funeral prayer for ‘Abdullaah ibn Ubayy, the leader of the hypocrites of Madeenah. Umar reported that, after that Allaah’s Messenger (r) never prayed for a Munaafiq nor stood by his grave until Allaah took him.  ﺇِﻟﹶﻰ ﺍﻟﻨﱠﺒِﻲﻲﻥِ ﺃُﺒﺩِ ﺍﻟﻠﱠﻪِ ﺒﺒ ﻋﻥ ﺍﻟﻠﱠﻪِ ﺒﺩﺒ ﻋﺎﺀ ﻗﹶﺎلَ ﺠﺭﻤﻥِ ﻋﻥِ ﺍﺒﻋ r ﻓﹶﻘﹶﺎلَ ﻭﻩﺎﺕﹶ ﺃَﺒ ﻤ ﺤِﻴﻥ ﺘﹶﻐﹾﻔِﺭﺍﺴﻪِ ﻭﻠﹶﻴلﱢ ﻋﺼ ﻓِﻴﻪِ ﻭ ﺃُﻜﹶﻔﱢﻨﹾﻪﻙﻁِﻨِﻲ ﻗﹶﻤِﻴﺼﺃَﻋ ﻓﹶﺂﺫِﻨﹸﻭﻨِﻲ ﻏﹾﺘﹸﻡﻗﹶﺎلَ ﺇِﺫﹶﺍ ﻓﹶﺭ ﻭﻪ ﻗﹶﻤِﻴﺼﻁﹶﺎﻩ ﻓﹶﺄَﻋ ﻟﹶﻪ ﻓﹶﻘﹶﺎلَﻨﹶﺎﻓِﻘِﻴﻥﻠﹶﻰ ﺍﻟﹾﻤ ﻋﻠﱢﻲ ﺘﹸﺼ ﺃَﻥﻰ ﺍﻟﻠﱠﻪ ﻨﹶﻬ ﻗﹶﺩﺱﻗﹶﺎلَ ﺃَﻟﹶﻴ ﻭﺭﻤ ﻋﻪﺫﹶﺒ ﺠﻠﱢﻲﺼ ﻴ ﺃَﻥﺍﺩﺎ ﺃَﺭﻓﹶﻠﹶﻤ : )) 14 ‘Negus’ (Ar. Najaashee) was the title of the Ethiopian ruler with whom a group of eighty three Muslims from Makkah sought refuge prior to their migration to Madeenah.

He converted to Islaam after listening to a reading of chapter 19 from the Qur’aan (The Life of Muhammad, pp.146-155). 15 Sahih al-Bukhari, vol.2, p.191 no.337, Sahih Muslim, vol.2, p.452, no.2082, Sunan Abu Dawud, vol.2, p.911 no.3198, Sunan Ibn-i-Majah, vol.2, p.412, no.1534 and p.413 no.1535 and Mishkat Al-Masabih, vol.1, p.348. 16 surah at-Tawbah (9):84 ِﻥﺘﹶﻴ ﺨِﻴﺭﻥﻴﺃَﻨﹶﺎ ﺒ : ﻻﹶ ﺘﹶ ﺃَﻭﻡ ﻟﹶﻬﺘﹶﻐﹾﻔِﺭﺍﺴ ﻡ ﻟﹶﻬﺘﹶﻐﹾﻔِﺭﺴ (( لَ ﺍﻟﻠﱠﻪﻪِ ﻓﹶﺄَﻨﹾﺯﻠﹶﻴﻠﱠﻰ ﻋﻓﹶﺼ ) ﻠﹶﻰ لﱢ ﻋﻻﹶ ﺘﹸﺼﻭ ﺭِﻩِ ﻠﹶﻰ ﻗﹶﺒ ﻋﻻﹶ ﺘﹶﻘﹸﻡﺍ ﻭﺩﺎﺕﹶ ﺃَﺒ ﻤﻡﺩٍ ﻤِﻨﹾﻬﺃَﺤ ( ﻬِﻡﻠﹶﻴﻼﹶﺓﹶ ﻋ ﺍﻟﺼﻙﻓﹶﺘﹶﺭ . Ibn ‘Umar narrated that when ‘Abdullaah ibn Ubayy died, his son came to the Prophet (r) and said: O Messenger of Allaah, give me your shirt to shroud him, lead his funeral prayer and ask forgiveness for him. So Aallaah’s Messenger (r) gave him his shirt and said, “Inform me (when the prayer is ready) and I will lead the prayer for him.” When he informed him and the Prophet (r) was about to lead the funeral prayer, ‘Umar took hold of his hand and asked: Hasn’t Allaah forbidden you to pray for the hypocrites? He replied, “I have two choices: ask for their forgiveness or do not ask for their forgiveness.”17 So he led the funeral prayer and the verse: “Do not ever pray for any of them who die...” was revealed.18 Abdullaah ibn ‘Umar reported that, after that Allaah’s Messenger (r) never prayed for a Munaafiq nor stood by his grave until Allaah took him.19 ﻪِ ﺍﻟﻨﱠﺒِﻲﻠﹶﻴﺨﹶلَ ﻋﻓﹶﺎﺓﹸ ﺩﺎ ﻁﹶﺎﻟِﺏٍ ﺍﻟﹾﻭﺕﹾ ﺃَﺒﺭﻀﺎ ﺤ ﺃَﺒِﻴﻪِ ﻗﹶﺎلَ ﻟﹶﻤﻥﺏِ ﻋﻴﺴﻥِ ﺍﻟﹾﻤﻌِﻴﺩ ﺒ ﺴﻥﻋ r ﻩﻋِﻨﹾﺩ ﻭ ﺔﹶ ﻓﹶﻘﹶﺎلَ ﺍﻟﻨﱠﺒِﻲﻴ ﺃَﺒِﻲ ﺃُﻤﻥﺍﻟﻠﱠﻪِ ﺒﺩﺒﻋلٍ ﻭﻬﻭ ﺠﺃَﺒ : r ﺇِﻻﱠ  ﻗﹸلْ ﻻﹶ ﺇِﻟﹶﻪﻡ ﻋﺃَﻱ ﺎ ﻋِﻨﹾﺩ ﺒِﻬ ﻟﹶﻙﺎﺝ ﺃُﺤﺍﻟﻠﱠﻪ ﻁﱠﻠِﺏِ ﻓﹶﻘﹶﺎلَ ﺩِﺍﻟﹾﻤﺒ ﻤِﻠﱠﺔِ ﻋﻥ ﻋﻏﹶﺏﺎ ﻁﹶﺎﻟِﺏٍ ﺃَﺘﹶﺭﺎ ﺃَﺒﺔﹶ ﻴﻴ ﺃَﺒِﻲ ﺃُﻤﻥﺍﻟﻠﱠﻪِ ﺒﺩﺒﻋلٍ ﻭﻬﻭ ﺠﺍﻟﻠﱠﻪِ ﻓﹶﻘﹶﺎلَ ﺃَﺒ ﺍﻟﻨﱠﺒِﻲ r : ))ﻨﹾﻙ ﻋ ﺃُﻨﹾﻪﺎ ﻟﹶﻡ ﻤ ﻟﹶﻙﻥﺘﹶﻐﹾﻔِﺭَﻷَﺴ (( ﻟﹶﺕﹾ ﻓﹶﻨﹶﺯ }ﺎ ﻜﹶﺎﻥ ﻤ ﻨﹸﻭﺍ ﺃَﻥ ﺁﻤﺍﻟﱠﺫِﻴﻥ ﻭ ﻟِﻠﻨﱠﺒِﻲ ﺤِﻴﻡِ  ﺍﻟﹾﺠﺎﺏﺤ ﺃَﺼﻡ ﺃَﻨﱠﻬﻡ ﻟﹶﻬﻥﻴﺎ ﺘﹶﺒﺩِ ﻤﻌ ﺒﻰ ﻤِﻥﺒ ﻜﹶﺎﻨﹸﻭﺍ ﺃُﻭﻟِﻲ ﻗﹸﺭﻟﹶﻭ ﻭﺸﹾﺭِﻜِﻴﻥﻭﺍ ﻟِﻠﹾﻤﺘﹶﻐﹾﻔِﺭﺴﻴ { Al-Musayyib ibn Hazn reported that when Aboo Taalib was on his deathbed, the Prophet (r) went to him while Aboo Jahl and ‘Abdullaah ibn Abee Umayyah were with him. He said, “O uncle, say: There is no god worthy of worship but Allaah, so that I may plead your case with it before Allaah.” On hearing that, Aboo Jahl and ‘Abdullaah ibn Abee Umayyah said: O Aboo Taalib, will you renounce the religion of [our father] ‘Abdul-Muttalib? The Prophet then said, “I 17 This is in reference to chapter at-Tawbah (9):80. 18 Sahih al-Bukhari, vol.2, pp.201-2 no.359, Sahih Muslim, vol.4, pp.1456-7, no.6680, and Sunan Ibn-i-Majah, vol.2, p.401, no.1523. 19 See Sahih Muslim, vol.4, pp.1457, no.6681. will continue to ask forgiveness for you as long as I am not prohibitted.” Then Allaah revealed the verse: “The Prophet and Believers should not seek forgiveness for the idolators even if they were near relatives, once it is made clear that they are inhabitants of the Hell-Fire (9:113).”20 B.

The Jamaa‘ah (Congregation) Salaatul-Janaazah, like the five daily compulsory prayers, must be performed in congregation. This was the only way in which the Prophet (r) and his companion did it and the Prophet (r) said, ))ﻠﱢﻲﻭﻨِﻲ ﺃُﺼﺘﹸﻤﺃَﻴﺎ ﺭﻠﱡﻭﺍ ﻜﹶﻤﺼ ﻭ (( “Pray as you saw me pray.”21 The only exception to this rule was in the case of the funeral prayer for the Prophet (r) in which the Prophet’s companions all prayed separately due to the uniqueness of the situation and their state of confusion at the time. Three Rows: It is preferable that those behind the Imaam form at least three rows, as this was the Sunnah when the number was insufficient to fill the masjid. Aboo Umaamah reported that the Prophet (r) led the salaah for the dead along with seven people and he made them form three rows, two of which had two people in them.22 Maalik ibn Hubayrah also reported that the Prophet (r) said, )) ٍﻔﹸﻭﻑﻪِ ﺜﹶﻼﹶﺜﹶﺔﹸ ﺼﻠﹶﻴﻠﱢﻲ ﻋﺼﻭﺕﹸ ﻓﹶﻴﻤﻠِﻡٍ ﻴﺴ ﻤﺎ ﻤِﻥﻤﺏﺠ ﺇِﻻﱠ ﺃَﻭﻠِﻤِﻴﻥﺴ ﺍﻟﹾﻤﻤِﻥ ((. “Any Muslim who dies and three rows of Muslims make salaah for him, will be forgiven.”23 20 Sahih al-Bukhari, vol.6, p.158, no.197 and Sahih Muslim, vol.1, p.18, no.36. 21 Sahih al-Bukhari, vol.1, p.345, no.604. 22 Ahkaamul-Janaaiz, p.99 with support of following hadith. 2 Two Men: If there is only one man besides the Imaam, he should pray behind the Imaam and not beside him as in the case of all other salaahs. ِﻭلَ ﺍﻟﱠﻠﹶﻪﺴﺎ ﺭﻋﺔﹶ ﺩ ﻁﹶﻠﹾﺤﺔﹶ ﺃَﻥ ﺃَﺒِﻲ ﻁﹶﻠﹾﺤ ﻋﺒﺩِ ﺍﷲِ ﺒِﻥﻥﻋ r ﺔﹶ ﺤِﻴﻥﻥِ ﺃَﺒِﻲ ﻁﹶﻠﹾﺤﺭِ ﺒﻴﻤ ﺇِﻟﹶﻰ ﻋ ﻭلُ ﺍﻟﱠﻠﹶﻪِ ﺴ ﺭ ، ﻓﹶﺄَﺘﹶﺎﻩﻓﱢﻲﺘﹸﻭ r ﻭلُ ﺍﻟﱠﻠﹶﻪِ ﺴ ﺭﻡ ، ﻓﹶﺘﹶﻘﹶﺩﻨﹾﺯِﻟِﻬِﻡﻪِ ﻓﹼﻲ ﻤﻠﹶﻴﻠﱠﻰ ﻋ ﻓﹶﺼ r ﺃَ ﻜﹶﺎﻥ ، ﻭ ﻭ ﺒ ﻡﻫﺭ ﻏﹶﻴﻡﻬﻌ ﻤﻜﹸﻥ ﻴ ﻟﹶﻡﺔﹶ ،ﻭ ﺃَﺒِﻲ ﻁﹶﻠﹾﺤﺍﺀﻡٍ ﻭﺭﻠﹶﻴ ﺴ ﺃُﻡ ﻭﻩﺍﺀﺭﺔﹶ ﻭﻁﹶﻠﹾﺤ . ‘Abdullaah ibn Abee Talhah reported that Aboo Talhah called for the Allaah’s Messenger (r) when ‘Umayr Ibn Abee Talhah died. The Messenger of Allaah (r) came and made salaah for him in their house. Allaah’s Messenger (r) stepped forward and Aboo Talhah stood behind him, and Umm Sulaym stood behind Aboo Talhah.

There was no one else there with them.24 The Imaam: The Ameer or his assistant has more right to lead the funeral prayer than the deceased’s walee.25 Aboo Haazim said, “Verily I was present on the day of al-Hasan ibn ‘Alee’s death and I heard al-Husayn ibn ‘Alee say to Sa‘eed ibn al-‘Aas,26 “Go forward [and lead the salaah] for, if it was not [in accordance with the] Sunnah, I wouldn’t have put you forward.” He said that because there was some ill feeling between them.27 If neither the Ameer nor his representative is present, the one who has memorized the most Qur’aan should lead the funeral prayer, even if he is a child. 23 Sunan Abu Dawud, vol.2, p.899 no.3160 and Mishkat Al-Masabih, vol.1, pp. 353-4. This is authentic as a saying of the Sahaabee and not as the Prophet’s saying. See Da‘eef Sunan Aboo Daawood, pp.320-1, no.695 and Da‘eef Ibn Maajah. p.113 no.327. Also see Ahkaamul-Janaa’iz, p.100. 24 Collected by al-Bayhaqee, al-Haakim and at-Tabaraanee and authenticated in AhkaamulJanaa’iz, p.100. 25 Nearest male relative. 26 Sa‘eed ibn al-‘Aas was the Ameer of al-Madeenah at that time. He was a Sahaabee and one of those who wrote out copies of the ‘Uthmaanee Qur’aan. 27 Collected by al-Bayhaqee and authenticated in Ahkaamul-Janaa’iz, pp.100-01. 4 ﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﻨﱠﺒِﻲﻓﹶﺩ ﻭﻡ ﺃَﺒِﻴﻪِ ﺃَﻨﱠﻬﻥﺔﹶ ﻋﻠﹶﻤ ﺴﻥﻭ ﺒﺭﻤﻋ r ﻭلَ ﺴﺎ ﺭﺭِﻓﹸﻭﺍ ﻗﹶﺎﻟﹸﻭﺍ ﻴﻨﹾﺼ ﻴﻭﺍ ﺃَﻥﺍﺩﺎ ﺃَﺭ ﻓﹶﻠﹶﻤ ﻨﹶﺎ ﻗﹶﺎلَﺅُﻤ ﻴﻥﺍﻟﻠﱠﻪِ ﻤ : )) ﺁﻥِ ﺃَﺨﹾﺫﹰﺍ ﻟِﻠﹾﻘﹸﺭﺁﻥِ ﺃَﻭﺎ ﻟِﻠﹾﻘﹸﺭﻌﻤ ﺠﻜﹸﻡﺃَﻜﹾﺜﹶﺭ (( ﻗﹶﺎلَ ﻡِ  ﺍﻟﹾﻘﹶﻭ ﻤِﻥﺩ ﺃَﺤﻜﹸﻥ ﻴ ﻓﹶﻠﹶﻡ ﻡٍ ﺇِﻻﱠ ﺭ ﺠﺎ ﻤِﻥﻌﻤﺠﺕﹸ ﻤﺎ ﺸﹶﻬِﺩﻠﹶﺔﹲ ﻟِﻲ ﻓﹶﻤ ﺸﹶﻤﻠﹶﻲﻋ ﻭﺃَﻨﹶﺎ ﻏﹸﻼﹶﻡﻭﻨِﻲ ﻭﻤ ﻗﹶﺎلَ ﻓﹶﻘﹶﺩﺘﹸﻪﻌﻤﺎ ﺠ ﻤﻊﻤﺠ ﺫﹶﺍﻤِﻲ ﻫﻭ ﺇِﻟﹶﻰ ﻴﻨﹶﺎﺌِﺯِﻫِﻡﻠﹶﻰ ﺠﻠﱢﻲ ﻋﻜﹸﻨﹾﺕﹸ ﺃُﺼ ﻭﻡﻬﺎﻤﻜﹸﻨﹾﺕﹸ ﺇِﻤ . ‘Amr ibn Salamah reported that when a delegation from his tribe, which had come to the Prophet (r), prepared to leave they asked, “O Messenger of Allaah, who should lead us in salaah?” He replied, “The one who has memorized the most Qur’aan.” Since none of the tribe had memorized more than me, they put me forward - even though I was only a youth [of six or seven at the time].28 Whenever I was present at a gathering, I was made the Imaam and I have lead the salaah on their dead until today.”29 A Number of Dead: If there are a number of dead people, a single SalaatulJanaazah can be made for all of them. However, if there are males and females, the female bodies are placed in front of the Imaam and the males behind the Imaam even if they were young children. ﺎﻡﻠِﻲ ﺍﹾﻹِﻤﺎ ﻴ ﻤِﻤﻌِلَ ﺍﻟﹾﻐﹸﻼﹶﻡﺎ ﻓﹶﺠﻨِﻬﺍﺒ ﻜﹸﻠﹾﺜﹸﻭﻡٍ ﻭﺓﹶ ﺃُﻡﻨﹶﺎﺯ ﺠ ﺸﹶﻬِﺩﻓﹶلٍ ﺃَﻨﱠﻪﻥِ ﻨﹶﻭﺎﺭِﺙِ ﺒﻟﹶﻰ ﺍﻟﹾﺤﻭ ﻤﺎﺭﻤﻋ ﺓﹶ ﻓﹶﺭﻴﺭﻭ ﻫﺃَﺒﺓﹶ ﻭﻭ ﻗﹶﺘﹶﺎﺩﺃَﺒ ﻭﺭِﻱﻌِﻴﺩٍ ﺍﻟﹾﺨﹸﺩﻭ ﺴﺃَﺒﺎﺱٍ ﻭﺒ ﻋﻥﻡِ ﺍﺒﻓِﻲ ﺍﻟﹾﻘﹶﻭ ﻭﺕﹸ ﺫﹶﻟِﻙﻓﹶﺄَﻨﹾﻜﹶﺭ ﻘﹶﺎﻟﹸﻭﺍ : ﺫِﻩِ ﻫ ﻨﱠﺔﹸ ﺍﻟﺴ .

Naafi‘ reported that Ibn ‘Umar led the funeral prayer for nine dead Muslims, the dead males behind him and the women in front of him in one row. When the bier of Umm Kulthoom bint ‘Alee30 and her son Zayd was brought together and the youth was placed behind the Imaam, he disputed it and looked to Ibn ‘Abbaas, 28 This addition found in Sahih Al al-Bukhari, vol.5, pp.413-4, no.595. 29 Sunan Abu Dawud,vol.1, p.155, no.587 and authenticated in sahih Sunan Abee Daawood, vol.1, p.117, no.548. 30 Also the wife of ‘Umar ibn al-Khattaab. Aboo Hurayrah, Aboo Sa‘eed and Aboo Qataadah and asked, “What is this?” They replied, “It is the Sunnah.”31 It is also allowable that Salaatul-Janaazah be performed on each person individually as this was also done on occasion by the Prophet (r) and it is the original practice. َﺎﺱٍ ﻗﹶﺎلﺒﻥِ ﻋﻥِ ﺍﺒﻋ : ﺓﹶ ﺯﻤﻠﹶﻰ ﺤﻭلُ ﺍﻟﻠﱠﻪِ ﻋﺴﻗﹶﻑﹶ ﺭﺎ ﻭﻟﹶﻤ .. ﺭ ﻜﹶﺒﻠﹶﺔِ، ﺜﹸﻡﺊَ ﺇِﻟﹶﻰ ﺍﻟﹾﻘِﺒﻴ ﺒِﻪِ ﻓﹶﻬﺭﺃَﻤ ﺇِﻀِﻊ ﺒِﺸﹶﻬِﻴﺩٍ ﻭﺎ ﺃُﺘِﻲ، ﻜﹸﻠﱠﻤﺍﺀﺩﻪِ ﺍﻟﺸﱡﻬ ﺇِﻟﹶﻴﻤِﻊ ﺠﺎ، ﺜﹸﻡﻌﻪِ ﺘِﺴﻠﹶﻴﻋ ﻠﹶﻰ ﻋﻪِ ﻭﻠﹶﻴﻠﱠﻰ ﻋﺓﹶ ﻓﹶﺼﺯﻤﻟﹶﻰ ﺤ ﻼﹶﺓﹰ  ﺼﻥﻌِﻴﺒﺴﻥِ ﻭﺍﺀِ ﺍﺜﹾﻨﹶﻴﺩﻠﹶﻰ ﺍﻟﺸﱡﻬﻋﻪِ ﻭﻠﹶﻴﻠﱠﻰ ﻋﺘﱠﻰ ﺼ ﺤﻪﻌﺍﺀِ ﻤﺩﺍﻟﺸﱡﻬ . Ibn ‘Abbaas said: When Allaah’s Messenger came accross Hamzah, he asked for him and his body was prepared and placed in the direction of Makkah. He then prayed the funeral prayer using nine takbeers. Then the bodies of the other martyrs were brought.

Each martyr’s body was placed beside Hamzah’s body, one at a time, and he prayed for each along with Hamzah’s body until he completed seventy-two funeral prayers.32 C. Location of the Prayer According to the practice of the Prophet (r), there are two locations where the funeral prayer may be held; inside the masjid or outside the masjid at a prayer place reserved for it.