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مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيْهَا مَا نَشَآءُ لِمَنْ نُّرِيْدُ ثُمَّ جَعَلْنَا لَهْ جَهَنَّمَ يَصْلِهَا مَذْهُومًا قَدْحُوْرًا
{Whosoever desires this hasty world, we hasten to him there in whatsoever we will
unto whomsoever we intend, then we appoint for him hell; he will enter it
despised, rejected) (17:18)
Abdur Rahman ibn Awf « a », was very fearful of Allah, so he feared lest he fell in the
purview of this verse through it clearly applies to those who cherish this world and its
pleasures and noting else. He was not among them.
His fear and righteousness made him shun food even when he had been fasting and in
need of food.
This hadith is evidence that in times of need any kind of shroud that is available is sunnah
(Practice of Holy Prophet).
PROPHET'S TREATMENT OF THE CHIEF OF HYPOCRITES
(١٦٤٥) وَعَنْ جَابِرٍ قَالَ أَتُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَبْدَاللّهِ بْنَ أُتَّ بَعْدَ مَا أُدْخِلَ حُفْرَتَهُ فَأَمَرَبِهِ
فَأُخْرِ جَ فَوَضَعَه عَلَى رُكْبَتَيْهِ فَتَفَثَ فِيْهِ مِنْ رِيْقِهِ وَأَلْبَسَهُ قَمِيْصَهُ قَالَ وَكَانَ كَسَا عَبَّاسًا قَمِيْصًا (متفق عليه)
1645. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم came to
Abdullah ibn Ubayy when he had been lowered in his grave. So, he ordered (that
he should be taken out) and he was brought out. He placed him on his knees and
blew some of saliva into him and put his shirt on him. Jabir as a +, said that
Abdullah ibn Ubayy had previously clothed Abbas usd +, with his shirt.1
COMMENTARY: When the Prophet صلى الله عليه وسلم emigrated to Madinah from Makkah at
Allah's command, three different group emerged. The first was the fortunate and
honourable group of people who responded positively to the Prophet's صلى الله عليه وسلم call
sincerely. They believed in the unity of Allah and the Prophet's ,,ledo messenger ship.
They were blessed with the companionship of the Prophet صلى الله عليه وسلم as his sahabah
.رضى الله عنه (companions)
صلى الله عليه وسلم The second group was exactly its opposite. They opposed Allah's Messenger
openly. As a result, they were the most debased and v retched of the human race as
disbelievers and polytheists.
The third group comprised of the selfish, self centred people. They professed Islam
outwardly and moved with the Muslim but inwardly and secretly they worked to harm
Islam and hurt the Muslim. They had hypocrisy ingrained in them. In Islamic history they
came to be known as munafiq (hypocrites). Abdullah ibn Ubayy was the chief of this group.
Sayyiduna Abbas رضى الله عنه was the Prophet's صلى الله عليه وسلم paternal uncle. He had embraced
Islam much before the Battle of Badr, but had not disclosed his faith for some reason. In the
Battle of Badr, he was compelled to fight on the side of the disbelievers against Islam.
However, the Prophet صلى الله عليه وسلم had known that he was a Muslim, so he had instructed
the Muslim not to touch him.
When the Muslim emerged victorious and took a large number of infidels as captives,
Sayyiduna Abbas as a+, was one of them. When he was brought to Madinah, he had no
1 Bukhari # 5795, Muslim # 2-2773, Nasa'i # 1901, Musnad Ahmad 3-381.

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clothes on him. He was very tall, so it was not easy to find a suitable shirt for him.
However, Abdullah ibn Ubayy was also tall and he presented his shirt for Sayyiduna
صلى الله It was accepted out of necessity. So, when Ibn Ubayy died, the Prophet .رضى الله عنه Abbas
the presented his shirt so that a hypocrites favour did not remain against him. However
the Quran says:
وَلَّا تُصَلّ عَلَى أَحَدٍ مِنْهُمُ مَّاتَ آبَدًا وَلَا تَقْمُ عَلَى قَبْرِه
{And pray you never over any one of them that may die, nor stand over his grave}
(9:84)
Then why did the prophet صلى الله عليه وسلم go to the grave of Abdullah ibn Ubayy? The ulama
(Scholars) say that this happened before the foregoing verse was revealed. The Prophet
du, Ale à only meant to return his favour. Also, the son of Abdullah ibn Ubayy was a
sincere, true Muslim, so the Prophet صلى الله عليه وسلم had to comfort him.
CONCLUSION OF CHAPTER - SOME RULES ABOUT BATH & SHROUDING OF
THE DEAD & THE LAST MOMENTS
It is appropriate that while concluding this chapter, we outline some of the commands and
rulings about the moments prior to death, bath and shroud of the dead.
When the signs of death are very apparent on anyone, he must be oriented towards the
qiblah. This may be done by making him lie on his back with his feet towards the qiblah
and his head high in pillows so that it faces the qiblah. He should be prompted by reciting
audibly before him:
أَشْهَدُ أَنْ أَّا إِلهَ إِلَّ اللَّهُ وَأَتَّ مُحَتَّدًّا تَسُولُ اللهِ
(I bear witness the there is no God but Alah and I bear witness that Muhammad is
(صلى الله عليه وسلم Allah's Messenger
So that he is encourage to recite it. However, he should not be asked to recite it because he is
going through a difficult time and may utter something wrong. When the soul departs, all his
limbs must be put in order and cloth should be tied from under and cloth should be tied from
under his chin with the knot on his head to keep his mouth closed. His eyes should be shut
and the big toes should be brought together and tied so that his feet do not spread.
As for as possible, the bathing, shrouding and burial should be done quickly. A plank, or
large floorboard should be fumigated with aloes or some other such thing, three, five or
seven times from all round. Then, the body should be placed on it and its garments
removed. A piece of cloth 1.5 cubit by 2 cubits should be placed from his navel to thighs to
conceal his satr. (It is the portion of a male that must not be bared before anyone else. The
satr of female is her whole body).
METHOD OF BATH
One who is giving the bath should wrap some cloth on his own hand and, without looking
at it, he should put his h and inside the cloth that is placed on the navel down on the body,
and wash the private parts. Then he should go through the body's ablution without rinsing
his mouth and snuffing up water. Also hands should not be washed up to the wrists, but
the face should be washed and forearms should be washed up to and including, the
elbows. Then the head should be wiped. Then both feet should be washed. It is allowed to
moisten some cotton wool and sub it over his teeth and gums and into his nostrils three
times. If the dead person was in need of a purifying bath or had menses or lochia before
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death, then it is obligatory to insert water in the mouth and nostrils in this manner.
Cotton wool must be put in the dead person nostrils, mouth and ears so that water does not
enter them during ablution and bath.
After the ablution , marsh mellow must be applied to the head and beard; or something else
like soap must be applied to them and they should be washed. Then the body should be
turned on its right side and water with lotus leaves, slightly warm, should be poured from
head to feet three times so that the water reaches the other side that lies on the plank. Then
the body should be turned on the left side and the process should be repeated till water
reaches the side that rests on the plank.
Then the body must be made to sit resting on the person giving bath and its belly should be
massaged slowly and pressed slightly. If there is an excretion, that should be wiped off and
washed. However, it is not necessary to go through ablution or bath again.
Then the body should be turned on its right side and water treated with camphor should
be poured from head to feet three times.
If lotus leaves and camphor, etc. are not available then ordinary warm water should be
enough. It should be poured over him three times.
After bath, the entire body should be wiped with a piece of cloth. Perfume should be
applied to his head and beard. Camphor should be rubbed on the head, nose, palms, knees
and feet. The hair should not be combed. Nails should not be pared and heir should not be
cut. If he is not circumcised, then that should not be done.
Afterwards, the body should be enshrouded.
THE MASNUN SHROUD
It is sunnah (Practice of Holy Prophet) to use three pieces of garments for the shroud of a male.
(i)
Shirt that hangs from shoulder down to the feet.
(ii)
Izar or the waist wrapper.
(iii)
Over all wrapper or cloak.
The izar (or waist wrapper) extends from head to feet and the cloak is larger than it by one
cubit. This is the masnun shroud for men and the bare minimum is of two garments,
namely, izar and overall wrapper.
It is sunnah (Practice of Holy Prophet) to use five pieces of garments for woman.
.(i)
The shirt.
(ii)
. White scarf.
(iii)
Izar.
(iv)
Overall wrapper.
(v)
Chest covering or blouse.
The scarf should be three cubits long. The chest covering should be from armpits to knees
in length and enough in breadth to be fixed easily. The other three garments should be of
identical size as for men.
It is wrong to increase or decrease this masnun shroud.
The bare minimum shroud for women is three garment:
(i)
Izar.
(ii)
Scarf
(iii)
Overall wrapper.
When it is necessary and cannot be helped then one garment is enough. However, only one
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THE METHOD OF SHROUDING
Before shrouding the dead, the shroud should be performed three, five or seven times with
incense If the dead is a man, the overall wrapper should be placed. The izar and the shirt
must be placed on it in this order. Then the body is put on it and the shirt is put on him and
his two hands should be placed on each side, not on the chest. Then the izar is wrapped
round him from left side and then the right side. Then the overall wrapper is wrapped, first
on the left side, then the right side.
As for shrouding a woman, the overall wrapper is placed first, then the izar. The shirt is
then placed on it. The body is brought and the shirt is put on. The hair on the head must be
parted in two and put on the shirt at t he chest to the right side and the left side. The scarf is
then put on the head and hair, but neither should it be tied in the knot nor rolled. Then the
izar should be put on. Thereafter, the overall wrapper is wrapped in the same sequence,
meaning first from the left side and then on the right side.
Then, on top of all the chest covering must be wrapped round.
After the garments are wrapped, the shroud must be fastened with some string on the side
of the feet and on the side of the head. A belt should also be fastened near the back to
prevent it from opening while on the way.
CHAPTER - V
GOING ALONGWITH THE FUNERAL &
THE FUNERAL SALAH (PRAYER)
بَابُ عِيَادَةِالْقَرِيُضِ وَثَوَابِ الْمَرَضِ
BETTER TO WALK
While it is allowed both to walk and to ride at the funeral, it is better to walk at it. If anyone
rides along, then he walks, then it is allowed to him to walk ahead of it or behind it, but
better to keep behind.
FUNERAL SALAH (PRAYER) IS FARD KIFAYAH(ADEQUATE OBLIGATION)
If a few people offer the funeral salah (prayer), all the others are absolved of the obligation.
If no one offer it then all will have sinned.
PREREQUISITE OF SOUNDNESS OF FUNERAL SALAH (PRAYER)
There are three conditions for a funeral salah (prayer) to be correct. They are:
(i)
The dead is a Muslim.
(ii)
Bath has been given to the dead.
(iii)
The bier should have been placed in front of the congregation.
This means that it is not allowed to offer a funeral salah (prayer) in the absence of the funeral
(ghaibanah). It is also disallowed to offer it when the funeral is placed on the shoulders of
men, or behind the congregation.
If a body is buried without having been given a bath and cannot be brought out without
digging the grave, then the condition of purity (bath) is waived. Its funeral salah (prayer)
may be offered at its grave without bathing it. It is possible to bring it out, then the body
should be brought out and given a bath and then the funeral salah (prayer) may be offered.
If a dead person's funeral salah (prayer) has been offered without giving him a bath through
forgetfulness or mistake and he is brought out without digging the grave and given a bath,
ten his funeral salah (prayer) will be offered again.

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SECTION I
الفَضلالآول
WALKING QUICKLY
(١٦٤٦) عَنْ أَبِي هُرَيُرَةَّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَسْرِ حُوا بِالْجَنَازَةِ فَإِنْ تَكُّ صَالِحَةٌ فَخَيْرٌ
تُقَدِّ مُؤْتَّهَا إِلَيْهِ وَإِنْ تَكُّ سِوَى ذَلِكَ فَشَرْ تَضْعُوْنَّهُ عَنْ رِقَابِكُمُ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1646
said, "Be quick with the funeral. If it is of a pious person, you are taking him to a
good place. If it is other than that, then it is an evil that you are put ting down from
your shoulders."1
COMMENTARY: To be quick is not to run, but to take quick short steps, faster than a
normal walk.
In this way, pious man will be quickly to his reward and Allah's mercy. On the other hand,
those who carry on evil man will rid themselves of a burden quickly if their walk is brisk.
FUNERAL OF PIOUS & OF WICKED
.
(١٦٤٧) وَعَنْ أَبِيْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَتِ الْجَنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ عَلّى
أَعْنَاقِهِمُ فَإِرْ كَانَتْ صَالِحَةً قَالَتْ قَدِمُوُنِى وَإِْ كَانَتُ غَيْرَ صَالِحَةٍ قَالَتْ لِأَهْلِهَا يَا وَيُلَهَا أَيْنَ
تَذْهَبُوُكَ بِهَا يَسْمَغُ صَوْتَّمَا كُلُّ شَهِيٍ إِلَّا الْإِنْسَانَ وَلَوْ سَمِعَ الْإِنسَانُ لَّصَعِقَ (رواه البخارى)
1647. Sayyiduna Abu Sa'eed رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
that when the funeral is ready and men carry it on their shoulder and if it belongs
to a righteous man, the soul says, "Take me quickly (to my destination)." If it
belong to one who was not righteous, the soul say to those carrying it. "Woe to it!
Where do you take it?" Its voice is heart by everything but not mankind. Were
anyone of them to hear it, he would faint (and collapse). 2
COMMENTARY: The righteous man in the hadith is the believer.
The ulama (Scholars) say that the dead truly speaks though his soul has been extracted.
The only difference is that man does not hear him out other creatures do perceive his
voice. Allah is able to do it. The dead person's speech is like his being revived in his
grave for the reckoning.
STAND UP ON SEEING A FUNERAL
(١٦٤٨) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَيْتُمُ الْجَنَازَةَ فَقُوْمُوْا فَمَنْ تَبِعَهَا فَلَا يَقْهُدُ حَتّى
تُوُضّگ۔ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .1648
said, 'when you observe a funeral stand up. Those who follow it must not sit down
till the funeral is placed down (on the ground or the corpse in the grave)."3
COMMENTARY: On seeing a funeral, one must be restless and stand up. One most also
1 Bukhari # 1315, Muslim # 50-944, Tirmidhi # 1015, Ibn Majah # 1477, Musnad Ahmad 2-240
2 Bukhari # 1314, Nasa'i # 1909, Musnad Ahmad 3-41.
3 Bukhari # 1310, Muslim # 77-969, Abu Dawud # 3173, Tirmidhi # 1043, Ibn Majah # 1572.
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accompany it to carry it for some steps.
Some Hanafi scholars say that if one does not intend to accompany it then one must not
stand up and they call it makruh (unbecoming). Others say that it is up to one to stand up or
remain seated, and some say that it is mustahab (desirable) either way.
Most of the ulama (Scholars) hold that this hadith and the one following are both abrogated
(#1682) رضى الله عنه by the hadith of Sayyiduna Ali
(١٦٤٩) وَعَنْ جَابِرٍ قَالَ مَرَّتُ جَنَازَةٌ فَقَامَ لَّهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقُمْنَا مَعَهُ فَقُلْنَا يَا رَسُوُلَ
اللّهِنََّا يَهُوْدِيَّةٌ فَقَالَ إِثَّ الْمُؤْتَ فَزَمْ فَإِذَا رَأَيْتُمُ الْجَنَازَةَ فَقُؤْمُؤْا (متفق عليه)
1649. Sayyiduna Jabir As a >, narrated that a funeral passed by and Allah's
Messenger صلى الله عليه وسلم stood up. They too stood up alongwith him. Then, they
pointed out, "O Messenger of Allah, this (funeral) was of a Jew." He said, "Death is
something fearful. So when you see funeral, stand up."1
(١٦٥٠) وَعَنْ عَلِيٍّ قَالَ رَأَيْنَا رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ فَقُمْنَا وَقَّعَدَ فَقَّعَدُنَّا يَحْنِيْ فِى الْجُنَازَةِ - رَوَاهُ
مُسْلِمْ. وَفِيْ رِوَايَةٍ مَالِكٍ وَّانِيْ دَاوُدَ قَامَ فِى الْجُنَازَةِ ثُمَّ قَعَدَ بَهُدُـ
1650. Sayyiduna Ali رضى الله عنه narrated, "We saw Allah's Messenger صلى الله عليه وسلم stand
up. So, we stood up too, And, he sat down, so we sat down. That was on seeing a
funeral."2 According to another version: "He stood up for the funeral and then sat
down afterwards."3
COMMENTARY: The first version could mean that the prophet صلى اللهعليه وسلم and the others
get up on seeing funeral and sat down when it had gone away.
It could also mean that this continued to be his practice for some period of time and he
stood up, but later on he did not stand up on seeing a funeral; rather remained seated.
The second version too can have two meanings. The second meaning is more correct.
REWARD FOR PARTICIPATION
(١٦٥١) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ اتَّبَعَ جَنَازَةً مُسْلِمٍ إِيْمَانًّا وَ إِخْتِسَابًا
وَكَانَ مَعَهُ حَتَّى يُصَلِىّ عَلَيْهَا وَيَقْرُءَ مِنْ دَفْنِهَا فَإِنَّهِ يَرْجِعُ مِنَ الْآَجْرِ بِقِيْرَا طَيْنٍ كُلُّ قِيْرَاطِ قِثْلُ أُحُدٍ وَ مَنْ
صَلّى عَلَيْهَا تُؤَّ رَجَعَ قَبْلَ أَنْ تُدُفَنَ فَإِنَّهِ يَرُجُِ بِقِيْرَاطٍ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1651
said, "If anyone follows the funeral of a Muslim as a believer expecting reward
and remains with it till the salah (prayer) is offered over him and ends up with
the burial, then he returns with a reward of two qirat, each qirat being equal to
(Mount) Uhud. And if any one offers the salah (prayer) over him and returns
before the salah over him and returns before the burial is over then he comes
back with (a reward of) one qirat."4
COMMENTARY: One qirat is a carat or four grains, or 1/24 mithkal or dinar (Wartabret,
1 Bukhari # 1311, Muslim # 78-960, Abu Dawud # 3174, Nasa'i # 1922, Ibn Majah # 1543, Musnad
Ahmad 3-319.
2 Muslim # 84.962.
3 Abu Dawud # 3175, Tirmidhi # 1044, Ibn Majah # 1544, Muwatta Maalik # 33 (Jana'iz).
4 Bukhari # 1325, Muslim # 52-445, Abu Dawud # 3168, Nasa'i # 1940, Musnad Ahmad 2-2.

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Arabic English Dictionary). Here, it means a 'mighty portion' or a very large mound. It is
compared to Mount Uhud.
FUNERAL SALAH (PRAYER) OF THE NEGUS IN ABSENTIA
(١٦٥٢) وَعَنْهُ أَثّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَفى لِلنَّاسِ النَّجَاشِىَّ الْيَوْمَ الَّذِىُ مَاتَ فِيْهِ وَخَرَجَ بِهِمْ إِلَى
الْمُصَلّى فَصَفَّ بِهِمْ وَكَبَّرَ آَرْبَةَ تَكْبِيُرَاتٍ (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Hurayrah .1652
conveyed to the people news of the death of the Negus on the day on which he
died. He went out with them to the place of salah (prayer) (of eed). He got them to
form the rows and called four takbirs (for the funeral salah (prayer)).1
COMMENTARY: Negus or Najashi was the title of the emperor of Ethiopia. The name of
this particular Negus was Ashamah. He had been a Christian who then confirmed the
, messenger ship of Prophet Muhammad صلى الله عليه وسلم . When the idolaters of Makkah
persecuted the Muslims, the Prophet صلى الله عليه وسلم instructed them to emigrate from Makkah
and they went to Ethiopia where this Negus Ashamah ruled. He received the sahabah
(companions) (san) warmly and was delighted at their arrival.
When he died, the Prophet صلى الله عليه وسلم was grieved heavily and took his shabah رضى الله عنه for
the funeral salah (prayer) over t he Negus (in absentia).
FUNERAL SALAH (PRAYER) IN THE MOSQUE
It is stated in the Hidayah that the funeral salah (prayer) should not be offered in a mosque
where five times salah (prayer) are offered. The Prophet ,le ano. said. "If anyone offers
the funeral salah (prayer) in a mosque, then he will get no reward for it."
Ibn Hammam usd +, said that it is written in the Khulasah that it is makruh (unbecoming) to
offer the funeral salah (prayer) in a mosque whether both the funeral and the worshippers
and within the mosque or the funeral is in the mosque and all, or some, worshippers
outside the mosque. Some scholars say that it is not makruh (unbecoming) if the funeral is
placed outside the mosque.
As for the classification of makruh (unbecoming), some say that it is makruh tahrimi
(disapproved to forbidden) while other say that it is makruh (unbecoming) tanzihi(unbecoming
for purigation).
DEDUCTION OF THE SHAFI'IS
The Shafi'is alus, cite this hadith to assert that funeral salah (prayer) in absentia is permitted.
The Hanafis say that it is not allowed. They say that perhaps the funeral of the Negus was
placed in front of the Prophet ,le ao and he might be seeing it as Allah is able to
remove the intervening geographical features or barriers (for anyone to see directly). So,
this was exclusive for the Prophet ,le ano and it is not allowed to anyone else to offer
the funeral salah (prayer) in absentia.
Sayyiduna Ibn Abbas as an , is reported to have said, but the line of transmission for the
report is not given. "The funeral of the Negus was uncovered and the Prophet ,, and
saw him and offered the funeral salah (prayer) over him."
1 Bukhari # 3204, Muslim # 62.951, Abu Dawud # 3204, Tirmidhi # 1022, Nasa'i # 1980, Ibn Majah #
1534, Muwatta Maalik # 14 (Jana'iz) Musnad Ahmad 2-281.

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THE TAKBIRS
(١٦٥٣) وَعَنْ عَبْدِ الرَّحْمُنِ بْنِ آبيٍ لَيْلِى قَالَ كَانَ زَيْدُ بْنُ أَرْفَمَ يُكَّتِرُ عَلَى جَنَآئِزِنَا أَرْبَهَا وَأَنَّهُ كَبَّرَ عَلَى جَنَازَةٍ
خَمْسَا فَسَأَلْتَاهُ فَقَالَ كَاتَ رَسُوْلُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُكَّبِّرُهَا (رواه مسلم)
1653. Sayyiduna Abdur Rahman ibn Abu Layla a >, reported that (Sayyiduna)
Zayd ibn Arqam us à+, used to call four takbirs in their funeral (salah (prayer)).
Once, he called five, so they asked him about it and he said, "Allah's Messenger .
1".had called them الله عليه وسلم
COMMENTARY: Perhaps the Prophet صلى الله عليه وسلم called five takbirs in the early days, or he
did that off and on.
The ulama (Scholars) agree that only four takbirs are called in the funeral salah (prayer)
though the Prophet صلى الله عليه وسلم and the sahabah (companions) رضى الله عنهم are known to have
called more than four takbirs too. However, the ulama (Scholars) absert that finally only four
takbirs are known from the Prophet صلى الله عليه وسلم . Hence, the traditions that mention more
than four takbirs are abrogated. If Sayyiduna Zayd us a >, does not agree that these
traditions are abrogated then that does not dater from the unanimous decision.
THE QUESTION OF RECITING SURAH AL-FATIHAH
(١٦٥٤) وَعَنْ طَلْحَةً بُنِ عَبْدِ اللَّهِ بْنِ عَوْفٍ قَالَ صَلَّيْتُ خَلْفَ ابْنِ عَبَّاسٍ عَلَى جَنَازَةٍ فَقَرَأَ فَاتِحَةَّ الْكِتَابِ
فَقَالَ لِتَعْلَمُوْآَ أَنَّهَاسُنَّةُ (رواه البخارى)
1654. Sayyiduna Talhah ibn Abdullah ibn Awf als, narrated that he offered
salah (prayer) of funeral behind (Sayyiduna) Ibn Abbas رضى الله عنه. He recited surah
al-Fatihah and said, "that you may know it is a sunnah (Practice of Holy Prophet
2". (صلى الله عليه وسلم
COMMENTARY: Imam Abu Hanifah als, said that it is not wajib (expedient) to recite Surah
al-Fatihah in the funeral salah (prayer). If after the first takbir, surah al-Fatihah is recited
instead of the thana (سبحنك اللهم) then it is sunnah (Practice of Holy Prophet صلى الله عليه وسلم) .It
replaces the thana.
Ibn Hammam al , said that surah al-Fatihah must not be recited in the funeral salah
(prayer) but it may be recited as thana (praise of Allah). It is not known that the Prophet ..
jus à ever recited surah al-Fatihah in the funeral salah (prayer). It is stated in Muwatta
that Ibn Umar رضى الله عنه did not recite al-Fatihah in the funeral salah (prayer).
PRAYER FOR THE DEAD
(١٦٥٥) وَعَنْ عَوْفٍ بُنِ مَالِكٍ قَالَ صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى جَنَازَةٍ فَحَفِظُكُ مِنْ دُعَائِهِ
وَهُوَ يَقُولُ اللَّهَُّ اغْفِرُلَهُ وَارْحَمُهُ وَعَافِهٍ وَاعْفُ عَنْهُ وَأَكْرِمُ نُزُلَهُ وَوَيِّعُ مَدْخَلَهُ وَاغْسِلُهُ بِالْتَّاءِ وَالثَّلْجِ
1 Muslm # 72-957, Abu Dawud # 3197, Tirmidhi # 1023, Nasa'i # 1982 Ibn Majah # 1505, Musnad
Ahmad 4-367.
2 Bukhari # 1335, Abu Dawud # 3198, Tirmidhi # 1026, Nasa'i # 1988, Ibn Majah # 1495.

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وَالْبَرَدِ وَنَقٍِّ مِنَ الْخُطَايَا كَمَا نَقَّيْتَ القَّوْبَ الْأَنْيَضَ مِنَ الدَّنَسِ وَاَبْدِلُهُ دَارًا خَيْرًا مِنْ دَارِهِ وَاَهْلًا خَيْرًّا مِنْ
أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجٍهٍ وَأَدْخِلُهُ الْجَنَّةَ وَاَعِذُهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابَ النَّارِ- وَفِيْ رِوَايَةٍ وَقِهِ فِتْنَةً
الْقَبْرِ وَ عَذَابِ النَّارِ قَالَ حَتَّى تَمَنَّيْتُ آلْ أَكُوُنَ آَنَا ذُلِكَ الْمَيِّتَ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Awf ibn Maalik .1655
led a funeral salah (prayer) and he memorized the Prophet's صلى الله عليه وسلم prayer in
that salah (prayer). He had prayed:
اَللَّهُوَّ اغْفِرْلَة وَارُحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ وَأَكْرِمْ نُزُلَهُ وَوَسِعُ مَدْخَلَهُ وَاغْسِلُهُ بِالْمَآءِ وَالثَّلْجِ وَالْبَرَدِ وَنَقِّهِ مِنَ
اُخُطَايَا كَمَا نَقَّيْتَ القَّوْبَ الْأَئِيَضَ مِنَ الدَّنَسِ وَآَبْدِلُهُ دَارًا خَيْرًا ◌ِنْ دَارٍ، وَأَهْلاً خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا
مِنْ زَوْجٍهٍ وَأَدْخِلُهُ الْجُنَّةَ وَاَعِذُهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابَ النَّارِ
"O Allah, forgive him and have mercy on him. Grant him security and forgiveness.
Provide him a bountiful provision and a wide room (in his grave). Wash him with
water, show and ice. Cleanse him of sins as white garment is cleansed of dirt. Let
him have a better abode than his house (in this world). Better servants than his
(present) servants and a better wife than his wife (in this world). Admit him a
paradise (directly without punishment. And, preserve him from the punishment in
the grave and punishment in the fire." Another version from him is; "And preserve
him from the trial in the grave and punishment in the fire."
On that Awf usano, said, "So that I yearned that I should be that dead man."1
COMMENTARY: Better wife is the maiden of paradise as also the woman of this world.
The pious women of this world will be superior to the maidens of paradise in paradise.
The fiqh says that it is mustahub to make this supplication silently. The Prophet ,,.
made it aloud to enable others to listen to it and memorise it. Bukhari has termed this
supplication eh most sound of all prayers for the dead as handed down through traditions.
(١٦٥٦) وَعَنُ آَبِيْ سَلَمَةَ بْنِ عَبْدِ الرَّحْمُنِ آَكَّ عَائِشَةً لَمَا تُوُنِّى سَعْدُ بْنُّ آنٍ وَقَّاصٍ قَالَتِ ادْخُلُوا بِهِ الْمَسْجِدَ
حَتَّى أُصَلّىَ عَلَيْهِ فَأُنْكِرَ ذلِكَ عَلَيْهَا فَقَالَتْ وَاللهِ لَقَدْ صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى ابْنَى بَيْضَآءَ فِي
الْمَسْجِدِسُھَیْلٍ وَآخِيْهِ-(رواه مسلم)
1656. Sayyiduna Abu Salamah ibn Abdur Rahman & , narrated that when
(Sayyiduna) Sa'd ibn Abu Waqqas رضى الله عنه died, (Sayyidah) Ayshah رضى الله عنه said,
"Bring the funeral into the mosque so that I too may offer the (funeral) salah
(prayer) over him." But, this was rejected to her (that funeral salah (prayer) cannot
be offered in the mosque). So, she said, "By Allah, indeed, Allah's Messenger al.
Ale had offered the (funeral) salah (prayer) over the two sons of Bayda, Suhayl
and his brother, in the mosque."2
COMMENTARY: Suhayl's brother was sahl. Their mother was Bayda.
1 Muslim # 15.953, Nasa'i # 1983, Ibn Majah # 1500.
2 Muslim # 101-973, Abu Dawud # 3190.

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Imam Shafi'I as an (+) relies on this hadith to say that the funeral salah (prayer) may be
offered in the mosque. Imam Abu Hanifah anas, says that it is makruh (unbecoming) to offer
the funeral salah (prayer) in t he mosque. He also cites this very hadith that the sahabah
(companions) رضى الله عنهم rejected the idea of Sayyidah Ayshah رضى الله عنه and the saying of the
Prophet صلى الله عليه وسلم (in the commentary of hadith #1652) that if anyone offers the funeral
salah (prayer) in a mosque then he will get no reward. Rather, a separate place was set aside
near the mosque for the funeral salah (prayer).
As for the funeral salah (prayer) of the two brothers in the mosque, that had been done for
some reason. Either it was raining or the Prophet , & was observing the I'takaf
(seclusion). This is corroborated in a hadith.
IMAM'S PLACE
(١٦٥٧) وَعَنُ سَمْرَةَ بْنِ جُنْدُبٍ قَالَ صَلَّيْتُ وَرَآءَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى امْرَأَةٍ قَاتَّتُ فِيْ
نِفَاسِهَا فَقَامَ وَسُطَهَا (متفق عليه)
1657. Sayyiduna Sumurah ibn Jundub «så +, said, "I offered the funeral salah (prayer)
behind Allah's Messenger ,4,le ino over a woman who had died of post childbirth
bleeding. He stood against the centre of the funeral (or, against her waist)."1
COMMENTARY: Imam Shafi'i's al>, view is that the imam stands opposite a woman's
hips when leading her funeral salah (prayer) and a man's head for his funeral salah (prayer).
Imam Abu Hanifah's ala, contention is that the imam must stand opposite to the chest of
the dead person whether man or woman.
Ibn Hammam al, said that this hadith does not reject the imam's standing against the
chest of the dead person because of the limbs of a human being, his chest itself is the centre,
for, above it are the head and the h ands. Below it are the belly and very near to one
another, so the narrator may have seen him opposite to the waist.
رحمه and Imam Abu Yusuf رضى الله عنه has said that Imam Abu Hanifah رحمهالله However, Thamim
& also said that the imam stands opposite to the woman's hips when offering her funeral
salah (prayer). Allah knows best.
FUNERAL SALAH (PRAYER) AFTER BURIAL
(١٦٥٨) وَعَنِ ابْنِ عَبَّاسِ آَّ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِقَبْرٍ دُفِنَ لَيْلًا فَقَالَ مَتى دُفِنَ هذَا
قَالُوا الْبَارِحَةَ قَالَ أَقَلَا اذَنْتُهُوُنِ قَالُوْا دَقَّتَّاهُ فِي ◌ُظُلْمَةِ اللَّيْلِ فَكّرِهْنَا أَنْ تُوْقِظَكَ فَقَامَ فَصَفَفُنَا
خَلْفَةٍ فَصَلَى عَلَيْهِ (متفق عليه)
1658. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم come
by a grave in which the dead person was buried at night. He asked, "when was this
one buried?" the sahabah (companions) ( a >, said, "Last night." He said, "Why
did you not inform me?" they said, "We buried him late in the night and disliked to
awaken you." So, he stood and they formed a row behind him and he led the
1 Bukhari # 1331, Muslim # 87-964, Abu Dawud # 3195, Tirmidhi # 1035, Nasa'i # 1976, Ibn Majah #
1493, Musnad Ahmad 5.14.

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funeral salah (prayer) over him.1
(١٦٥٩) وَعَنْ أَبِي هُرَيْرَةَ آَّ امْرَأَنَّ سَوْدَاءَ كَانَتْ تَقُؤُّ الْمَسْجِدَ أَوْشَآَبٌّ فَفَقَدَهَا رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ فَسَأَلَ عَنْهَا أَوْ عَنْهُ فَقَالُوا مَاتَ قَالَ أَفَلَا كُنْتُمْ أَذَنْتُهُوْنِيْ قَالَ فَكَهُمْ صَفَّرُوْا أَمْرَهَا أَوْ أَمْرَةٍ فَقَالَ
كُلُوْنِي عَلَى قَبْرِهِ فَدَلُّوْهُ فَصَلَّى عَلَيْهَا ثُؤَّ قَالَ إِكَّ هَذِهِ الْقُبُوْرَ مَمْلُؤَّةٌ ◌ُلْمَةً عَلَى أَهْلِهَا وَإِنَّ اللَّهَ يُنَوِّرُهَا لَّهُمْ
بِصَلَاقِ عَلَيْهِمْ - مُتَّفَقٌّ عَلَيْهِ وَلَّمْتُهُ لِمُسْلِمٍ
1659. Sayyiduna Abu Hurayrah narrated that a black woman or a young man used a
sweep the mosque. Allah's Messenger صلى الله عليه وسلم did not find her. So he asked
about her, or him. They said, "He (or she) has died." He asked, "Why did you not
inform me?" They seemed to have thought of her (or him) as of no consequence. So,
he said, "Take me t his grave." There, he offered the (funeral) salah (prayer) over
her. Then he said, "Surely, these graves are packed with darkness over their graves
for them because of my salah (prayer) over them."2
COMMENTARY: Only those graves are full of darkness for their inmates on which it was
possible for the Prophet صلى اللهعليه وسلم to offer the funeral salah (prayer).
The majority of the ulama (Scholars) hold that it is legal to offer the funeral salah (prayer) at
anyone's grave whether the inmate's funeral salah (prayer) was offered previously or not.
However, Ibrahim Nakha'I alda>, Imam Abu Hanifah alas, and Imam Maalik hold that if a
funeral salah (prayer) had been offered over a person then it is not proper to offer another
funeral salah (prayer) at his grave, otherwise it is allowed to offer it at his grave. But, Imam
Abu Hanifah &>, has laid the proviso that the dead body should not have burst in the
grave. If the body has burst then the funeral salah (prayer) is not allowed. In terms of days, a
body is likely to burst open in three days. If three days have not passed after burial then it
will be presumed that the body is intact. If three days and more have passed then the body
will be said to have burst open.
Imam Abu Hanifah رحمه الله said that it was exclusive for the Prophet صلى اللهعليه وسلم to offer salah
(prayer) of the funeral over a grave to make it bright and illuminated. It is absolutely
disallowed to anyone else to do it.
FORTY MEN IN FUNERAL SALAH (PRAYER)
(١٦٦٠) وَعَنْ كُرَيْبٍ قَوْلِى ابْنِ عَبَّاسِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ أَنَّهُ مَاتَ لَهُ ابْنُ بِقُدَيْدٍ آَوْ بِعُسْفَانَ فَقَالَ يَا
كُرَيْبُ أُنْظُرُمَا اجْتَمَعَ لَهُ مِنَ النَّاسِ قَالَ فَخَرَجُثُ فَإِذَ آَنَاسٌ قَدِ اجْتَمَكُوْا لَه فَأَخْبَرُ تُّه فَقَالَ تَقُولُ هُمْ
أَرْبَعُوُتَ قَالَ نَعَمُ قَالَ آَخْرِجُوْهُ فَإِّ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ مَا مِنْ رَجُلٍ مُسْلٍِ
يَّمُؤْتُ فَيَقُوْمُ عَلَى جَنَازَتِهِ أَرْ بَهُوْنَ رَجُلًا لَّا يُشْرِكُوْكَ بِاللَّهِ شَيْئًا إِلَّ شَفَّعَهُمُ اللّهُ فِيْهِ(رواه مسلم)
رضى الله عنه the freedman of Sayyiduna Ibn Abbas رحمه الله Sayyiduna Kirayb .1660
narrated about Sayyiduna Abdullah ibn Abbas As an », that his son died in Qudayd
1 Bukhari # 1247, Muslim # 69-954, Ibn Majah # 1530.
2 Bukhari # 1337, Muslim # 31-956, Ibn Majah # 1533, Musnad Ahmad 2-388.

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or Usfan. He commanded him to go and find out how many people had assembled
for the funeral salah (prayer). So, he went out and found that people were there and
reported to Ibn Abbas us a+, of that. He asked him if he thought that there were
forty. He said, "Yes!" He said, "Bring him out, I had heard Allah's Messenger ando
jule say. "If a Muslim man dies and forty men who do not associate anything with
Allah stand for his funeral salah (prayer), then Allah will approve their intercession
for the dead person."1
ONE HUNDRED MEN
(١٦٦١) وَعَنُ عَائِشَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ مَيِّتٍ تُصَلّى عَلَيْهِ أُمَّةٌ مِنَّ الْمُسْلِمِيْنَّ يَبْلُغُوْنَ
مِائَةً كُلُّهُمْ يَشْفَهُوْتَ لَهُ إِلَّا شُفُِّوْا فِيْهِ(رواه مسلم)
1661. Sayyiduna ayshah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If for a
dead person, a section of the Muslims whose number reaches one hundred
intercede -everyone of them, then their intercession is approve .... "2
(He will be forgiven)
COMMENTARY: The second hadith may have declared first the merit of one hundred
men. Later the same merit may have been attributed to forty men. Or, these number merely
denote a large gathering and do not mean an exact count.
WITNESSES ON EARTH
(١٦٦٢) وَعَنْ آَنّسٍ قَالَ مَرُّوُ الجِتَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَجَبَتُ ثُثَّ مَُّوًا
بِأُخْرِى فَأَثْنَوْا عَلَيْهَا شَرًّا فَقَالَ وَجَبَتْ فَقَالَ عُمَّرُ مَا وَجَبَتُ فَقَالَ هُذَا أَكْتَبْتُمْ عَلَيْهِ خَيْرًّا فَوَجَبَتُ لَهُ الْجَنَّهُ
وَهَذَا أَثْتَيْتُمُ عَلَيْهِ شَرًّا فَوَجَبَتْ لَهُ النَّارُ أَنْتُمْ شُهَدَآءُ لِلّهِ فِي الْأَرْضِ- مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ الْمُؤمِنُونَ
شُهَدَآءُ اللهِ فِي الْآْضِ۔
رضى الله عنهم (narrated that the sahabah (companions رضى الله عنه Sayyiduna Anas .1662
passed a funeral and praise him (as a pious one). The Prophet صلى الله عليه وسلم said, "It
becomes liable." They passed another and described him as evil. The Prophet and.
reminded (them). "You رضى الله عنه said, "It becomes liable." Sayyiduna Umar عليه وسلم
praised one highly, so paradise becomes certain for him. You described the other as
evil, so hell is certain for him. You are the witnesses of Allah in the earth." Another
version has; "The believers are the witnesses of Allah in the earth.
COMMENTARY: This is not a universal command if anyone is praised paradise becomes
certain for him. Rather, these are high hopes of his being admitted to it. Similarly, if anyone
is described as wicked, he might indeed be consigned to hell. As for the Prophet's la.
w, edict, Allah had disclosed to him the fate of each of the two men.
Zayn said that mentioning anyone as praiseworthy or blameworthy does not entitle him to
paradise or hell, but becomes a mere sign of either of the two places.
Moreover, the testimony ought to come from reliable and God-fearing people voluntarily
1 Muslim # 59-948, Ibn Majah # 1489, Musnad Ahmad 1-277.
2 Bukhari # 1367, Muslim # 60-949, Tirmidhi # 1059, Nasa'i # 1932, Musnad Ahmad 3-281.

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without compulsion. If a man of the world praises or criticizes anyone that will not be
deemed to be reliable He may have personal motives in praising or blaming someone.
The Prophet's صلى الله عليه وسلم words, 'You are witnesses of Allah' concerns most people. This
means that often Allah causes His creatures to describe someone as he really is.
(١٦٦٣) وَعَنْ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيُّهَا مُسْلٍِ شَهِدَ لَهُ أَرْبَعَهُ بِخَيْرٍ أَدْخَلَهُ اللهُ الْجَنَّةَ
قُلْنَا وَثَلَاثَةٌ قَالَ وَثَلَاثَةٌ قُلْنَا وَإِثْتَانٍ قَالَ وَإِثْتَانٍ ثُكَّ لَمْ نَسْأَلُّهُ عَنِ الْوَاحِدِ(رواه البخارى)
1663. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
four people testify to the piety of a Muslim. Allah will admit him to paradise."
They asked. "And if three?" He confirmed, "And, three!" They asked, "And, if two
(testify)?" He confirmed, 'And two." They did not ask him about one.1
DO NOT REVILE THE DEAD
(١٦٦٤) وَعَنُ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَسْبُّوا الْأَمْوَاتَ فَإِنَّهُمُ قَدْ أَفْضَوْا إِلى
مَاقَدَّمُوا۔(رواه البخارى)
1664. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not vilify the dead, for, they have come to that which they have forwarded
ahead of them."2
BURIAL OF MARTYRS OF UHUD
(١٦٦٥) وَعَنْ جَابِرٍ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَجْمَهُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلِى أُحُدٍ فِ ثَوْپٍ
وَاحِدٍ ثُمَّ يَقُوْلُ أَيُّهُمْ أَكْثَرُ أَخْذَا لِلْقُرْآنٍ فَإِذَا أُشِيُّرَ لَهُ إِلى أَحَدِهِمَا قَدَّمَهُ فِ اللَّحْدِ وَقَالَ أَنَا شَهِيُدْ عَلَّى
هُؤُلَاءِ يَوْمَ الْقِيْمَةِ وَأَمَرَ بِدَفْنِهِمْ بِدِ مَائِهِمْ وَلَمُ يُصَلِّ عَلَيْهِمْ وَلَمْ يُغْسَلُوا (رواه البخارى)
صلى الله narrated that of the martyrs of Uhud, the Prophet رضى الله عنه Sayyiduna Jabir .1665
dujode had two man enshrouded together in one garment. Then he asked, "Which of
them knew more of the Quran?" When one of them was pointed out of him, he had
him placed first in the side of the grave, saying, "I will be a witness over them on
the day of resurrection." He commanded that they should be buried with their
blood (stains). And he did not offer the funeral salah (prayer) over them and they
were not given a bath.3
RETURNING ON CONVEYANCE
(١٦٦٦) وَعَنْ جَابِرِ بْنِ سَمُرَةً قَالَ أُتِ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِفَرَسٍ قَّعْرُؤْرٍ فَرَكِبَهُ حِيْنَّ انْصَرَفَ مِنْ
جَنَازَةِ ابْنِ الأَّ خذاحِ وَتَحْنُ أَمْشِى حَوْلَة(رواه مسلم)
1666. Sayyiduna Jabir ibn Samurrah us à», narrated that a horse without saddle
was brought for the Prophet صلى الله عليه وسلم. He rode it while departing after the funeral
1 Bukhari # 1368, Nasa'i # 1934, Musnad Ahmad 1-22.
2 Bukhari # 1393, Nasa'i # 1936, Darimi # 2511, Musnad Ahmad 6-180.
3 Bukhari # 1347, Tirmidhi # 1036, Nasa'i # 1955, Ibn Majah # 1036

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of Ibn ad-Dahdah usd +, and they walked out around him.1
SECTION II
الفضلُ الثَّانِی
HOW TO WALK WITH THE FUNERAL
(١٦٦٧) وَعَنِ الْمُخِيُرَةِ ابْنِ شُعْبَةَ أَثّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الرَّاكِبُ يَسِيْرُ خَلْفَ الْجَنَازَةِ وَالْمَاشِى
يَمْشِى خَلْفَهَا وَأَمَامَهَا وَعَنْ أَمِيْنِهَا وَعَنْ يَّسَارِهَا قَرِيْبًا مِنْهَا وَالسَّقَطُ يُعَلَى عَلَيْهِ وَيُدُ عى لِوَ الِدَيْهِ بِالْمَغْفِرَةِ
وَالرَّحْمَةِ - رَوَاهُ أَبُوْدَاؤدَ فِيْ رِوَايَةٍ أَحْمَدَ وَ النِّزْمِذِيِّ وَالنِّسَائِيِّ وَابْنِ مَاجَةً قَالَ الرَّاكِبُ خَلْفَ الْجَنَازَةِ
وَالْمَاشِئْ حَيْثُ شَآءَ مِنْهَا وَالِفْلُ يُصَلَّى عَلَيْهِ وَفِى الْمَصَابِيحِ عَنِ الْمُخِيُرَةِ بُنِ زِیَادٍ۔
صلى اللهعليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Mughirah ibn Shu'bah .1667
said, "The rider should keep behind the funeral. Those walking on foot should
keep behind it, in front of it, to its right and to its left but should remain nearer to
it. Funeral salah (prayer) should be offered over an aborted child and invocation for
forgiveness and mercy should to made for its parents."2
Another version has: The rider should keep behind the funeral and those on foot
should walk wherever they like around it. Funeral salah (prayer) should be offered
over an infant.3
ABOUT WALKING IN FRONT
(١٦٦٨) وَعَنِ الزُّهْرِيّ عَنْ سَالِمٍ عَنْ آَيْهِ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبَابَكْرٍ وَعُمَرَ يَمْشُونَ
أَمَامَ الْجُنَازَةِ - رَوَاهُ أَحْمَدُ وَأَبُوْدَاؤْدَ وَ ابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ وَأَهْلُ الْحَدِيْثِ كَنَّهُمْ يَرَؤُنَّهِمُرْسَلًا-
1668. Zuhri reported that Soalim al , narrated from his father that he observed
Allah's Messenger صلى الله عليه وسلم , Abu Bakr رضى الله عنه and Umar رضى الله عنه walk in front of
the funeral.4 Tirmidhi said that the scholars of hadith regard it as mursal.
BETTER TO WALK BEHIND
(١٦٦٩) وَعَنْ عَبْدِ اللّهِ بْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْجَنَازَةُ مَتْبُوْعَةٌ وَلَا تُنَّبَهُ لَيْسَ
مَعَهَا مَنْ تَقَدَّمَهَا - رَوَاهُ التِّزْ مِذِىُّ وَأَبُوْدَا ؤدَ وَابْنُ مَاجَةً قَالَ التِّرْمِذِىُّ وَ ابُوْمَاجِدِ الرَّاوِئُ رَجُلْ مَّجُهُوُلْ۔
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .1669
jule said, "The funeral is followed but does not follow. They who go ahead of it
are not accompanying it."5
CARRYING THE FUNERAL IS TO GIVE IT ITS RIGHT
(١٦٧٠-١٦٧١) وَعَنُ أبي هُرَيْرَةً قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَبِعَ جَنَازَةً وَحَمَلَهَا ثَلَاثَ
1 Muslim # 89-965, Abu Dawud # 3178, Tirmidhi # 1013.
2 Abu Dawud # 3180.
3 Tirmidhi # 1031, Nasa'i # 1442, Ibn Majah # 1481, Musnad Ahmad 4-247.
4 Abu Dawud # 3179. Tirmidhi # 1007, Nasa'i # 1944, Ibn Majah # 1482, Muwatta Maalik # 8 (Jar uz)
Musnad Ahmad 2-8.
5 Abu Dawud # 3184, Tirmidhi # 1011, Ibn Majah # 1484, Musnad Ahmad 1-415.

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مِرَارٍ فَقَدٌ قَضِى مَا عَلَيْهِ مِنْ حَقِّهَا - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْنْ غَرِيُبٌ وَقَدْرُوِىَ فِىِ شَرُحِ السُّنَّةِ آَّ
النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَمَلَ جَنَازَةَ سَعْدٍ بُنِ مُعَاذٍ بَيْنَ الْعَمُوْدَيْنِ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1670
, said, "One who follows the funeral and carries it three times gives it its
right due on him."1
1671. The Sharh us Sunah has: "The Prophet صلى الله عليه وسلم carried the funeral of
(Sayyiduna) Sa'd ibn Mu'adh رضى الله عنه between the two pillars."2
RIDER ACCOMPANYING FUNERAL ADMONISHED
(١٦٧٢) وَعَنُ ثَوْبَاتَ قَالَ خَّرَجُنَا مَعَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي جَنَازَةٍ فَرَأى نَاسًا رُكْبَانًا فَقَالَ أَلَّا
تَسْتَحُوْنَ آَتَّ مَئِكَةَ اللهِ عَلى أَقْدَامِهِمْ وَآَنْتُمُ عَلَى ظُهُوُرِ الدَّوَاتٍ - رَوَاهُ التِّزْمِذِىُّ وَ ابْنُ مَاجَةً وَرَۈی
أَبُوْدَاوُدَنَحْوَهُ وَقَالَ الِّزْ مِذِىُّ وَقَدْرُوِىَ عَنْ ثَوْبَاتَ مَوْقُؤْقًا-
1672. Sayyiduna Thawban w a>, narrated that they were out with the Prophet
,following a funeral when he observed some people riding. He said صلى الله عليه وسلم
"Do you not hesitate?" Allah's angels are on their feet while you ride on the
backs of animals.3
RECITING SURAH AL-FATIHAH
(١٦٧٣) وَعَنِ ابْنِ عَبَّاسِ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ عَلَى الْجَنَازَةِ بِفَاتِحَةِ الْكِتَابٍ - رَوَاهُ النِّرُمِذِىُّ
وَابُوُدَاوُدَ وَ ابْنُ مَاجً۔
1673. Sayyiduna Ibn Abbas رضى الله عنه narrated that that the Prophet صلى اللهعليهوسلم recited
surah al-Fatihah on the dead (or the bier).4
SUPPLICATE SINCERELY
(١٦٧٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّيْتُمُ عَلَى الْمَّنِ، فَأَخْلِصُوْا لَهُ
الدُّعَاءَ - (رواه ابوداود وابن ماجة) .
.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1674
, said, "When you offer salah (prayer) over the dead, make your supplication
for him sincere."5
SUPPLICATION IN THE FUNERAL SALAH (PRAYER)
(١٦٧٥- ١٦٧٦) وَعَنْهُ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَى عَلَى الْجَنَازَةِ قَالَ اللَّهُتَّ اغْفِرُ ◌ِّنَا
1 Tirmidhi # 1041.
2 Abu Dawud # 3177, Tirmidhi # 1012, Ibn Majah # 1460.
3 Abu Dawud # 3177, Tirmidhi # 1012, Ibn Majah # 1480.
4 Tirmidhi # 1026, Ibn Majah # 1495.
5 Abu Dawud # 3199, Ibn Maiah # 1497.

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وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيُرِنَا وَذَكَّرِنَا وَ أُنْثَانًا اللَّهُوَّ مَنْ أَخْيَيْتَهُ مِنَّا فَأَخٍُهٍ عَلَى الْإِسْلَامِ وَمَنْ
تَوَقَّيْتَهُ مِنَّا فَتَوَقَّهُ عَلَى الْإِثْمَانِ اللَّهُوَّ لَاَ تُكَرِّمْنَا أَجْرَ، وَلَا تَفْتِنَّا بَعْدَه- رَوَاءُ أَحْمَدُ وَابُودا ؤدَ وَالِّزْمِذِىُّ وَ
ابْنُ مَاجَةَ وَ رَوَاهُ النِّسَائِىُّ عَنْ أَبِ إِبْرَاهِيْمَ الْأَشْهَلِيِّ عَنْ أَبِهِ وَانْتَهَتُ رِوَايتُهُ عِنْدَ قَوْلِهِ وَاُنْقَانًا وَفِي رِوَايَةٍ
آنِيْ دَاؤُدَ فَأَحْيِهٍ عَلَى الْإِيْمَانِ وَتَوَقَّهُ عَلَى الْإِسْلَامِ وَفِي آخِرِهِ وَلَّا تُضِلَّنَا بَعْدَهُ
صلى الله narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1675
pujol offered salah (prayer) over a funeral, he prayed:
اللَّهُوَّ اغْفِرْ لِحَدِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِنَا وَصَغِيْرِنَا وَكَّبِيُرِنَا وَذَكّرِنَا وَأُنْفَانَا اللَّهُوَّ مَنْ أَخْتَيْتَهُ مِنَّا فَأَحْمٍ عَلَى
الْإِسْلَامِ وَمَنْ تَوَقَّيْتَهُ مِنَّا فَتَوَقَّهُ عَلَى الْإِيْمَانِ اللُّهُوَّ لَاَ تُحُرِّمُنَا أَجْرَهُ وَلَا تَفْتِنَّا بَعْدَهُ- رَوَاهُ أَكُمَدُ وَ
أَبُوْدَاؤدَ وَ التِّزْمِذِىُّ وَابْنُ مَاجَةَ وَ رَوَاهُ النِّسَائِىُّ عَنْ أَبٍ إِبْرَاهِيْمَ الْأَشْهَلِيِّ عَنْ آَيْهِ وَانْتَهَتْ رِوَايتُهُ عِنْدَ
قَوْلِهٍ وَأُنْكَانَا وَفِي رِوَايَةٍ آنٍ دَاؤْدَ فَأَحْيِهٍ عَلَى الْإِيْمَانِ وَتَوَفَّهُ عَلَى الْإِسْلَامِ وَفِي آخِرِهِ وَلَا تُضِلَّنَا بَعْدَهُ
"O Allah, forgive the living among us and those of us who have died, those of us
who are present and those of us who are absent, those of us who are young and
those of us who are old, and the males among us and the females among us. O
Allah, to whomsoever of us you give life, cause him to live as an adherent of Islam.
And whomsoever of us you cause to die, make him die as a believer. O Allah,
deprive us not of his reward and put us not to trial after him."1
1676. Abu Ibrahim al-Ash-hahi als>, narrated from his father this hadith concluding
at 'and the females among us.'
The version of Abu Dawud has:
" ....
.cause him to live as a believer and make him die as an adherent of Islam." It
concludes with the words: 'and do not cause us to stray after him.'2
PROPHET'S صلى الله عليه وسلم PRAYER FOR A DEAD PERSON
(١٦٧٧) وَعَنُ وَاثِلَةَ بْنِ الْأَسْقَعِ قَالَ صَلّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَجُلٍ مِنَ الْمُسْلِمِيْنَ
فَسَمِعْتُهُ يَقُولُ اللُّهُؤَّ إِنَّ قُلَاتَ بْنَ قُلَانٍ فِ ذِقَّتِكَ وَحَبْلٍ جَوَارِكَ فَقِهِ مِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ النَّارِ
وَأَنْتَ أَهْلُ الْوَفَاءِ وَالْحُقِّ اللُّهُتَّ اغْفِرْ لَهُ وَارْحَمُهُ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيُهُ (رواه ابوداود وابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Wathilah ibn Asqa .1677
, led them in a funeral salah (prayer) over a Muslim man. He heard him pray:
اللَّهُؤَّ إِثَّ قُلَانَ بُنَ فُلانٍ فِى ذِمَّتِكَ وَحَبْلٍ جَوَارِكَ فَقِهٍ مِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الثَّارِ وَأَنْتَ آَهْلُ
الْوَفَاءِ وَالْحُقِ اللَّهُمَّ اغْفِرْ لَهُ وَارُحَمُهُ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيْمُ
"O Allah so-and-so son of so-and-so is in your protection and safe-keeping. S~
1 Tirmidhi # 1024, Ibn majah # 1498, Musnad Ahmad 2-368.
2 Abu Dawud # 3201, Tirmidhi # 1986.

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guard him from the trial in the grave and punishment in hell. You are who re-
imburses and you are the true. O Allah, do forgive him and have mercy on him.
Surely, you are the forgiving the Merciful."1
COMMENTARY: Mulla Ali Qari ales, has suggested many meaning of the word (J .~ ). He
concludes with what he says to be the best meaning: 'He was attached to the Qur'an and
had grasped it firmly. Hence (J .- ) refer to the Quran as in he Qural itself:
وَاعْتَصِمُوْا بِحَبْلِ اللّهِ جَمِيْعاً
{And hold you fast, all of you together, to the cord (Quran) of Allah .... } (3:103)
The word (,)?) mean protection. So, this sentence implies: 'He had grasped the Quran firmly
which is an assurance of protection, peace, faith, Islam and awareness, and means to them.
DO NOT RECALL BAD THINGS OF THE DEAD
(١٦٧٨) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُذْكُرُوْا مَحَاسِنَ مَوْتَاكُمْ وَكُفُّوْا عَنْ
مُسَاوِیھِمٌ- (رواه أبوداود والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar.1678
said, "Recall the good attributes of your dead people but abstain from referring
to their bad side."2
COMMENTARY: When pious work and goodness of anyone who is dead are recalled,
Allah's mercy descends.
The command to mention their good qualities is of the nature of mustahab (desirable) while
the command to abstain from remembering their weak side is of the kind of wajib
(obligatory). Hujjatul Islam has written that backbiting the dead is worse than backbiting the
living. The ulama (Scholars) say that for one who gives bath to the dead, person, it is
mustahab (desirable) to tell the people of any good sign he sees in the dead, like bright face,
sweet smell, etc. But, he must not disclose to anyone any defect or deformation he sees in
him, for that is haraam (forbidden).
IMAM'S PLACE IN THE FUNERAL SALAH (PRAYER)
(١٦٧٩) وَعَنْ نَافِعٍ آبِيُ غَالِبٍ قَالَ صَلَّيْتُ مَعَ آَنَسِ بُنِ مَالِكٍ عَلَى جَنَازَةِ رَجُلٍ فَقَامَ حِيَّالَ رَأْسِهِ ثُّ جَاءُوا
مُجَازَةِ امْرَأَةٍ مِنْ قُرَيْشٍ فَقَالُوا يَا أَبَاحَمْزَةَ صَلّ عَلَيْهَا فَقَّامَ حِيَالَ وَسْطِ الشَّرِيْرِ فَقَالَ لَهُ الْعَلَاءُ بْنُ زِیادٍ
هُكَذَا رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْجَنَازَةِ مَقَامَكَ مِنْهَا وَمِنَ الرَّجُلِ مَقَّامَتَ مِنْهُ قَالَ
نَعَوُ - رَوَاءُ التِّرْمِذِىُّ وَابْنُ مَاجَةً وَفِى رِوَايَةٍ أَبٍ دَاؤدَ تَحُوَّهُ مَعَ زِيَادَةٍ فَقَّامَ عِنْدَ عَجِيْزَةِ الْمَرْأَِ
1679. Sayyiduna Nafi Abu Ghalib aus, narrated that he offered the funeral salah
(prayer) of a man with (Sayyiduna) Anas ibn Maalik w às >). (The m an was
Abdullah ibn Umar us &n +). He stood opposite his head. Then they came with the
funeral of a Qurayshi woman and requested, 'Abu Hamzah, do offer her funeral
salah (prayer)." He stood opposite to the centre of the bier. Al-ala ibn Ziyad asked
1 Abu Dawud # 3202, Ibn Majah # 1499.
2 Abu Dawud # 4900, Tirmidhi # 1019.

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him, "Did you see Allah's Messenger صلى الله عليه وسلم stand at the place as you did
against the bier for the woman, and at the place as you did against bier for the
man?" He said, "Yes!"
According to the version in Abu Dawud the addition is; 'He stood against the hips
of the woman."1
COMMENTARY: The question where the imam must stand while leading the funeral salah
(prayer) has been discussed threadbare in section I (hadith # 1657). The difference of
opinion and the verdicts of the imam have been mentioned in the commentary there.
Sayyiduna Nafi's antes, kunyah was Abu Ghalib and of Sayyiduna Anas wek +, Abu Hamzah.
اَلْفَضْلُ الثَّالِثُ
SECTION III
ABOUT STAND UP ON SEEING THE FUNERAL
(١٦٨٠) وَعَنُ عَبْدِ الرَّحُمُنِ بْنِ آَبِيْ لَّيْلِى قَالَ كَانَ سَهْلُ بُنُ حُنَيْفٍ وَقَيْسُ بْنُ سَعُدٍ قَاعِدَيْنِ بِالْقَادِسِيَّةِ فَهُوَّ
عَلَيْهِمَا جِنَازَةٍ فَقَامَا فَقِيْلَ لَّهُمَّا إِنَّمَا مِنْ آَهْلِ الْأَرْضِ آَىْ مِنْ أَهْلِ الذِّقَّةِ فَقَالَا إِّ رَسُوْلَ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ مَرَّتْ بِهِ جَنَازَةٌ فَقَامَـ فَقِيْلَ لَهُ إِنَّمَا جَنَازَةُ يَهُوْدِيٍّ فَقَالَ أَلَيْسَتُ نَفْسًا (متفق عليه)
1680. Sayyiduna Abdur Rahman ibn Abu Layla al-, narrated that (Sayyiduna) Sahl
ibn Hunayf رحمه الله and (Sayyiduna) Qays ibn Sa'd رضى الله عنه were sitting (somewhere)
in Qadsiyah. A funeral passed by them and they stood up. They were told, "He was
one of the ahlulard (resident of the land) or dhimmi and he cited Allah's
Messenger's صلى الله عليه وسلم standing when a bier come along. When he was told that it
belonged to a Jew the Prophet صلى الله عليه وسلم asked them, "Is that not a soul?" 2
COMMENTARY: Qadsiyah is fifteen leagues from Kufah.
The dhimmis are called ahlulard either because they belonged to the lower strata in society
or because the Muslim had allotted to them land for cultivation against kharaj.
The Prophet صلى الله عليه وسلم had asked if that was not a soul, meaning, "Should we not take a
lesson? Does one not feel fearful on seeing a funeral?"
Perhaps both these sahabah (companions) (sun», had not known that the command to stand
on seeing a funeral was abrogated. (see hadith # 1650 and 1682)
PROPHET'S صلى الله عليه وسلم PRACTICE & ITS ABROGATION
(١٦٨١) وَعَنْ عُبَّادَةَ بْنِ الشَّامِتِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَبِعَ جَنَازَةً لَّمْ يَقْهُدْ حَتُى
تُوْضَّةَ فِي اللَّحْدِ فَعَرَضَ لَهُ حِبْرٌّ مِنَ الْتَّهُوْدِ فَقَالَ لَهُ إِنَّا هِكِّذَا نَصْنَعُ يَا مُحَتَّدُ قَالَ فَجَلَسَ رَسُولُ اللّهِ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ خَالِفُوْهُمْ ـ رَوَاهُ التِّرْمِذِىُّ وَ أَبُوْدَاؤْدَ وَ ابْنُ مَاجَةَ وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْثْ
غَرِيْبُ وَبِشْرُ بْنُ رَافِعْ نِ الرَّاوِئْ لَّيْسَ بِالْقَوِيّ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadah ibn Samit .1681
, walked behind a funeral and did not sit down till the corpse was lowered in the
1 Abu Dawud # 3194, Tirmidhi # 1034, Ibn majah # 1494.
.
2 Bukhari # 1312, Muslim # 81-961.

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grave. Once, a Jew scholar was presented to him and he said, "This is how we do it,
O Muhammad." So, Allah's Messenger صلى الله عليه وسلم sat down and said, "Be different
from them."1
Tirmidhi classifies it as a weak tradition and questions the standing of a sub
narrator Bishr ibn Rafi.'
DO NOT STAND UP
(١٦٨٢) وَعَنُ عَلِيٍّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آمَرَنَا بِالْقِيَامِ فِى الْجَنَازَةِثُمَّ جَلَسَ بَعْدَ ذَلِكَ
وَآمَرَنَا پِالْجُلُوُسِ(رواه احمد)
1682. Sayyiduna Ail رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
command them to stand up on seeing a funeral. Later, however, he sat and
commanded them to remain seated.2
COMMENTARY: It is obvious from this hadith that the first command to stand up on
seeing a funeral is rescinded. On lookers may not now stand up for a funeral.
(١٦٨٣) وَعَنْ مُحَتَّدٍ بُنِ سِيْرِئْنَ قَالَ إِكَّ جَنَازَّةً مَرَّتْ بِالْحُسَنِ بْنِ عَلِيٍّ وَابْنِ عَبَّاسِ فَقَامَ الْحُسَنُ وَلَيْرِ يَقُ
ابْنُ عَبَّاسٍ فَقَالَ الْحُسَنُ اَلَيْسَ قَدْ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِجَنَازَةِ يَهُوُدِيٍّ قَالَ نَعَمْ ثُمَّ
جلس(رواه النسائى)
1683. Sayyiduna Muhammad ibn Sirin al >, narrated that a funeral passed by
رضى الله عنه Hasan.رضى الله عنه and Sayyiduna Ibn Abbas رضى الله عنه Sayyiduna Hasan ibn Ali
stood up but not Ibn Abbas رضى الله عنه .So, Hasan رضى الله عنه asked, "Had not Allah's
Messenger صلى الله عليه وسلم stood up for the funeral of a Jew?" He said, "Yes, but after
that he (always) remained seated."3
COMMENTARY: Sayyiduna Ibn Abbas رضى الله عنه enlightened Sayyiduna Hasan رضى الله عنه that
.صلى اللهعليه وسلم the practice of standing up for the funeral was withdrawn by the Prophet
The ulama (Scholars) say that perhaps Sayyiduna Hasan رضى الله عنه had not learnt of the
Prophet's صلى الله عليه وسلم command to remain seated.
WHY HAD THE PROPHET صلى الله عليه وسلم STOOD FOR THE JEW'S FUNERAL
(١٦٨٤) وَعَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِهِ أَّ الْحُسَنَ بْنَ عَلِيٍّ كَانَ جَالِهًّا فَمُرَّ عَلَيْهِ بِجَتَازَةٍ فَقَامَ النَّاسُ حَتُّى
جَاوَزَتِ الْجُنَازَةُ فَقَالَ الْحُسَنُ إِنَّمَّا مُرَّ بِتَازَةٍ يَهُوْدِيٍّ وَكَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلى طَرِيْقِهَا
جَالِسَّا وَكَّرِةَ آَنْ تَعْلُوَ رَأُسَهْ جَنَازَةُ يَهُوْدِيٍّ فَقَامَ(رواه النسائي)
1684. Sayyiduna Ja'far ibn Muhammad ales, (who was Ja'far Sadiq) narrated on the
authority of his father (Muhammad Baqir) رحمه الله that Hasan ibn Ali رضى الله عنه was
sitting (somewhere) when a funeral was carried past him. The people (around)
1 Abu Dawud # 3176, Tirmidhi # 1020, Ibn Majah # 1545.
2 Musnad Ahmad 1-82.
3 Nasa'i # 1924.

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stood up till it had passed them (Sayyiduna) Hasan As an +, said to them, "In fact,
when a Jew's funeral was being carried, Allah's Messenger صلى الله عليه وسلم was sitting
along its route and he did not like that a Jew's bier should be higher than his head,
so he stood up."1
COMMENTARY: The hadith (# 1683) preceding this concerned an early period of time and
this hadith is of a later time when Sayyiduna Hasan usal>, had learnt of the abrogation of
the practice to stand up for the funeral.
There are many reasons apart from the one suggested in this hadith for standing on
observing a funeral; for fear and taking warning, to honour the angels accompanying a
funeral, and so on.
Shaykh Abdul Haq Muhaddith Dahlawi al>, has said that this hadith is manqata (cut off)
.رضى الله عنه had not found the times of Sayyiduna Hasan رحمه الله because Imam Baqi
(١٦٨٥) وَعْنُ أَبِيْ مُؤْسى أثّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا مَرَّتُ بِكَ جَنَازَةُ يَهُوْدِيٍّ أَوْنَّصْرَانِيّ
أَوْ مُسُلٍِ فَقُوْمُوْا لَهَا فَلَسْتُمْ لَهَا تَقُوْمُوْنَ إِنَّمَا تَقُوْمُوْنَ لِمَنْ مَعَهَا مِنَ الْمَلَائِكَةِ(رواه احمد)
1685. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Stand up for the coffin of a Jew, a Christian or a Muslim as it passes you. You will
not be standing for it, but you will only stand for the angels who accompany it."2
COMMENTARY: As stated previously, there could be many reasons for standing on seeing
the funeral. Moreover, this command to stand is withdrawn.
(١٦٨٦) وَعَنْ أَنٍَّ أَثَّ جَنَازَةً مَرَّتْ بِرَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَامَ فَقِيْلَ إِنَّمَا جَنَازَةُ يَهُوْدِيٍّ فَقَالَ
إِنَّمَا قُمْتُ لِلْمَلَائِگةِ(رواه النسائى)
1686. Sayyiduna Anas رضى الله عنه narrated that a funeral (passed by Allah's Messenger
so he stood up. He was told that the funeral was of a Jew and he said, "I صلى الله عليه وسلم
stood up only for the angels."3
THREE ROWS NECESSARY FOR THE FUNERAL SALAH (PRAYER)
(١٦٨٧) وَعَنْ مَالِكِ بُنِ هُبَيْرَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ مُسْلٍِ يَمُوْتُ
فَيُّصَلّى عَلَيْهِ ثَلاثَةُ صُفُوْفٍ مِنَ الْمُسْلِمِيْنَ إِلَّ أَوْجَبَ فَكَانَ مَالِكْ إِذَا اسْتَقَّلَّ أَهْلُ الْجَنَازَةِ جَزَّاهُمْ ثَلَاثَةً
صُفُوْفٍ لِهِذَا الْحَدِيْثِ - رَوَاهُ أَبُوُ دَاؤُدَ وَفِي رِوَايَةِ التِّرْمِذِيِّ قَالَ كَانَ مَالِكُ ابْنُ هُبَيْرَةَ إِذَا صَلّى عَلى جَنَازَةٍ
فَتَّقَالَّ النَّاسُ عَلَيْهَا جَزَّاهُمْ ثَلَاثَةً أَجْزَاءٍ ثُمَّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى عَلَيْهِ ثَلاثَةُ
صُفُوْفٍ آوْجَبَ وَرَوَى ابْنُ مَاجًَ نَحُوَه- (رواه الترمذى)
1687. Sayyiduna Maalik ibn Hubayrah As an +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "when a Muslim dies and three rows of Muslims offer
1 Nasa'i # 1927.
2 Musnad Ahmad 4-391.
3 Nasa'i 1028.