Rulings and Regulations on Salātul Janāzah (The Funeral Prayer) in Islam
Praying the Funeral Prayer is Fardh Kifāyah (a communal obligation), meaning if a few people perform it that lifts the obligation on every single Muslim in that area.
Evidence: Salamah ibn al-Akwa’ reported: The Prophet ﷺ was presented with a funeral for him to pray over it. The Prophet said, “Does he have debt?” They said no, so the Prophet prayed over him. Then he was presented with another funeral and the Prophet said, “Does he have debt?” They said yes. The Prophet said, “Pray over your companion.” Sahih al-Bukhari (no. 2173).
His saying: “Pray over your companion.” proves it is an obligation to Pray over the deceased. See Majmoū (5/212) of Imām Nawawī.
The scholars have also quoted Ijmā’ (consensus) on this matter. See Al-Muhalla (2/4) of Imām Ibn Hazm, Majmoū (5/212/) and others.
Ruling on Salātul Ghā’ib (The Funeral Prayer in Absentia)
It is legislated to Pray the Prayer of Absentia for one who died in a far land and has not been prayed over. There are differences of opinions on this matter.
The view to pray over them if the funeral Prayer has not been performed on their behalf was held by Shaykhul Islām Ibn Taymīyyah, Imām Ibn Qayyim, one view narrated from Imām Ahmad, Al-Khattābī and others. Which is supported from the clear narration of the Prophet ﷺ.
See Al-Insāf (2/374) of Imām Mardawī, Jāmi’ Masā’il (4/176-177), Zād Al-Ma’ād (1/501) and Ma’ālim As-Sunan (1/310) of Al-Khattābī.
Evidence: The Prophet ﷺ came out to his companions the day the Negus, the king of Abyssinia, died; told them the news of his death and he lined them up in rows and offered the funeral prayer. Sahih al-Bukhari (no. 1334).
Ruling on the Prayer over limbs of the Muslim that are found without the body: The scholars differed on this matter. Below are both views:
- It is allowed to Pray if some limbs are found of a Muslim be it a small amount of the body or large:
It is mentioned this ruling was agreed upon by the companions – from them Umar ibn Khattāb, Abū Ubaidah bin Jarrāh and Abū Ayyūb. The Hanbali and Shāfi’ schools of thought also adopted this view.
Evidence: It was reported that Umar Ibn Khattāb prayed over body limbs that were found whilst in Shām and Abū Ubaidah bin Jarrāh prayed Janāzah over the heads of the Muslims that were killed in Shām. See Al-Hāwī Al-Kabīr (3/32) of Imām Mardāwī and Al-Mughnī (2/402).
Imām Ibn Qudāmah mentions there was a consensus of the companions on this issue. Al-Mughnī (2/402).
- It is only allowed if majority of the body is found:
This is the view of the Hanafī and Māliki schools of thought. They said only if the majority of the body is found then the prayer should be performed and the obligation is lifted, as for a small number of limbs that are found then that would not suffice as the majority of the body was not prayed over.
See Badā’i Sanā’i (1/311) of Imām Kāsānī and Sharh Mukhtasar Khalīl (2/141).
Part 2 – Ruling On Praying Over A Miscarried Foetus
The miscarried foetus that cries or makes a sound:
If the foetus comes out alive and its cry or sound is heard by those present, then after it dies, it should be washed and the funeral Prayer should be offered. See Bidāyah wan-Nihāyah (5/629) Hāfidh Ibn Kathīr.
There is Ijmā’ on this matter. Ijmā’ is quoted by Imām Ibn Munthir, Imām Ibn Abdul Barr, Imām Ibn Arabī Al-Mālikī, Imām Qurtubī, Imām Ibn Qudāmah and others.
See Al-Ijmā’ (pg. 44), Al-Awsat (5/439), Āradh Ahwādh (1/343), Al-Istizkār (3/38) and Al-Mughni (2/389).
The miscarried foetus that makes no sound and has not reached 4 months:
A foetus of less than four months gestation, it should not be washed and the funeral prayer should not be offered for it, but it should only be wrapped in a cloth and buried. This is because before four months the soul is not breathed into it, so it is like inanimate objects or blood, so the funeral prayer is not offered for it.
See Al-Mughni (2/389).
There is no difference of opinion on this matter. The scholars are in Ijmā’ on this matter. Ijmā’ is quoted by Imām An-Nawawī and Imām Ibn Qudāmah. See Majmoū (5/258) of Imām An-Nawawī and Al-Mughni (2/389).
The miscarried foetus that makes no sound but is more than 4 months:
The scholars differed on this matter in two views.
- They are not prayed over:
This is the majority view and the view of the Hanafi, Shāfi, Mālikī and some of the Salaf. The reason is because there is no proof of life.
See Tabayyan Al-Haqā’iq (1/243) of Imām Zaylaī, Sharh Mukhtasar Khalīl (2/240) of Karshī, Majmoū (5/256) and Al-Mughni (2/389).
- They are prayed over:
This was the view of the Hanbalī school of thought and some of the Salaf. This view was held by Mufti Ibn Bāz and Shaykh Sālih ibn Uthaymīn.
The proof used is the narration of Al-Mughīrah ibn Shu’bah who reported: The Messenger of Allāh ﷺ said: “The funeral prayer should be offered over the miscarried fetus, and supplications for forgiveness and mercy should be made for the parents.” Sunan Abi Dawud (no. 3180). Classed as Sahīh by Shaykh Al-Albānī in Sahīh Sunan Abī Dawūd (no. 3180).
See Kashāf Al-Qinā’ (2/101) of Imām Bahūtī, Al-Mughni (2/389), Majmoū Fatāwa (13/164) of Ibn Bāz and Majmoū Fatāwa wa Rasā’il (17/143) of Shaykh Sālih ibn Uthaymīn.
One can follow the view of their Madhab or research on the matter in more detail and decide.
Part 3 – Ruling on Praying Janāzah on Major sinners, people of innovation (Bid’ah) & disbelievers.
Ruling on Praying Janāzah over a Major Sinner:
The scholars are in agreement that the major sinners (Ashāb Al-Kabā’ir) are prayed over. Ijmā’ (Consensus of the scholars) on this matter has been quoted by Qādhī Iyādh, Imām Ibn Abdul Barr, Imām Qurtubī and Imām Shawkānī.
See Ikmāl Al-Muallim (3/454), At-Tamhīd (6/331-332), Tafsīr Al-Qurtubī (8/221) and Sayl Jarār (pg. 215).
Ruling on Praying Janāzah over a person of innovation (Bid’ah):
The scholars are in agreement that a person of Innovation (Sahāb Al-Bid’ah) are prayed over. All of the four schools agreed on this, also a group from the Salaf and some have even quoted Ijma’ on this matter.
See Bidāyatul Mujtahid (1/239) of Ibn Rushd, Sharh Sahīh Muslim (7/47) of Imām Nawawī, Muhalla (3/401) of Imām Ibn Hazm, Tamhīd (24/132), Al-Kāfī (1/367) of Imām Ibn Qudāmah, Badāi Sanā’i (1/311) of Imām Kāsānī and others.
Evidence quoted was the words of Allāh:
وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا
“And never (O Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave.” Sūrah Tawbah (9): 84.
Shaykhul Islām Ibn Taymīyyah mentioned Allāh prohibited Praying over a hypocrite (Munāfiq), which also proves we should pray over any Muslim as long as we know he is not a hypocrite, even if he has innovated in the religion or is an open sinner.
See Minhāj As-Sunnah An-Nabawīyyah (5/159).
Evidence from the Sunnah: The Prophet ﷺ said: “Lead the prayer of your companion”. Sahīh Bukhārī (no. 2295)
Imām Ibn Hazm mentioned the order of the Prophet here is general and includes a person of innovation and the open sinner.
See Al-Muhalla (5/169).
Note: As long as his innovation did not involve disbelief (Bid’ah Mukaffarah) and take him out of the fold of Islām.
Ruling on Praying Janāzah over a disbeliever:
It is not allowed to Pray Janāzah for a disbeliever. This is in agreement of all the scholars. Allāh says,
وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ
“And never (O Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allāh and His Messenger, and died while they were Fāsiqūn (rebellious, – disobedient to Allāh and His Messenger).” Sūrah Tawbah (9): 84.
The reason is the command of prohibition for praying over one who has performed disbelief (Kufr) as Allāh says, “Certainly they disbelieved in Allāh and His Messenger” which proves it is prohibited to Pray over a disbeliever. The default ruling is when there is a command for prohibition it is Harām to do that act. As mentioned by Shaykhul Islām Ibn Taymīyyah in Majmū Fatāwa (1/165)
Part 4 – Rulings on the Janāzah Prayer over the Shahīd (Martyr)
- Ruling of the Janāzah Prayer over the Martyr who is killed on the battlefield:
They are not Prayed over, nor washed, they are to be buried in their clothes they were killed in. This is agreed upon by the majority of the scholars.
See Majmoū (5/264) of Imām An-Nawawī, Al-Insāf (2/352) of Imām Mardāwī
Evidence:
The evidence is found in the narration that is about the martyrs of Uhud, the Prophet ﷺ ordered them to be buried with their blood (on their bodies). Neither was the funeral prayer offered for them, nor were they washed. Sahīh Bukhārī (no. 4079).
Ruling of the Janāzah Prayer over the Martyr who dies in other then the battlefield – Example the one who drowns or burns to death or dies of a stomach disease or dies in a plague and other types of martyrs mentioned in the Sunnah:
The scholars are in agreement that the Janāzah Prayer must be performed for them.
Evidence:
Its is the Ijmā’ quoted by Imām Ibn Qudāmah, Imam An-Nawawī and Imām Ash-Shawkānī. See Al-Mughni (2/399), Al-Majmū’ (5/264) and Nayl Al-Awtār (4/37).
Ruling of the Janāzah Prayer over the one who was killed unjustly (murdered):
The majority of the scholars agree that the Janāzah Prayer must be performed for the one killed unjustly.
Evidence:
The Prophet (ﷺ) once climbed the mountain of Uhud with Abū Bakr, `Umar and `Uthmān. The mountain shook with them. The Prophet (ﷺ) said (to the mountain), “Be firm, O Uhud! For you there are no more than a Prophet, a Siddīq and two martyrs.” Sahīh Bukhārī (no. 3675).
Imām An-Nawawī mentions both Umar and Uthmān were washed and prayed over even though they both were martyrs. Al-Majmū’ (5/264).
Part 5 – Rulings on Praying Janāzah at the graveyard
Ruling on Praying Janāzah at the graveyard for someone who missed the Prayer in the Masjid or outside:
It is allowed to Pray the Janāzah Prayer at the graveyard if someone missed the Prayer.
Evidence: Abū Hurairah narrated that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet ﷺ asked about him and they said, “He died.” He said, “Why did you not tell me? Show me his grave (or her grave).” So he went to the grave and offered the funeral Prayer. Sahīh al-Bukhārī (no. 458) and Sahīh Muslim (no. 956).
Ruling on Praying Janāzah at the graveyard for someone who is already buried:
It is allowed according to the majority of the scholars. See Al-Mughni (2/412), Al-Insāf (2/331) and Majmū’ (5/247).
Evidence: Ibn Abbās reported that the Messenger of Allāh (ﷺ) observed prayer over a grave after the dead was buried and he recited four takbirāt over him. Sahīh Muslim (no. 954).
Ruling on Praying other then the Janāzah Prayer at the graveyard:
It is not allowed to establish Prayer other than the Janāzah in a graveyard (next to graves).
Evidence: The Prophet ﷺ said: “May Allāh curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” Sahīh al-Bukhārī (no. 435) and Sahīh Muslim (no. 529).
Ruling on Praying towards a grave:
It is not allowed to face a grave and pray but if there is a wall between you and the grave then it is allowed. See Al-Mughni (1/403).
Evidence that it is prohibited: The Messenger of Allāh ﷺ said: “Do not sit on graves, or pray towards them.” Sahīh Muslim (no. 972).
Part 6 – Description of the Janāzah Prayer
First Takbir:
After saying the first Takbir (Allāhu Akbar), then you seek refuge with Allāh from the accursed devil – “Audhu billāhi minashaitanir rajīm”. Then say “Bismillāhir-Rahmānir-Rahīm” and recite Sūrah Fātihah.
Second Takbir:
Then say the second Takbir and send blessings upon the Prophet ﷺ the same way one does at the end of the Prayer.
Third Takbir:
Then say a third Takbir and make du’a for the deceased.
Fourth Takbir:
Then say a fourth Takbir and pause for a little while or one can make supplication for the deceased, then say one Taslīm to the right, saying “Assalāmu ‘alaykum wa rahmatullāh” if following a Imām and he performs Taslīm to both right and light then it is allowed to do that also.
Raising Hands with every Takbir:
It is recommended to raise the hands at every Takbir. It was reported Ibn Umar and Ibn Abbās would do that. See Mussanaf Ibn Abī Shaykh (no. 11498) – Authenticated by Hāfidh Ibn Hajr in Dirāyah (1/236) and Talkhīs Al-Habīr (2/291) – Authenticated by Hāfidh Ibn Hajr.
Compiled by Abū Ismā’īl