بَابُ الْمَشْيِ بِالْجَنَازَةِ وَالصَّلَاةِ عَلَيْهَاWalking with the Funeral and Praying Over It
وَقَوْلِ اللَّهِ عَزَّوَجَلَّ : وَلَا تُصَلِّ عَلَى أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا (التوبة: ٨٤)
Allah the Almighty says: "And do not pray [the funeral prayer, O Muhammad], over any of them who has died, ever." (Qur'an 9:84)
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَسْرِعُوا بِالْجَنَازَةِ، فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تُقَدِّمُوْنَهَا، وَإِنْ يَكُ سِوَى ذَلِكَ فَشَرُّ تَضَعُوْنَهُ عَنْ رِقَابِكُمْ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Hasten with the funeral procession. If the deceased was righteous, you are taking them to something good, and if they were otherwise, you are removing an evil from your necks." [Agreed upon]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا وُضِعَتْ الْجَنَازَةُ وَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ: قَدَّمُوْنِي، وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ لِأَهْلِهَا : يَا وَيْلَهَا، أَيْنَ يَذْهَبُوْنَ بِهَا؟ يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلَّا الْإِنْسَانَ، وَلَوْ سَمِعَهُ لَصَعِقَ». رَوَاهُ الْبُخَارِيُّ.
Abu Sa'id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When the funeral bier is placed and the men carry it on their shoulders, if the deceased was righteous, it will say, 'Take me forward,' and if they were not righteous, it will say to its people, 'Woe to it! Where are they taking it?' Everything hears its voice except humans, and if they heard it, they would faint." [Narrated by Bukhari]
وَعَنْ عَلِيٍّ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ أَمَرَنَا بِالْقِيَامِ فِي جَنَازَةٍ، ثُمَّ جَلَسَ بَعْدَ ذَلِكَ وَأَمَرَنَا بِالْجُلُوسِ. رَوَاهُ أَحْمَدُ وَالطَّحَاوِيُّ. وَفِي رِوَايَةِ مَالِكٍ وَأَبِي دَاوُدَ: قَامَ فِي الْجَنَازَةِ، ثُمَّ قَعَدَ بَعْدُ. وَفِي رِوَايَةِ مُحَمَّدٍ: أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُوْمُ فِي الْجَنَازَةِ، ثُمَّ جَلَسَ بَعْدُ. قَالَ مُحَمَّدٌ: وَبِهَذَا نَأْخُذُ ، لَا نَرَى الْقِيَامَ لِلْجَنَازَةِ، كَانَ هَذَا شَيْئًا فَتُرِكَ، وَهُمْ قَوْلُ أَبِي حَنِيفَةَ رَحْمَةُ اللَّهِ عَلَيْهِ.
Ali (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) commanded us to stand for a funeral, but later he sat and commanded us to sit." [Narrated by Ahmad and At-Tahawi]
In a narration by Malik and Abu Dawud: "He stood for the funeral and then sat afterward." In a narration by Muhammad: "The Messenger of Allah (ﷺ) used to stand for the funeral and then sat afterward." Muhammad said: "We follow this; we do not consider standing for the funeral obligatory. This was something that was done and then abandoned." This is the opinion of Abu Hanifah (may Allah have mercy on him).
وَعَنْ مُحَمَّدِ بْنِ سِيْرِينَ قَالَ: إِنَّ جَنَازَةً مَرَّتْ بِالْحَسَنِ بْنِ عَلِيَّ وَابْنِ عَبَّاسٍ، فَقَامَ الْحَسَنُ وَلَمْ يَقُمْ ابْنُ عَبَّاسٍ، فَقَالَ الْحَسَنُ : أَلَيْسَ قَدْ قَامَ رَسُولُ اللَّهِ ﷺ لِجَنَازَةِ يَهُودِيَّ؟ قَالَ: نَعَمْ، ثُمَّ جَلَسَ رَوَاهُ النَّسَائِيُّ.
Muhammad ibn Sirin reported: "A funeral passed by Hasan ibn Ali and Ibn Abbas (may Allah be pleased with them). Hasan stood up, but Ibn Abbas did not. Hasan said, 'Did not the Messenger of Allah (ﷺ) stand for the funeral of a Jew?' Ibn Abbas replied, 'Yes, and then he sat down.'" [Narrated by Nasa'i]
وَعَنِ ابْنِ سَخْبَرَةَ قَالَ: كُنَّا قُعُودًا مَعَ عَلِيَّ بْنِ أَبِي طَالِبٍ الله نَنْتَظِرُ جَنَازَةً، فَمَرَّ بِجَنَازَةٍ أُخْرَى فَقُمْنَا، فَقَالَ: مَا هَذَا الْقِيَامُ؟ فَقُلْتُ: مَا تَأْتُونَا بِهِ يَا أَصْحَابَ مُحَمَّدٍ ؟ قَالَ أَبُو مُوسَى: قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا رَأَيْتُمْ جَنَازَةَ مُسْلِمٍ أَوْ يَهُودِيَّ أَوْ نَصْرَانِي فَقُوْمُوْا؛ فَإِنَّكُمْ لَسْتُمْ لَهَا تَقُوْمُوْنَ، إِنَّمَا تَقُوْمُوْنَ لِمَنْ مَعَهَا مِنَ الْمَلَائِكَةِ». فَقَالَ عَلِيٌّ: إِنَّمَا صَنَعَ ذَلِكَ رَسُولُ اللهِ ﷺ مَرَّةً وَاحِدَةً، كَانَ يَتَشَبَّهُ بِأَهْلِ الْكِتَابِ فِي الشَّيْءِ، فَإِذَا نُهِيَ عَنْهُ تَرَكَهُ. رَوَاهُ الصَّحَاوِيُّ.
Ibn Sakhbarah reported: "We were sitting with Ali ibn Abi Talib (may Allah be pleased with him) waiting for a funeral when another funeral passed by, so we stood up. Ali said, 'Why are you standing?' I said, 'What do you teach us, O companions of Muhammad?' Abu Musa said, 'The Messenger of Allah (ﷺ) said, "When you see the funeral of a Muslim, a Jew, or a Christian, stand up, for you are not standing for it but for the angels accompanying it."' Ali said, 'The Messenger of Allah (ﷺ) only did that once. He used to imitate the People of the Book in some matters, but when he was prohibited from it, he abandoned it.'" [Narrated by As-Tahawi]
وَعَنِ ابْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أَبِيْهِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِذَا تَبِعْتُمُ الْجَنَازَةَ فَلَا تَجْلِسُوا حَتَّى تُوْضَعَ». رَوَاهُ أَبُو دَاوُدَ.
وَفِي رِوَايَةٍ لَهُ: «حَتَّى تُوْضَعَ بِالْأَرْضِ»، وَرَوَى التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَهِ عَنْ عُبَادَةَ الصَّامِتِ قَالَ: كَانَ رَسُولُ اللهِ ﷺ إِذَا تَبِعَ جَنَازَةً لَمْ يَقْعُدْ حَتَّى تُوْضَعَ فِي اللَّحَدِ، فَعَرَضَ لَهُ حَبْرٌ مِنَ الْيَهُودِ، فَقَالَ لَهُ: إِنَّا هَكَذَا نَصْنَعُ يَا مُحَمَّدُ، قَالَ: فَجَلَسَ رَسُوْلُ اللهِ ، وَقَالَ: خَالِفُوْهُمْ». ۱
Ibn Abi Sa'id al-Khudri reported from his father (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: "When you follow a funeral, do not sit until it is placed [on the ground]." [Narrated by Abu Dawud]. In another narration by him: "Until it is placed on the ground." Tirmidhi, Abu Dawud, and Ibn Majah narrated from Ubadah as-Samit that the Messenger of Allah (ﷺ) would not sit when following a funeral until it was placed in the grave. A Jewish scholar approached him and said, "We do the same, O Muhammad." The Messenger of Allah (ﷺ) then sat and said, "Differ from them." 1
Notes / الحواشي
1 His statement: "Differ from them." Therefore, it is disliked to sit before the funeral is placed, i.e., before it is taken off the shoulders of the carriers, as this is in imitation of them and a readiness to assist them. Once it is placed on the ground, there is no harm in sitting.
۱ قوله: خالفوهم لذلك قال في شرح النقاية وكره الجلوس قبل وضعها، أي عن أعناق الرجال موافقة لهم واستعدادا لإعانتهم، فإذا وضعت على الأرض فلا بأس بالجلوس.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ اتَّبَعَ جَنَازَةَ مُسْلِمٍ إِيمَانًا وَاحْتِسَابًا، وَكَانَ مَعَهُ حَتَّى يُصَلَّى عَلَيْهَا وَيَفْرُغَ مِنْ دَفْنِهَا، فَإِنَّه يَرْجِعُ مِنَ الْأَجْرِ بِقِيرَاطَيْنِ، كُلُّ قِيرَاطٍ مِثْلُ أُحُدٍ، وَمَنْ صَلَّى عَلَيْهَا ثُمَّ رَجَعَ قَبْلَ أَنْ تُدْفَنَ فَإِنَّهُ يَرْجِعُ بِقِيرَاطٍ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever follows the funeral of a Muslim out of faith and hope for reward and stays with it until the prayer is offered and the burial is completed, they will return with two qirats of reward, each qirat like the size of Mount Uhud. Whoever offers the prayer and returns before the burial will return with one qirat." [Agreed upon]
وَعَنْهُ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ نَعَى لِلنَّاسِ النَّجَاشِيَ فِي الْيَوْمِ الَّذِي مَاتَ فِيهِ فَخَرَجَ بِهِمْ إِلَى الْمُصَلَّى٢ فَصَفَّ ۳ بِهِمْ، وَكَبَّرَ٤ أَرْبَعَ تَكْبِيرَاتٍ مُتَّفَقٌ عَلَيْهِ.
وَرَوَى ابْنُ حِبَّانَ فِي صَحِيحِهِ عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ أَخَاكُمُ النَّجَاشِيَّ تُوْفِّيَ، فَقُوْمُوْا فَصَلُّوْا عَلَيْهِ، فَقَامَ رَسُولُ اللَّهِ ﷺ وَصَفُوْا خَلْفَهُ، فَكَبَّرَ أَرْبَعًا وَهُمْ لَا يَظُنُّوْنَ إِلَّا أَنَّ جَنَازَةً بَيْنَ يَدَيْهِ.
وَفِي رِوَايَةِ أَبِي عَوْانَةَ: فَصَلَّيْنَا خَلْفَهُ، وَنَحْنُ لَا نَرَى إِلَّا أَنَّ الْجَنَازَةَ قُدَّامَنَا.
وَرَوَى الطَّبَرَانِي فِي مُعْجَمِهِ الْأَوْسَطِ» عَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: كُنَّا مَعَ رَسُوْلِ اللَّهِ ﷺ بِتَبُوْكٍ، فَنَزَلَ جِبْرِيلُ، فَقَالَ: يَا رَسُوْلَ اللهِ، إِنَّ مُعَاوِيَةَ بْنَ مُعَاوِيَةَ الْمُزَنِيَّ مَاتَ بِالْمَدِينَةِ أَتُحِبُّ أَنْ تُطْوَى لَكَ الْأَرْضُ، فَتُصَلِّي عَلَيْهِ؟ قَالَ: «نَعَمْ، فَضَرَبَ بِجَنَاحِهِ عَلَى الْأَرْضِ وَرَفَعَ لَهُ سَرِيرَهُ، فَصَلَّى عَلَيْهِ وَخَلْفَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ، فِي كُلِّ صَفٌ سَبْعُوْنَ أَلْفَ مَلَكٍ، ثُمَّ رَجَعَ. فَقَالَ رَسُولُ اللهِ لا لِجِبْرِيلَ له: «بِمَ أَدْرَكَ هَذَا؟ قَالَ: بِحُبِّهِ سُوْرَةِ قُلْ هُوَ اللهُ أَحَدٌ وَقِرَاءَتِهِ إِيَّاهَا جَائِيًا وَذَاهِبًا، وَقَائِمًا وَقَاعِدًا، وَعَلَى كُلِّ حَالٍ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) announced the death of Negus (Najashi) to the people on the day he died. He took them to the prayer ground, 2 lined them up, 3 and performed four takbirs 4 (saying "Allahu Akbar") over him. [Agreed upon]
Ibn Hibban narrated in his Sahih from Imran ibn Husayn that the Prophet (ﷺ) said: "Your brother Negus has died. Stand and pray for him." The Messenger of Allah (ﷺ) stood, and the people lined up behind him. He performed four takbirs, and they thought there was a funeral bier in front of him.
In a narration by Abu Awana: "We prayed behind him, and we thought the funeral bier was in front of us."
Al-Tabarani narrated in his Al-Mu'jam al-Awsat from Abu Umamah (may Allah be pleased with him) that he said: "We were with the Messenger of Allah (ﷺ) in Tabuk when Jibril (Gabriel) descended and said, 'O Messenger of Allah, Mu'awiyah ibn Mu'awiyah al-Muzani has died in Madinah. Would you like the earth to be folded for you so you can pray over him?' He said, 'Yes.' Jibril struck the earth with his wing and raised his bier for him. The Prophet (ﷺ) prayed over him, and behind him were two rows of angels, each row containing seventy thousand angels. Then he returned. The Messenger of Allah (ﷺ) asked Jibril, 'What has earned him this?' Jibril replied, 'His love for Surah Qul Huwa Allahu Ahad (Surah Al-Ikhlas) and his recitation of it while coming and going, standing and sitting, and in every state.'"
In Maghazi al-Waqidi: When the people met at Mu'tah, the Messenger of Allah (ﷺ) sat on the pulpit, and the distance between him and Syria was shortened for him so that he could see their battlefield. He said, "Zayd ibn Harithah took the flag and fought until he was martyred." The Prophet (ﷺ) prayed over him and supplicated for him, saying, "Seek forgiveness for him; he has entered Paradise, running." Then Ja'far ibn Abi Talib took the flag and fought until he was martyred. The Messenger of Allah (ﷺ) prayed over him and supplicated for him, saying, "Seek forgiveness for him; he has entered Paradise and is flying there with two wings wherever he wishes." This indicates that many of his companions, including the most beloved to him, such as the reciters of the Qur'an, died, and it is not reported that he prayed over them despite his eagerness to do so. He even said, "None of you should die without informing me, for my prayer over him is a mercy for him." This is the summary of what is mentioned in Al-Mirqat, Ad-Durr al-Mukhtar, Radd al-Muhtar, Sharh al-Munyah, and Fath al-Qadir.
Notes / الحواشي
2 His statement: "The prayer ground..." This is evidence for the Hanafi and Maliki schools in prohibiting praying over the deceased in the mosque, as the Prophet (ﷺ) took them to the prayer ground, lined them up, and prayed over him there. If it were permissible to pray over the deceased in the mosque, he would not have taken them to the prayer ground. This is mentioned in Umdat al-Qari.
3 His statement: "He lined them up..." Ash-Shafi'i held that it is permissible to pray over an absent person (gha'ib). According to Abu Hanifah, it is not permissible and is invalid. As for the Prophet's prayer over Negus, it was because his bier was raised for him so that he could see it in his presence. Thus, the prayer of those behind him was over a deceased person whom the Imam could see and was present for, even if the followers could not see him. This does not prevent following the Imam. Al-Hafiz Ibn Hajar al-Asqalani, quoting Asbab an-Nuzul by Al-Wahidi without a chain, reported from Ibn Abbas that the Prophet (ﷺ) was shown Negus's bier, so he saw it and prayed over him.
4 His statement: "He performed four takbirs..." This indicates that the funeral prayer consists of four takbirs. This is mentioned in Umdat al-Qari.
٢ قوله: المصلي: وفيه حجة للحنفية والمالكية في منع الصلاة على الميت في المسجد؛ لأنه خرج بهم إلى المصلى، فصف بهم، وصلى عليه، ولو ساغ أن يصلي عليه في المسجد لما خرج بهم إلى المصلى. قاله في «عمدة القاري.
۳ قوله: فصف بهم إلخ ذهب الشافعي إلى جواز الصلاة على الغائب. وعند أبي حنيفة لا تجوز، ولا تصح. وأما صلاته على النجاشي؛ لأنه رفع سريره له حتى رآه بحضرته، فتكون صلاة من خلفه على ميت يراه الإمام ويحضره دون المأمومين، وهذا غير مانع من الاقتداء. وذكر الحافظ ابن حجر العسقلاني ناقلا عن أسباب النزول للواحدي بغير إسناد عن ابن عباس قال: كشف للنبي ﷺ عن سرير النجاشي حتى رآه، وصلى عليه.
وفي مغازي الواقدي: لما التقى الناس بموتة جلس رسول الله له على المنبر، وكشف له ما بينه وبين الشام، فهو ينظر إلى معتركهم. فقال : أخذ الراية زيد بن حارثة ، فمضى حتى استشهد، وصلى عليه ودعا له، وقال: استغفروا له دخل الجنة وهو يسعى، ثم أخذ الراية جعفر بن أبي طالب، فمضى حتى استشهد، فصلى عليه رسول الله ﷺ ودعا له، وقال: استغفروا له دخل الجنة، فهو يطير فيها بجناحين حيث شاء. ويدل على ذلك أنه توفي خلق كثير من أصحابه من أعزهم عليه القراء، ولم ينقل عنه أنه صلى عليهم مع حرصه على ذلك، حتى قال: لا يموتن أحد منكم إلا آذنتموني به؛ فإن صلاتي عليه رحمة له. هذا حاصل ما في المرقاة» و«الدر المختار» ورد المحتار» وشرح «المنية» و «فتح القدير».
٤ قوله: وكبر أربع تكبيرات يدل على أن تكبيرات الجنازة أربع. كذا في «عمدة القاري».
وَعَنْ سَلْمَانَ الْمُؤَذِّنِ قَالَ: تُوفِّيَ أَبُو شُرَيْحَةَ، فَصَلَّى عَلَيْهِ زَيْدُ بْنُ أَرْقَمَ فَكَبَّرَ عَلَيْهِ أَرْبَعًا، فَقُلْنَا: مَا هَذَا؟ فَقَالَ: هَكَذَا رَأَيْتُ رَسُولَ اللهِ ﷺ يَفْعَلُ. رَوَاهُ الطَّحَاوِيُّ.
Salman al-Mu'adhdhin reported: "When Abu Shurayhah died, Zayd ibn Arqam led the funeral prayer and performed four takbirs over him. We asked, 'What is this?' He replied, 'This is how I saw the Messenger of Allah (ﷺ) do it.'" [Narrated by At-Tahawi]
وَعَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّ النَّاسَ كَانُوا يُصَلُّوْنَ عَلَى الْجَنَائِزِ خَمْسًا وَسِئًا وَأَرْبَعًا حَتَّى قُبِضَ النَّبِيُّ ، ثُمَّ كَبَرُوا كَذَلِكَ فِي وِلَايَةِ أَبِي بَكْرِ الصِّدِّيقِ، ثُمَّ وُلِّيَ عُمَرُ بْنُ الْخَطَابِ الله فَفَعَلُوْا ذَلِكَ، فَقَالَ لَهُمْ عُمَرُ : إِنَّكُمْ مَعْشَرَ أَصْحَابِ مُحَمَّدٍ ﷺ مَتَى تَخْتَلِفُونَ تَخْتَلِفُ النَّاسُ بَعْدَكُمْ، وَالنَّاسُ حَدِيثُ عَهْدٍ بِالْجَاهِلِيَّةِ، فَأَجْمِعُوا عَلَى شَيْءٍ يَجْمَعُ عَلَيْهِ مَنْ بَعْدَكُمْ، فَأَجْمَعَ رَأْيَ أَصْحَابِ مُحَمَّدٍ وَ أَنْ يَنْظُرُوا آخِرَ جَنَازَةٍ كَبَّرَ عَلَيْهَا النَّبِيُّ ﷺ حَتَّى قُبِضَ فَيَأْخُذُوْنَ بِهِ وَيَرْفَضُوْنَ مَا سِوَاهُ، فَنَظَرُوا فَوَجَدُوْا آخِرَ جَنَازَةٍ كَبَّرَ عَلَيْهَا رَسُولُ اللهِ وَالله أَرْبَعًا . رَوَاهُ مُحَمَّدٌ، وَرَوَى أَحْمَدُ وَالصَّحَاوِيُّ نَحْوَهُ.
Ibrahim an-Nakha'i reported: "The people used to perform five, six, or four takbirs in funeral prayers until the Prophet (ﷺ) passed away. They continued to do so during the caliphate of Abu Bakr as-Siddiq (may Allah be pleased with him). When Umar ibn al-Khattab (may Allah be pleased with him) became caliph, they did the same. Umar said to them, 'O companions of Muhammad (ﷺ), whenever you differ, the people after you will also differ. The people are still close to the era of ignorance. Agree on something that those after you can follow.' The companions of Muhammad (ﷺ) agreed to look at the last funeral prayer the Prophet (ﷺ) performed before his death and follow that, abandoning anything else. They found that the last funeral prayer the Messenger of Allah (ﷺ) performed consisted of four takbirs." [Narrated by Muhammad]
Ahmad and As-Tahawi narrated something similar.
وَعَن ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: آخِرُ مَا كَبَّرَ النَّبِيُّ ﷺ عَلَى الْجَنَائِزِ أَرْبَعَ تَكَبِيرَاتٍ، وَكَبَّرَ عُمَرُ عَلَى أَبِي بَكْرٍ أَرْبَعًا، وَكَبَّرَ ابْنُ عُمَرَ عَلَى عُمَرَ أَرْبَعًا، وَكَبَّرَ الْحَسَنُ بْنُ عَلَيَّ عَلَى عَلَيَّ أَرْبَعًا، وَكَبَّرَ الْحُسَيْنُ بْنُ عَلَيَّ عَلَى الْحَسَنِ أَرْبَعًا، وَكَبَّرَتْ الْمَلَائِكَةُ عَلَى آدَمَ أَرْبَعًا. رَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ وَالْبَيْهَقِيُّ فِي سُنَنِهِ وَالطَّبَرَانِيُّ.
Ibn Abbas (may Allah be pleased with him) narrated: "The last funeral prayer the Prophet (ﷺ) performed consisted of four takbirs. Umar performed four takbirs over Abu Bakr, Ibn Umar performed four takbirs over Umar, Hasan ibn Ali performed four takbirs over Ali, Husayn ibn Ali performed four takbirs over Hasan, and the angels performed four takbirs over Adam." [Narrated by Al-Hakim in Al-Mustadrak, Al-Bayhaqi in his Sunan, and Al-Tabarani]
وَعَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ (رضي الله عنهما) كَانَ لَا يَقْرَأُ۱ فِي الصَّلَاةِ عَلَى الْجَنَازَةِ. رَوَاهُ مَالِكٌ.
وَرُوْيَ عَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّهُ قَالَ: لَمْ يُوْقَتْ النَّبِيُّ ﷺ شَيْئًا مِنَ الْقُرْآنِ فِي صَلَاةِ الْجَنَازَةِ. وَقَالَ ابْنُ بَطَالٍ: وَمِمَّنْ كَانَ لَا يَقْرَأُ فِي الصَّلَاةِ عَلَى الْجَنَازَةِ وَيُنْكِرُ عُمَرُ بْنُ الْخَطَابِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ وَابْنُ عُمَرَ وَأَبُو هُرَيْرَةَ، وَمَنْ التَّابِعِينَ عَطَاءُ وَطَاوُسُ وَسَعِيدُ بْنُ الْمُسَيَّبِ وَابْنُ سِيْرِينَ وَسَعِيدُ بْنُ جُبَيْرٍ وَالشَّعْبِيُّ وَالْحَكَمُ. وَقَالَ ابْنُ الْمُنْذِرِ: وَبِهِ قَالَ مُجَاهِدٌ وَحَمَّادٌ وَالثَّوْرِيُّ. وَقَالَ مَالِكُ : قِرَاءَةُ الْفَاتِحَةِ لَيْسَتْ مَعْمُوْلًا بِهَا فِي بَلَدِنَا فِي صَلَاةِ الْجَنَازَةِ، قَالَهُ فِي عُمْدَةِ الْقَارِي وَقَالَ فِي شَرْحِ النَّقَايَةِ».
Nafi' reported that Abdullah ibn Umar (may Allah be pleased with him) did not recite anything in the funeral prayer. [Narrated by Malik]
It is also reported from Ibn Mas'ud (may Allah be pleased with him) that he said: "The Prophet (ﷺ) did not specify any part of the Qur'an to be recited in the funeral prayer." Ibn Battal said: "Among those who did not recite in the funeral prayer 1 and disapproved of it were Umar ibn al-Khattab, Ali ibn Abi Talib, Ibn Umar, Abu Hurairah (may Allah be pleased with them), and among the Tabi'in: Ata', Tawus, Sa'id ibn al-Musayyib, Ibn Sirin, Sa'id ibn Jubayr, Ash-Sha'bi, and Al-Hakam." Ibn al-Mundhir said: "This was also the opinion of Mujahid, Hammad, and Ath-Thawri." Malik said: "The recitation of Al-Fatihah is not practiced in our region during the funeral prayer." This is mentioned in Umdat al-Qari and Sharh an-Niqayah.
In Radd al-Muhtar, it is stated: "It is apparent that Al-Fatihah with the intention of supplication takes the place of praise, based on the apparent narration that it is recommended to praise after the first takbir. It is disliked with the intention of recitation." In Al-Bahr, it is mentioned: "It is not permissible because the funeral prayer is a place for supplication, not recitation." This is also stated in Al-Walwaljiyah and At-Tatarkhaniyah, and it appears that the dislike is of a prohibitive nature. The statement in Al-Quniyah: "If he recites Al-Fatihah, it is permissible," means if he recites it with the intention of supplication, to align with what others have mentioned. Alternatively, it may mean that the permissibility refers to validity, but the statements in Al-Quniyah are not acted upon if they contradict others. The statement of Ash-Sharnbulali in his treatise: "It is permissible to recite it," is questionable, as is the statement of Mulla Ali al-Qari: "It is recommended to recite it with the intention of supplication to avoid differing with Imam Ash-Shafi'i." This is also questionable because, according to Ash-Shafi'i, it is only valid with the intention of recitation, and one should not recite it with the intention of recitation and commit a disliked act in his school to accommodate another school, as explained earlier in the book.
Notes / الحواشي
1 His statement: "He did not recite in the funeral prayer..." It is said in Tabaqat al-Athar: "What is narrated about recitation is understood to be with the intention of supplication." In Ad-Durr al-Mukhtar, it is stated: "Ash-Shafi'i specified Al-Fatihah in the first takbir. According to us, it is permissible with the intention of supplication but disliked with the intention of recitation, as there is no evidence that the Prophet (ﷺ) recited it in the funeral prayer." Ibn al-Malik mentioned the hadith of Tirmidhi: "He recited Al-Fatihah in the funeral prayer." Ash-Shafi'i said, "I say: Without specifying whether the recitation was over the deceased, during the prayer, or after any of the takbirs, the hadith cannot be used as evidence."
۱ قوله: كان لا يقرأ في الصلاة على الجنازة وقال في تابع الآثار»: وما روي من القراءة محمول على ما كان نية الدعاء. وقال في الدر المختار» وعين الشافعي الفاتحة في الأولى، وعندنا تجوز بنية الدعاء وتكره بنية القراءة؛ لعدم ثبوتها فيها عنه . قال ابن الملك بحديث الترمذي قرأ على الجنازة بفاتحة الكتاب قال الشافعي، قلت: مع عدم تعيين دلالته على أن القراءة كانت على الميت، أو في الصلاة عليه، أو بعد أي تكبيرة من تكبيراتها، والحديث لا يصحالاستدلال به.
وقال في رد المحتار: والظاهر أن الفاتحة بنية الدعاء تقوم مقام الثناء على ظاهر الرواية من أنه يُسَنُّ بعد الأولى التحميد، وتكره بنية القراءة. قال في البحر» عن التجنيس» و «المحيط»: لا يجوز؛ لأنها محل الدعاء دون القراءة ومثله في الولوالجية» و«التاتارخانية وظاهره أن الكراهة تحريمية، وقول «القنية»: لو قرأ الفاتحة جاز أي لو قرأها بنية الدعاء؛ ليوافق ما ذكره غيره أو أراد بالجواز الصحة على أن كلام القنية» لا يعمل به إذا عارضه غيره، فقول الشرنبلالي في رسالته: إنه نص على جواز قراءتها فيه نظر ظاهر لما علمته، وقوله وقول ملا علي القاري أيضًا: يستحب قراءتها بنية الدعاء؛ خروجا من خلاف الإمام الشافعي فيه نظر أيضًا؛ لأنها لا تصح عنده إلا بنية القرآن، وليس له أن يقرأها بنية القراءة، ويرتكب مكروه مذهبه ليراعى مذهب غيره، كما مر تقريره أول الكتاب.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا صَلَّيْتُمْ۱ عَلَى الْمَيِّتِ فَأَخْلِصُوا لَهُ الدُّعَاءَ». رَوَاهُ أَبُوْ دَاوُدَ وَابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When you pray over the deceased, 1 be sincere in your supplication for them." [Narrated by Abu Dawud and Ibn Majah]
Notes / الحواشي
1 His statement: "When you pray over the deceased..." This means that reciting the Qur'an is neither obligatory nor recommended in the funeral prayer according to us, i.e., with the intention of recitation. However, if one recites Al-Fatihah with the intention of praise, it is permissible. This is mentioned in Al-Ashbah. The basis for this is this hadith, as stated in Umdat ar-Ri'ayah.
۱ قوله : إذا صليتم إلخ : أي لا تجب ولا تسن عندنا قراءة القرآن فيها، أي بنية القرآن، فلو قرأ الفاتحة بنية الثناء جاز. كذا في «الأشباه». والأصل فيه هذا الحديث. كذا في عمدة الرعاية».
وَعَنْهُ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ إِذَا صَلَّى عَلَى الْجَنَازَةِ قَالَ: «اللَّهُمَّ۲ اغْفِرْ لِحِينَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيْمَانِ، اللهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تَفْتِنَا بَعْدَهُ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
وَرَوَاهُ النَّسَائِيُّ عَنْ إِبْرَاهِيمَ الْأَشْهَلِي عَنْ أَبِيْهِ وَانْتَهَتْ رِوَايَتُهُ عِنْدَ قَوْلِهِ: «وَأُنْثَانَا». وَفِي رِوَايَةِ أَبِي دَاوُدَ: «فَأَحْيِهِ عَلَى الْإِيْمَانِ وَتَوَفَّهُ عَلَى الْإِسْلَامِ، وَفِي آخِرِهِ: وَلَا تُضِلَّنَا بَعْدَهُ».
Abu Hurairah (may Allah be pleased with him) narrated that when the Messenger of Allah (ﷺ) prayed over a funeral, he would say: "O Allah, forgive our living 2 and our dead, those present and those absent, our young and our old, our males and our females. O Allah, whomever of us You keep alive, keep him alive in Islam, and whomever of us You cause to die, cause him to die in faith. O Allah, do not deprive us of his reward, and do not subject us to trial after him." [Narrated by Ahmad, Abu Dawud, Tirmidhi, and Ibn Majah]
Nasa'i narrated it from Ibrahim al-Ash'ali from his father, and his narration ends at: "Our males and our females." In a narration by Abu Dawud: "Keep him alive in faith and cause him to die in Islam," and at the end: "And do not lead us astray after him."
Notes / الحواشي
2 His statement: "O Allah, forgive..." In Fath al-Qadir, it is mentioned: "One should supplicate in the third takbir for the deceased, for oneself, for one's parents, and for all Muslims. There is no specific restriction on the supplication except that it should pertain to matters of the Hereafter. If one supplicates with what is narrated, it is among the best and most eloquent supplications."
۲ قوله: اللهم اغفر إلخ وفي فتح القدير: ويدعو في الثالثة للميت ولنفسه ولأبويه وللمسلمين، ولا توقيت في الدعاء سوى أنه بأمور الآخرة، وإن دعا بالمأثور فمما أحسنه، وأبلغه.
وَعَنْ عَوْفِ بْنِ مَالِكٍ (رضي الله عنه) قَالَ : صَلَّى رَسُولُ اللهِ ﷺ عَلَى جَنَازَةٍ فَحَفِظْتُ مِنْ دُعَائِهِ وَهُوَ يَقُوْلُ: اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ». وَفِي رِوَايَةٍ: وَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَ النَّارِ. قَالَ: حَتَّى تَمَنَّيْتُ أَنْ أَكُوْنَ أَنَا ذَلِكَ الْمَيِّتُ. رَوَاهُ مُسْلِمُ.
Awf ibn Malik (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) prayed over a funeral, and I memorized his supplication. He said: 'O Allah, forgive him, have mercy on him, grant him safety, pardon him, honor his reception, widen his entrance, wash him with water, snow, and hail, and cleanse him of sins as You cleanse a white garment of dirt. Replace his home with a better one, his family with a better one, and his spouse with a better one. Admit him to Paradise, and protect him from the torment of the grave and the torment of the Fire.'" In another narration: "Protect him from the trial of the grave and the torment of the Fire." Awf said: "I wished I were that deceased person." [Narrated by Muslim]
وَعَنْ وَائِلَةَ بْنِ الْأَسْفَعِ (رضي الله عنه) قَالَ: صَلَّى بِنَا رَسُوْلُ اللَّهِ ﷺ عَلَى رَجُلٍ مِنَ الْمُسْلِمِينَ فَسَمِعْتُهُ يَقُوْلُ: «اللَّهُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ فِي ذِمَّتِكَ وَحَبْلِ جِوَارِكَ فَقِهِ مِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ النَّارِ، وَأَنْتَ أَهْلُ الْوَفَاءِ وَالْحَقِّ، اللهُمَّ فَاغْفِرْ لَهُ وَارْحَمْهُ. إِنَّكَ أَنْتَ الْغَفُوْرُ الرَّحِيمُ». رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَه
Wa'ilah ibn al-Asqa' (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) led us in prayer over a Muslim man, and I heard him say: 'O Allah, so-and-so, the son of so-and-so, is under Your protection and the bond of Your covenant. Protect him from the trial of the grave and the torment of the Fire, for You are the Most Faithful and the Most True. O Allah, forgive him and have mercy on him. Indeed, You are the Most Forgiving, the Most Merciful.'" [Narrated by Abu Dawud and Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ فِي الصَّلَاةِ عَلَى الْجَنَازَةِ: «اللَّهُمَّ أَنْتَ رَبُّهَا وَأَنْتَ خَلَقْتَهَا وَأَنْتَ هَدَيْتَهَا إِلَى الْإِسْلَامِ وَأَنْتَ قَبَضْتَ رُوْحَهَا وَأَنْتَ أَعْلَمُ بِسِرِّهَا وَعَلَانِيَتِهَا، جِئْنَا شُفَعَاءَ فَاغْفِرْ لَهُ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said in the funeral prayer: "O Allah, You are his Lord, You created him, You guided him to Islam, You took his soul, and You know his secrets and what is apparent. We have come as intercessors, so forgive him." [Narrated by Abu Dawud]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَنْ صَلَّى۱ عَلَى جَنَازَةٍ فِي الْمَسْجِدِ فَلَا شَيْءَ لَهُ». رَوَاهُ أَبُو دَاوُدَ وَأَحْمَدُ وَالطَّحَاوِيُّ.
وَقَالَ فِي الْبِنَايَةِ»: وَسَكَتَ أَبُو دَاوُدَ عَنْهُ، فَهَذَا دَلِيلُ رِضَاهُ بِهِ، وَإِنَّهُ صَحِيحٌ عِنْدَهُ. وَحَقَّقَ ابْنُ الْقَيِّمِ فِي زَادِ الْمَعَادِ وَغَيْرُهُ أَنَّ سَنَدَهُ حَسَنٌ مُحَتَجُ بِهِ، وَيُؤَيِّدُهُ أَنَّ النَّبِيَّ ﷺ لَمْ يَكُنْ مِنْ عَادَتِهِ الصَّلَاةُ عَلَى الْجَنَازَةِ فِي مَسْجِدِهِ مَعَ شَرَفِهِ، بَلْ كَانَ يَخْرُجُ إِلَى الْمُصَلَّى، قَالَهُ فِي عُمْدَةِ الرِّعَايَةِ، وَقَالَ مُحَمَّدٌ فِي مُوْطَئِهِ»: لَا يُصَلَّى عَلَى جَنَازَةٍ فِي الْمَسْجِدِ، وَكَذَلِكَ بَلَغَنَا عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) وَمَوْضِعُ الْجَنَازَةِ بِالْمَدِينَةِ خَارِجُ مِنَ الْمَسْجِدِ، وَهُوَ الْمَوْضِعُ الَّذِي كَانَ النَّبِيُّ ﷺ يُصَلِّي عَلَى الْجَنَازَةِ فِيهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever prays over a funeral in the mosque 1 will receive no reward." [Narrated by Abu Dawud, Ahmad, and At-Tahawi]
In Al-Binayah, it is mentioned: "Abu Dawud remained silent about it, which indicates his approval and that he considered it authentic." Ibn al-Qayyim in Zad al-Ma'ad and others confirmed that its chain is good and acceptable. This is supported by the fact that the Prophet (ﷺ) did not usually pray over funerals in his mosque, despite its honor, but would go to the prayer ground. This is mentioned in Umdat ar-Ri'ayah. Muhammad said in his Muwatta: "Funeral prayers should not be performed in the mosque." This is also reported from Abu Hurairah (may Allah be pleased with him), and the place for funerals in Madinah was outside the mosque, where the Prophet (ﷺ) used to pray over funerals.
In Al-'Inayah, it is mentioned: "We rely on what Abu Hurairah (may Allah be pleased with him) narrated: 'The Messenger of Allah (ﷺ) said: Whoever prays over a funeral in the mosque will receive no reward.' The narration from Aisha (may Allah be pleased with her) is subject to interpretation, as the Muhajirun and Ansar criticized her, indicating that the dislike for this was known among them. The explanation for the Prophet (ﷺ) praying over Suhayl's funeral in the mosque is that he was in i'tikaf at the time and could not leave, so he ordered the funeral to be placed outside the mosque." In Fath al-Qadir, it is mentioned: "What decisively proves that it is not a Sunnah is their disapproval and their singling her out in the narration of Ibn Abi Layla. If it were a Sunnah for every deceased person, this would have been established among them, and they would not have disapproved, as they would have inherited it. They would have said: 'The Prophet (ﷺ) used to pray over funerals in the mosque.'"
Notes / الحواشي
1 His statement: "Whoever prays over a funeral in the mosque..." At-Tahawi said: "When the narrations from the Messenger of Allah (ﷺ) differed on this matter, we needed to clarify it to know which one came later, making it abrogate the earlier one. The narration from Aisha (may Allah be pleased with her) refers to the Prophet's (ﷺ) action during a time of permissibility before any prohibition. The narration from Abu Hurairah (may Allah be pleased with him) refers to the Prophet's (ﷺ) prohibition, which came after the permissibility, making Abu Hurairah's narration abrogate Aisha's. The disapproval of the companions towards Aisha supports this." This is summarized from Al-'Allamah Al-'Ayni's Sharh al-Hidayah.
۱ قوله: من صلى على جنازة إلخ : وقال الطحاوي: إن الروايات لما اختلفت عن رسول الله ﷺ في هذا الباب فاحتجنا إلى كشف ذلك لنعلم المتأخر منها، فجعله ناسخا لما تقدم الحديث عائشة ما إخبار عن فعل رسول الله ﷺ في حال الإباحة التي لم يتقدمها نهي. وحديث أبي هريرة الله إخبار عن نهي رسول الله ﷺ الذي قد تقدمته الإباحة فصار حديث أبي هريرة ناسخًا لحديث عائشة وإنكار الصحابة عليها مما يُؤيد ذلك. قاله العلامة العيني في شرح «الهداية» ملخصا.
وفي «العناية»: ولنا ما روى أبو هريرة إن رسول الله ﷺ قال: من صلى على جنازة في المسجد فلا أجر له.
وحديث عائشة مشترك الإلزام؛ لأن الناس في زمانها المهاجرون والأنصار قد عابوا عليها، فدل على أن كراهة ذلك كانت معروفة فيما بينهم، وتأويل صلاته الله على جنازة سهيل في المسجد أنه كان معتكفا في ذلك الوقت فلم يمكنه الخروج، فأمر بالجنازة، فوضعت خارج المسجد انتهى. وقال في فتح القدير: ومما يقطع بعدم مسنونته إنكارهم وتخصيصها لها في الرواية ابني بيضاء؛ إذ لو كان سُنّة في كل ميت ذلك كان هذا مستقرا عندهم، لا ينكرونه؛ لأنهم كانوا حينئذ يتوارثونه، ولقالت: كان الله يصلي على الجنائز في المسجد.
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَنْ صَلَّى عَلَى جَنَازَةٍ فِي الْمَسْجِدِ فَلَيْسَ لَهُ شَيْءٌ». رَوَاهُ ابْنُ مَاجَهِ وَإِسْنَادُهُ حَسَنُ.
وَفِي رِوَايَةِ الطَّيَالِسِيِّ وَابْنِ أَبِي شَيْبَةَ: «فَلَا صَلَاةَ لَهُ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever prays over a funeral in the mosque will receive nothing." [Narrated by Ibn Majah with a good chain]
In a narration by At-Tayalisi and Ibn Abi Shaybah: "He will have no prayer."
وَعَنْ أَبِي غَالِبٍ قَالَ: صَلَّيْتُ خَلْفَ أَنَسٍ عَلَى جَنَازَةٍ فَقَامَ حِيَالَ۱ صَدْرِهِ. رَوَاهُ أَحْمَدُ.
فِيْهِ أَبُو غَالِبٍ قَالَ فِي فَتْحِ الْقَدِيرِ: أَبُو غَالِبِ الْبَاهِلِيُّ الْخَيَّاطُ الْبَصْرِيُّ قَالَ ابْنُ مَعِينٍ: صَالِحٌ، وَأَبُوْ حَاتِمٍ: شَيْخُ، وَذَكَرَهُ ابْنُ حِبَّانَ فِي الثَّقَاتِ.
Abu Ghalib reported: "I prayed behind Anas (may Allah be pleased with him) over a funeral, and he stood opposite the chest 1 of the deceased." [Narrated by Ahmad]
Regarding Abu Ghalib, it is mentioned in Fath al-Qadir: "Abu Ghalib al-Bahili, the tailor from Basra, was described by Ibn Ma'in as 'reliable' and by Abu Hatim as 'a shaykh.' Ibn Hibban mentioned him among the trustworthy narrators."
Notes / الحواشي
1 His statement: "Opposite his chest..." What is narrated about standing at the head of a man or at the hips of a woman or in the middle is either a coincidence or based on convenience. Also, the middle could refer to the chest, and it is convenient not to use biers, as mentioned by the author of Al-Fath from Abu Dawud. This is mentioned in Tabaqat al-Athar.
۱ قوله: حيال صدره وما روي من القيام عند رأس الرجل أو عند عجيزة المرأة أو في الوسط فإما اتفاق أو كان المصلحة. وأيضًا الوسط يحتمل الصدر، ومن المصلحة عدم النعوش إذ ذاك، كما نقله صاحب «الفتح» عن أبي داود. قاله في «تابع الآثار».
وَعَنْ إِبْرَاهِيمَ (رحمه اللهُ) قَالَ : يَقُوْمُ الرَّجُلُ الَّذِي يُصَلِّي عَلَى الْجَنَازَةِ عِنْدَ صَدْرِهَا. رَوَاهُ الطَّحَاوِيُّ.
Ibrahim (may Allah be pleased with him) said: "The man leading the funeral prayer should stand opposite the chest of the deceased." [Narrated by At-Tahawi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ امْرَأَةً سَوْدَاءَ كَانَتْ تَقُمُّ الْمَسْجِدَ أَوْ شَابًّا فَفَقَدَهَا رَسُولُ اللهِ ، فَسَأَلَ عَنْهَا أَوْ عَنْهُ، فَقَالُوا: مَاتَ. قَالَ: «أَفَلَا كُنْتُمْ آذَنْتُمُونِي؟ قَالَ: فَكَأَنَّهُمْ صَغَرُوا أَمْرَهَا أَوْ أَمْرَهُ، فَقَالَ: دُلُّونِي عَلَى قَبْرِهِ، فَدَلُّوهُ، فَصَلَّى۱ عَلَيْهَا، ثُمَّ قَالَ: إِنَّ هَذِهِ الْقُبُورَ مَمْلُوْئَةٌ ظُلْمَةً عَلَى أَهْلِهَا، وَإِنَّ اللهَ يُنَوِّرُهَا لَهُمْ بِصَلَاتِي عَلَيْهِمْ. مُتَّفَقٌ عَلَيْهِ، وَلَفْظُهُ لِمُسْلِمٍ.
وَرَوَى ابْنُ حِبَّانَ نَحْوَهُ. وَقَالَ فِي التَّعْلِيقِ الْمُمَجَّدِ»: إِنَّ الصَّلَاةَ عَلَى الْجَنَازَةِ بَعْدَ مَا صُلِّي عَلَيْهِ مِنْ خُصُوصِيَاتِ النَّبِيِّ ﷺ ؛ لِأَنَّ صَلَاتَهُ عَلَى أُمَّتِهِ بَرْكَةً وَطُهُورُ كَمَا يُفِيدُهُ مَا وَرَدَ فِي هَذَا الْحَدِيثِ.
Abu Hurairah (may Allah be pleased with him) narrated that a black woman or a young man who used to clean the mosque passed away, and the Messenger of Allah (ﷺ) noticed her absence. He asked about her, and they said, "She has died." He said, "Why did you not inform me?" It seemed as if they considered her matter insignificant. He said, "Show me her grave." They showed him, and he prayed over her. 1 Then he said, "These graves are filled with darkness for their inhabitants, but Allah illuminates them through my prayer over them." [Agreed upon, with the wording from Muslim]
Ibn Hibban narrated something similar. In At-Ta'liq al-Mumajjad, it is mentioned: "Praying over a funeral after it has already been prayed over is among the unique practices of the Prophet (ﷺ), as his prayer over his Ummah is a blessing and purification, as indicated by this hadith."
Muhammad said in his Muwatta: "It is not appropriate to pray over a funeral that has already been prayed over, and the Prophet (ﷺ) is not like others in this regard. Do you not see that he prayed over Negus in Madinah, even though he died in Abyssinia? The prayer of the Messenger of Allah (ﷺ) is a blessing and purification, unlike other prayers. This is the opinion of Abu Hanifah."
In At-Ta'liq al-Mumajjad, it is summarized: "This is among the unique practices of the Prophet (ﷺ), as his prayer over his Ummah is a blessing and purification, as indicated by what is mentioned in Sahih Muslim and Ibn Hibban: 'He prayed over the grave.' Then he said, 'These graves are filled with darkness for their inhabitants, but Allah illuminates them through my prayer over them.' In the hadith of Zayd: 'My prayer over him is a mercy.' This is not achieved by others, just as he prayed over Negus, even though he had already been prayed over in his country and despite the absence of the funeral."
Notes / الحواشي
1 His statement: "He prayed over her..." This indicates that the ruler may repeat the prayer, even if he was not present, as understood from Radd al-Muhtar. In Fath al-Qadir, it is mentioned: "As for what is narrated that he prayed over a grave after the family had prayed over it, this is because he had the right to precedence in prayer."
۱ قوله: فصلى عليها فهذا يفيد أن للسلطان الإعادة، ولو لم يكن حاضرا، على ما يفهم من رد المحتار». وقال في فتح القدير: وأما ما روي أ أنه صلى على قبر بعد ما صلى عليه أهله؛ فلأنه كان له . حق التقدم في الصلاة انتهى.
وقال محمد في موطئه»: ولا ينبغي أن يصلى على جنازة قد صلي عليها، وليس النبي الله في هذا كغيره. ألا يرى أنه صلى على النجاشي بالمدينة، وقد مات بالحبشة، فصلاة رسول الله الله بركة وطهور، فليست كغيرها من الصلوات، وهو قول أبي حنيفة انتهى.
وقال في التعليق الممجد حاصله: أنه من خصوصيات النبي ؛ لأن صلاته على أمة بركة وظهور، كما يفيده ما ورد في صحيح مسلم» و «ابن حبان: فصلى على القبر». ثم قال: إن هذه القبور مملؤة ظلمة على أهلها، وان الله ينورها لهم بصلاتي عليهم. وفي حديث زيد فإن صلاتي عليه رحمة. وهذا لا يتحقق في غيره، كما أنه صلى على النجاشي، مع أنه قد صلى عليه في بلده، ومع غيبوبة الجنازة.
وَعَنْ كُرَيْبٍ مَوْلَى ابْنِ عَبَّاسٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّهُ مَاتَ لَهُ ابْنٌ بِقُدَيْدٍ أَوْ بِعُسْفَانَ، فَقَالَ: يَا كُرُيْبُ انْظُرْ مَا اجْتَمَعَ لَهُ مِنَ النَّاسِ؟ قَالَ: فَخَرَجْتُ فَإِذَا نَاسُ قَدْ اجْتَمَعُوْا لَهُ، فَأَخْبَرْتُهُ، فَقَالَ: تَقُوْلُ هُمْ أَرْبَعُوْنَ. قَالَ: نَعَمْ، قَالَ: أَخْرِجُوهُ فَإِنِّي سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «مَا مِنْ رَجُلٍ مُسْلِمٍ يَمُوْتُ فَيَقُوْمُ عَلَى جَنَازَتِهِ أَرْبَعُوْنَ رَجُلًا لَا يُشْرِكُوْنَ بِاللَّهِ شَيْئًا إِلَّا شَفَعَهُمُ اللَّهُ فِيْهِ». رَوَاهُ مُسْلِمٌ.
Kuraib, the freed slave of Ibn Abbas, reported that Abdullah ibn Abbas (may Allah be pleased with him) had a son who died in Qudaid or Usfan. He said, "O Kuraib, see how many people have gathered for him." Kuraib said, "I went out and found that many people had gathered. I informed him, and he said, 'Do you say they are forty?' I said, 'Yes.' He said, 'Take him out, for I heard the Messenger of Allah (ﷺ) say: "No Muslim dies and forty men who do not associate anything with Allah pray over him except that Allah accepts their intercession for him."'" [Narrated by Muslim]
وَعَنْ عَائِشَةَ (رضي الله عنها) عَنِ النَّبِيِّ ﷺ قَالَ: «مَا مِنْ مَيِّتٍ تُصَلِّي عَلَيْهِ أُمَّةٌ مِنَ الْمُسْلِمِينَ يَبْلُغُوْنَ مِائَةً، كُلُّهُمْ يَشْفَعُوْنَ لَهُ إِلَّا شُفَعُوْا فِيْهِ». رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) narrated that the Prophet (ﷺ) said: "No deceased person is prayed over by a group of Muslims reaching one hundred, all of whom intercede for him, except that their intercession is accepted for him." [Narrated by Muslim]
وَعَنْ مَالِكِ بْنِ هُبَيْرَةَ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «مَا مِنْ مُسْلِمٍ يَمُوْتُ فَيُصَلِّي عَلَيْهِ ثَلَاثَةُ صُفُوْفٍ مِنَ الْمُسْلِمِينَ إِلَّا أَوْجَبَ»، فَكَانَ مَالِكُ إِذَا اسْتَقَلَّ أَهْلَ الْجَنَازَةِ جَزَّأَهُمْ ثَلَاثَةَ صُفُوْفٍ لِلْحَدِيثِ. رَوَاهُ أَبُوْ دَاوُدَ.
وَفِي رِوَايَةِ التَّرْمِذِي قَالَ: كَانَ مَالِكُ ابْنُ هُبَيْرَةَ إِذَا صَلَّى عَلَى جَنَازَةٍ، فَتَقَالَّ النَّاسَ عَلَيْهَا جَزَّأَهُمْ ثَلَاثَةَ أَجْزَاء، ثُمَّ قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ صَلَّى عَلَيْهِ ثَلَاثَةُ صُفُوْفٍ أَوْجَبَ ». وَرَوَى ابْنُ مَاجَه نَحْوَهُ.
Malik ibn Hubayrah (may Allah be pleased with him) narrated: "I heard the Messenger of Allah (ﷺ) say: 'No Muslim dies and three rows of Muslims pray over him except that Paradise becomes obligatory for him.'" Malik, when the funeral attendees were few, would divide them into three rows based on this hadith. [Narrated by Abu Dawud]
In a narration by Tirmidhi: "Malik ibn Hubayrah, when praying over a funeral and finding the people few, would divide them into three parts. Then he said, 'The Messenger of Allah (ﷺ) said: Whoever is prayed over by three rows, Paradise becomes obligatory for him.'" Ibn Majah narrated something similar.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: مَرُّوْا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا فَقَالَ النَّبِيُّ ﷺ: وَجَبَتْ»، ثُمَّ مَرُّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرًّا، فَقَالَ: «وَجَبَتْ، فَقَالَ عُمَرُ: مَا وَجَبَتْ؟ فَقَالَ: «هَذَا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا فَوَجَبَتْ لَهُ الْجَنَّةُ، وَهَذَا أَثْنَيْتُمْ عَلَيْهِ شَرًّا فَوَجَبَتْ لَهُ النَّارُ، أَنْتُمْ شُهَدَاءُ اللَّهِ فِي الْأَرْضِ». مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ: «الْمُؤْمِنُوْنَ شُهَدَاءُ اللَّهِ فِي الْأَرْضِ».
وَرَوَى الْحَاكِمُ نَحْوَهُ، وَفِيْهِ : فَقَالَ: «نَعَمْ، يَا أَبَا بَكْرٍ، إِنَّ لِلَّهِ مَلَائِكَةً تَنْطِقُ عَلَى لِسَانِ بَنِي آدَمَ بِمَا فِي الْمَرْءِ مِنَ الْخَيْرِ وَالشَّرِّ». وَقَالَ الْحَاكِمُ: هَذَا حَدِيثُ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ.
Anas (may Allah be pleased with him) narrated: "A funeral passed by, and the people praised the deceased. The Prophet (ﷺ) said, 'It has become obligatory.' Then another funeral passed by, and the people spoke ill of the deceased. The Prophet (ﷺ) said, 'It has become obligatory.' Umar asked, 'What has become obligatory?' He said, 'This one, you praised him, so Paradise has become obligatory for him. This one, you spoke ill of him, so Hell has become obligatory for him. You are Allah's witnesses on earth.'" [Agreed upon]
In another narration: "The believers are Allah's witnesses on earth."
Al-Hakim narrated something similar, in which the Prophet (ﷺ) said, "Yes, O Abu Bakr, Allah has angels who speak on the tongues of the children of Adam about the good and evil in a person." Al-Hakim said: "This hadith is authentic according to the conditions of Muslim."
وَعَنْ عُمَرَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللهُ الْجَنَّةَ قُلْنَا: وَثَلَاثَةُ؟ قَالَ: «وَثَلَاثَةٌ قُلْنَا: وَاثْنَانِ؟ قَالَ: «وَاثْنَانِ»، ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ. رَوَاهُ الْبُخَارِيُّ.
Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Any Muslim for whom four people testify to his goodness, Allah will admit him to Paradise." We asked, "What about three?" He said, "And three." We asked, "What about two?" He said, "And two." Then we did not ask him about one. [Narrated by Bukhari]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَسُبُّوا الْأَمْوَاتَ فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا». رَوَاهُ الْبُخَارِيُّ.
Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: "Do not speak ill of the dead, for they have already reached what they have done." [Narrated by Bukhari]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «اذْكُرُوا مَحَاسِنَ مَوْتَاكُمْ وَكُفُوْا عَنْ مَسَاوِيْهِمْ». رَوَاهُ أَبُوْ دَاوُدَ وَالتَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Mention the good deeds of your deceased and refrain from mentioning their faults." [Narrated by Abu Dawud and Tirmidhi]
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِي (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ صَلَّى عَلَى قَتْلَى أُحُدٍ صَلَاتَهُ عَلَى الْمَيِّتِ. ذَكَرَهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ»، وَقَالَ: قَدْ اتَّفَقَا جَمِيعًا عَلَى إِخْرَاجِهِ.
Uqbah ibn Amir al-Juhani (may Allah be pleased with him) narrated that the Prophet (ﷺ) prayed over the martyrs of Uhud as he prayed over a deceased person. This is mentioned by Al-Hakim in Al-Mustadrak, and he said: "Both [Bukhari and Muslim] agreed to include it."
وَعَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ أَنَّ النَّبِيَّ ﷺ صَلَّى عَلَى قَتْلَى أُحُدٍ. رَوَاهُ أَبُو دَاوُدَ فِي الْمَرَاسِيل. ۱
وَفِي الْبَابِ عَنْ جَابِرٍ. رَوَاهُ الْحَاكِمُ، وَقَالَ: صَحِيحُ الْإِسْنَادِ. وَعَنِ ابْنِ مَسْعُودٍ رَوَاهُ أَحْمَدُ، وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) رَوَاهُ الدَّارَ قُطْنِيُّ.
Ata ibn Abi Rabah reported that the Prophet (ﷺ) prayed over the martyrs of Uhud. [Narrated by Abu Dawud in Al-Marasil] 1
In this chapter, there is also a narration from Jabir (may Allah be pleased with him), narrated by Al-Hakim, who said: "Its chain is authentic." There is also a narration from Ibn Mas'ud (may Allah be pleased with him), narrated by Ahmad, and from Ibn Abbas (may Allah be pleased with him), narrated by Al-Daraqutni.
Notes / الحواشي
1 His statement: "In Al-Marasil..." In Fath al-Qadir, it is mentioned: "We reject the basis of the opponent's argument in weakening marasil (narrations with missing links in the chain). Even if it is conceded, when supported, it raises its status."
۱ قوله: في المراسيل وقال في فتح القدير: ونمنع أصل المخالف في تضعيف المراسيل، ولو سلم فعنده إذا اعتضد يرفع معناه.
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: فَقَدَ رَسُولُ اللهِ ﷺ حَمْزَةَ حِينَ فَاءَ النَّاسُ مِنَ الْقِتَالِ، فَقَالَ رَجُلٌ: رَأَيْتُهُ عِنْدَ تِلْكَ الشَّجَرَةِ، فَجَاءَ رَسُولُ اللهِ ﷺ نَحْوَهُ، فَلَمَّا رَآهُ وَرَأَى مَا مُثْلَ بِهِ شَهِقَ وَبَكَى، فَقَامَ رَجُلٌ مِنَ الْأَنْصَارِ فَرَقَى عَلَيْهِ بِثَوْبٍ، ثُمَّ جِيْءَ بِحَمْزَةَ، فَصَلَّى عَلَيْهِ ثُمَّ بِالشُّهَدَاءِ، فَيُوْضَعُوْنَ إِلَى جَانِبِ حَمْزَةَ فَيُصَلِّي عَلَيْهِمْ، ثُمَّ يُرْفَعُوْنَ وَيُتْرَكُ حَمْزَةُ حَتَّى صَلَّى عَلَى الشُّهَدَاءِ كُلَّهُمْ، وَقَالَ : حَمْزَةُ سَيِّدُ الشُّهَدَاءِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ». رَوَاهُ الحاكم. ۱
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) searched for Hamzah when the people returned from the battle. A man said, "I saw him near that tree." The Messenger of Allah (ﷺ) went towards him, and when he saw him and the state he was in, he gasped and wept. A man from the Ansar stood and covered him with a garment. Then Hamzah was brought, and the Prophet (ﷺ) prayed over him, then over the martyrs, who were placed beside Hamzah. He prayed over them, then they were taken away, and Hamzah was left until the Prophet (ﷺ) had prayed over all the martyrs. He said, "Hamzah is the chief of the martyrs before Allah on the Day of Resurrection." [Narrated by Al-Hakim] 1
Notes / الحواشي
1 The statement: "Narrated by Al-Hakim, etc." He said: "Its chain is authentic, though the two (Al-Bukhari and Muslim] did not narrate it. However, in its chain is Mufaddal ibn Sadaqah Abu Hamad Al-Hanafi. Although Yahya and Al-Nasa’i weakened him, Al-Ahwazi said: 'Ata ibn Muslim trusted him, and Ahmad ibn Muhammad ibn Shuaib praised him highly.' Ibn Adi said: 'I see no harm in him, so the narration does not fall below the level of Hasan, and it is independently valid as evidence. At the very least, it is suitable as supporting evidence for other narrations.' This is mentioned in Fath Al-Qadeer."
۱ قوله: رواه الحاكم إلخ وقال : صحيح الإسناد ولم يخرجاه إلا أن في سنده مفضل بن صدقة أبو حماد الحنفي، وهو وإن ضعفه يحيى والنسائي، فقد قال الأهوازي: كان عطاء بن مسلم يوثقه، وكان أحمد بن محمد بن شعيب يثني عليه ثناء تاما. وقال ابن عدي ما أرى به بأسا فلا يقصر الحديث عن درجة الحسن، وهو حجة استقلالا، فلا أقل من صلاحيته عاضدا لغيره. قاله في فتح القدير».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: أُتِيَ بِهِمْ رَسُوْلَ اللهِ ﷺ يَوْمَ أُحُدٍ، فَجَعَلَ يُصَلِّي عَلَى عَشَرَةٍ عَشَرَةٍ، وَحَمْزَةُ هُوَ كَمَا هُوَ يُرْفَعُوْنَ وَهُوَ كَمَا هُوَ مَوْضُوعُ ۲. " رَوَاهُ ابْنُ مَاجَه، وَرَوَى الطَّحَاوِيُّ نَحْوَهُ.
Ibn Abbas (may Allah be pleased with him) narrated: They were brought to the Messenger of Allah (ﷺ) on the day of Uhud, and he prayed over them in groups of ten, while Hamzah remained as he was. They were taken away, and he remained as he was placed. [Narrated by Ibn Majah, and At-Tahawi narrated something similar] 2
Notes / الحواشي
2 The statement: "Placed." If it is said: "It is narrated that the Prophet (ﷺ) prayed over Hamzah seventy times, while the obligation was fulfilled with the first prayer." The response is that he was placed before him, and the martyrs were brought one by one, and he prayed over them each time. The narrator thought he prayed over Hamzah each time, so he said: "He prayed over Hamzah seventy times." This is similar to what Al-Ayni said in Sharh Al-Hidayah.
۲ قوله: موضوع: فإن قلت : روي إن النبي الله صلى على حمزة سبعين مرة، وكان الفرض قد تأدى بالأولى. قلت: أجيب عنه أنه كان موضوعا بين يديه، فيؤتى بواحد واحد من الذين استشهدوا، وكان يصلي علهم صلاة، فظن الراوي أنه صلى على حمزة في كل مرة، فقال: صلى على حمزة سبعين مرة، مثله قال العلامة العيني في شرح«الهداية».
وَعَنْ شَدَّادِ بْنِ الْهَادِ (رضي الله عنه) أَنَّ رَجُلًا مِنَ الْأَعْرَابِ جَاءَ إِلَى النَّبِيِّ ﷺ فَآمَنَ بِهِ وَاتَّبَعَهُ، ثُمَّ قَالَ: أُهَاجِرُ مَعَكَ، فَأَوْصَى بِهِ النَّبِيُّ ﷺ بَعْضَ أَصْحَابِهِ، فَلَمَّا كَانَتْ غَزْوَةٌ غَنِمَ النَّبِيُّ ﷺ سَبْيًا فَقَسَمَ وَقَسَمَ لَهُ، فَأَعْطَى أَصْحَابَهُ مَا قَسَمَ لَهُ، وَكَانَ يَرْعَى ظَهْرَهُمْ، فَلَمَّا جَاءَ دَفَعُوْهُ إِلَيْهِ، فَقَالَ: مَا هَذَا؟ قَالُوا : قِسْمٌ قَسَمَهُ لَكَ النَّبِيُّ ، فَأَخَذَهُ فَجَاءَ بِهِ إلَى النَّبِيِّ ، فَقَالَ: مَا هَذَا؟ قَالَ: «قَسَمْتُهُ لَكَ». قَالَ: مَا عَلَى هَذَا اتَّبَعَتُكَ، وَلَكِنِّي اتَّبَعْتُ عَلَى أَنْ أُرْمَى إِلَى هَهُنَا - وَأَشَارَ إِلَى حَلْقِهِ - بِسَهُم فَأَمُوْتَ فَأَدْخُلَ الْجَنَّةَ. فَقَالَ: إِنْ تَصَدُقِ اللَّهَ يَصْدُقْكَ».
فَلَبِثُوا قَلِيلًا ، ثُمَّ نَهَضُوا فِي قِتَالِ الْعَدُوْ، فَأُتِيَ بِهِ النَّبِيَّ ﷺ يُحْمَلُ قَدْ أَصَابَهُ سَهْمُ حَيْثُ أَشَارَ، فَقَالَ النَّبِيُّ : «أَهُمْ هُوَ؟ قَالُوا: نَعَمْ، قَالَ: «صَدَقَ اللَّهَ فَصَدَقَهُ، ثُمَّ كَفَنَهُ النَّبِيُّ ﷺ فِي جُبَّةِ النَّبِيِّ اللهِ، ثُمَّ قَدَّمَهُ، فَصَلَّى عَلَيْهِ، فَكَانَ مِمَّا ظَهَرَ مِنْ صَلَاتِهِ: «اللَّهُمَّ هَذَا عَبْدُكَ خَرَجَ مُهَاجِرًا فِي سَبِيْلِكَ فَقُتِلَ شَهِيدًا، أَنَا شَهِيدٌ عَلَى ذَلِكَ». رَوَاهُ النَّسَائِيُّ وَالصَّحَاوِيُّ وَإِسْنَادُهُ صَحِيحٌ.
Shaddad ibn Al-Had reported: A Bedouin man came to the Prophet (ﷺ), believed in him, and followed him. He then said"I will migrate with you." The Prophet (ﷺ) entrusted him to some of his companions. When a battle took place, the Prophet (ﷺ) gained spoils and distributed them, giving the man his share. His companions took his share, and he tended to their camels. When they returned, they gave him his share. He said"What is this?" They replied"Your share from the Prophet’s distribution." He took it and went to the Prophet (ﷺ), saying"What is this?" The Prophet (ﷺ) said"I distributed it to you." He said"I did not follow you for this, but I followed you so that I could be struck here", pointing to his neck"with an arrow and die, entering Paradise." The Prophet (ﷺ) said"If you are truthful with Allah, He will fulfill your wish."
They stayed for a short while, then they rose to fight the enemy. The man was brought to the Prophet (ﷺ), carried after being struck by an arrow where he had pointed. The Prophet (ﷺ) said"Is this him?" They said"Yes." He said"He was truthful with Allah, and Allah fulfilled his wish." The Prophet (ﷺ) shrouded him in his own cloak, placed him forward, and prayed over him, saying"O Allah, this is Your servant who migrated for Your sake and was killed as a martyr. I bear witness to that." [Narrated by Al-Nasa’i and As-Tahawi, and its chain is authentic]
وَعَنْ سَعِيدِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُ مَكْحُوْلًا يَسْأَلُ عُبَادَةَ بْنَ أَوْفَى النَّمِيرِيَّ عَنِ الشُّهَدَاءِ يُصَلَّى عَلَيْهِمْ؟ فَقَالَ عُبَادَةُ۱: نَعَمْ. رَوَاهُ الطَّحَاوِيُّ.
Sa'id ibn Abdullah reported: I heard Makhul asking Ubadah ibn Awfa Al-Namiri about whether prayer is offered over martyrs. Ubadah replied, "Yes." [Narrated by At-Tahawi] 1
Notes / الحواشي
1 The statement: "Ubadah replied." At-Tahawi said: "This is Ubadah ibn Awfa saying this, and the campaigns of the companions of the Messenger of Allah (ﷺ) after him were mostly in the direction of Syria. It would not have been hidden from its people what they used to do with their martyrs, such as washing, praying over them, and other things."
۱ قوله: فقال عبادة: وقال الطحاوي فهذا عبادة بن أوفى يقول هذا، ومغازي أصحاب رسول الله ﷺ بعد رسول الله ﷺ إنما كان جُلُّها هناك نحو الشام، فلم يكن يخفى على أهله ما كانوا يصنعون بشهدائهم من الغسل والصلاة، وغير ذلك.
وَعَنْ طَاوُسٍ قَالَ: مَا مَشَى رَسُولُ اللهِ ﷺ حَتَّى مَاتَ إِلَّا خَلْفَ الْجَنَازَةِ. رَوَاهُ عَبْدُ الرَّزَاقِ وَإِسْنَادُهُ مُرْسَلٌ صَحِيحٌ.
Tawus reported: The Messenger of Allah (ﷺ) never walked until his death except behind a funeral. [Narrated by Abdur Razzaq, and its chain is authentic but interrupted (Mursal)]
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْجَنَازَةُ مَتْبُوْعَةٌ، وَلَا تُتْبَعُ لَيْسَ مَعَهَا مَنْ تَقَدَّمَهَا. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَه.
قَالَ التَّرْمِذِيُّ: وَأَبُوْ مَاجِدٍ الرَّاوِي رَجُلٌ مَجْهُولُ. وَقَالَ عَلِيُّ الْقَارِي: جَهْلُ الرَّاوِي الْمُتَأَخَّرِ لَا يَضُرُّ لِلْمُجْتَهِدِ حَيْثُ ثَبَتَ الْحَدِيثُ عِنْدَهُ وَقَالَ بِهِ.
Abdullah ibn Masud (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "The funeral is followed, and it does not follow. There is none with it who precedes it." [Narrated by Al-Tirmidhi, Abu Dawud, and Ibn Majah]
Al-Tirmidhi said: "Abu Majid, the narrator, is an unknown man." Ali Al-Qari said: "The ignorance of a later narrator does not harm the Mujtahid when the Hadith is established according to him, and he acts upon it."
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبْرَى قَالَ: كُنْتُ أَمْشِي فِي جَنَازَةٍ فِيْهَا أَبُو بَكْرٍ وَعُمَرُ وَعَلِيٌّ، فَكَانَ أَبُو بَكْرٍ وَعُمَرُ يَمْشِيَان أَمَامَهَا وَعَلَيَّ يَمْشِي خَلْفَهَا، يَدِي فِي يَدِهِ. فَقَالَ عَلِيُّ: أَمَا إِنَّ فَضْلَ الرَّجُلِ يَمْشِي خَلْفَ الْجَنَازَةِ عَلَى الَّذِي يَمْشِي أَمَامَهَا كَفَضْلِ صَلَاةِ الْجَمَاعَةِ عَلَى صَلَاةِ الْفَنِّ، وَإِنَّهُمَا۱ لَيَعْلَمَانِ مِنْ ذَلِكَ مِثْلَ الَّذِي أَعْلَمُ، وَلَكِنَّهُمَا سهلان يسهلانِ عَلَى النَّاسِ. رَوَاهُ الصَّحَاوِيُّ وَعَبْدُ الرَّزَاقِ وَابْنُ أَبِي شَيْبَةَ، وَإِسْنَادُهُ صَحِيحٌ، قَالَهُ فِي آثَارِ السُّنَنِ» وَذَكَرَ ابْنُ حَجَرٍ فِي الْفَتْحِ»: إِسْنَادُهُ حَسَنٌ، وَهُوَ مَوْقُوْفٌ فِي حُكْمِ الْمَرْفُوْعِ.
Abdur Rahman ibn Abra reported: I was walking in a funeral procession that included Abu Bakr, Umar, and Ali (may Allah be pleased with them). Abu Bakr and Umar were walking in front of it, while Ali was walking behind it, holding my hand. Ali said, "Indeed, the virtue of a man walking behind the funeral over one who walks in front of it is like the virtue of congregational prayer over individual prayer. They (Abu Bakr and Umar) know this just as I know it, but they make it easy for the people." [Narrated by As-Tahawi, Abdur Razzaq, and Ibn Abi Shaybah, and its chain is authentic]
It is mentioned in "Athar As-Sunan," and Ibn Hajar said in "Al-Fath": "Its chain is Hasan, and it is Mawquf but has the ruling of Marfu'." 1
Notes / الحواشي
1 The statement: "They know this, etc." At-Tahawi said: "This Hadith indicates the superiority of walking behind the funeral over walking in front of it. His statement, 'Abu Bakr and Umar know this just as I know it, but they leave it to make it easier for the people,' is not something said based on opinion. It is only said and known based on what the Messenger of Allah (ﷺ) taught them and made them aware of."
۱ قوله: إنها ليعلمان إلخ : قال الطحاوي: ففي هذا الحديث تفضيل علي الله المشي خلف الجنازة على المشي أمامها، وقوله: «إن أبا بكر وعمر يعلمان مثل ما أعلم، وإنهما إما يتركان ذلك للتسهيل على الناس، لا لأن ذلك أفضل من غيره، وهذا مما لا يقال بالرأي. إنما يقال ويُعلم بما قد وقفهم عليه رسول الله ، وعلمهم إياه من ذلك.
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ (رضي الله عنهما) أَنَّ أَبَاهُ قَالَ لَهُ: كُنْ خَلْفَ الْجَنَازَةِ؛ فَإِنَّ مُقَدَّمَهَا لِلْمَلَائِكَةِ وَخَلْفَهَا لِبَنِي آدَمَ. رَوَاهُ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَإِسْنَادُهُ حَسَنٌ.
Abdullah ibn Amr ibn Al-As (may Allah be pleased with him) narrated that his father said to him: "Walk behind the funeral, for its front is for the angels, and its back is for the children of Adam." [Narrated by Abu Bakr ibn Abi Shaybah, and its chain is Hasan.
وَعَنْ نَافِعٍ قَالَ: خَرَجَ عَبْدُ اللهِ بْنُ عُمَرَ وَأَنَا مَعَهُ عَلَى جَنَازَةٍ، فَرَأَى مَعَهَا نِسَاءً، فَوَقَفَ، ثُمَّ قَالَ: رُدَّهُنَّ فَإِنَّهُنَّ فِتْنَةُ الْحَيِّ وَالْمَيِّتِ، ثُمَّ مَضَى فَمَشَى خَلْفَهَا، فَقُلْتُ: يَا أَبَا عَبْدِ الرَّحْمَنِ، كَيْفَ الْمَشْيُ فِي الْجَنَازَةِ؟ أَمَامَهَا أَمْ خَلْفَهَا؟ فَقَالَ: أَمَا تَرَانِي أَمْشِي خَلْفَهَا. رَوَاهُ الصَّحَاوِيُّ.
Nafi' reported: Abdullah ibn Umar (may Allah be pleased with him) went out, and I was with him, to a funeral. He saw women with it, so he stopped and said, "Send them back, for they are a trial for the living and the dead." Then he proceeded and walked behind it. I said, "O Abu Abdur Rahman, how should one walk in a funeral? In front of it or behind it?" He replied, "Do you not see me walking behind it?" [Narrated by As-Tahawi]
وَعَنِ إِبْرَاهِيمَ قَالَ: كَانَ الْأَسْوَدُ۲ إِذَا كَانَ مَعَهَا نِسَاءٌ أَخَذَ بِيَدِي فَتَقَدَّمْنَا نَمْشِي أَمَامَهَا، فَإِذَا لَمْ يَكُنْ مَعَهَا نِسَاءٌ مَشَيْنَا خَلْفَهَا. رَوَاهُ الصَّحَاوِيُّ.
Ibrahim reported: Al-Aswad, if there were women with the funeral, would take my hand, and we would walk in front of it. If there were no women with it, we would walk behind it. [Narrated by As-Tahawi] 2
Notes / الحواشي
2 The statement: "Al-Aswad, etc." At-Tahawi said: "This is Al-Aswad ibn Yazid, despite his long companionship with Abdullah ibn Masud and his companionship with Umar. His intention in walking with the funeral was to walk behind it, except when an issue arose, and he would walk in front of it for that reason, not because he considered it superior. Similarly, what we have narrated from Umar regarding his actions in the funeral of Zainab is based on this understanding, and Allah knows best."
۲ قوله: كان الأسود إلخ: وقال الطحاوي: فهذا الأسود بن يزيد على طول صحبته لعبد الله بن مسعود، وعلى صحبته لعمر قد كان قصده في المشي مع الجنازة إلى المشي خلفها، إلا أن يعرض له عارض، فيمشي أمامها لذلك العارض، لا لأن ذلك أفضل عنده من غيره، فكذلك عمر ما رويناه عنه فيما فعله في جنازة زينب هو على هذا المعنى عندنا، والله أعلم.
وَعَنْهُ (رضي الله عنه) قَالَ: كَانُوا۳ يَكْرَهُوْنَ السَّيْرَ أَمَامَ الْجَنَازَةِ. رَوَاهُ الصَّحَاوِيُّ.
وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «الرَّاكِبُ يَسِيرُ خَلْفَ الْجَنَازَةِ».
It is reported from Ibrahim: "They used to dislike walking in front of the funeral." [Narrated by As-Tahawi]
In a narration by Abu Dawud from Al-Mughirah ibn Shu'bah (may Allah be pleased with him), the Prophet (ﷺ) said, "The rider should walk behind the funeral." 3
Notes / الحواشي
3 The statement: "They used to dislike, etc." At-Tahawi said: "This is Ibrahim saying this, and when he says, 'They used to,' he means the companions of Abdullah (ibn Masud). They disliked this but would do it out of necessity, as it is better than mixing with women when they are close to the funeral. However, if the women are far from it or there are no women with it, walking behind it is better than walking in front of it, to its right, or to its left. This is the opinion of Abu Hanifah, Abu Yusuf, and Muhammad ibn Al-Hasan (may Allah be pleased with them)."
۳ قوله : كانوا يكرهون إلخ وقال الطحاوي: فهذا إبراهيم يقول هذا، وإذا قال: «كانوا» فإنما يعني بذلك أصحاب عبد الله، فقد كانوا يكرهون هذا، ثم يفعلونه للعذر؛ لأن ذلك هو أفضل من مخالطة النساء إذا قربن من الجنازة. فأما إذا بَعدْنَ منها أو لم يكن معها نساء، فإن المشي خلفها أفضل من المشي أمامها وعن يمينها وعن شمالها. وهذا قول أبي حنيفة وأبي يوسف ومحمد بن الحسن الله.
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: خَرَجْنَا مَعَ النَّبِيِّ ﷺ فِي جَنَازَةٍ، فَرَأَى نَاسًا رُكْبَانًا، فَقَالَ: «أَلَا تَسْتَحْيُوْنَ إِنَّ مَلَائِكَةَ اللهِ عَلَى أَقْدَامِهِمْ وَأَنْتُمْ عَلَى ظُهُورِ الدَّوَابِّ. رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ، وَرَوَى أَبُو دَاوُدَ نَحْوَهُ.
قَالَ التَّرْمِذِيُّ: وَقَدْ رُؤْيَ عَنْ ثَوْبَانَ مَوْقُوْفًا.
Thawban (may Allah be pleased with him) narrated: We went out with the Prophet (ﷺ) for a funeral, and he saw some people riding. He said, "Do you not feel ashamed? The angels of Allah are on their feet, and you are on the backs of animals." [Narrated by Al-Tirmidhi and Ibn Majah, and Abu Dawud narrated something similar]
Al-Tirmidhi said: "It has also been reported from Thawban as Mawquf."
وَعَنْ جَابِرِ بْنِ سَمُرَةَ (رضي الله عنه) قَالَ: أُتِيَ النَّبِيُّ ﷺ بِفَرَسٍ مُعْرَوْرًى، فَرَكِبَهُ حِيْنَ انْصَرَفَ مِنْ جَنَازَةِ ابْنِ الدَّحْدَاحِ ، وَنَحْنُ نَمْشِي حَوْلَهُ. رَوَاهُ مُسْلِمٌ.
Jabir ibn Samurah (may Allah be pleased with him) narrated: The Prophet (ﷺ) was brought a saddled horse, and he rode it when he returned from the funeral of Ibn Ad-Dahdah, while we walked around him. [Narrated by Muslim]
وَعَنْ جَابِرٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «الطَّفْلُ لَا يُصَلَّى عَلَيْهِ وَلَا يَرِثُ وَلَا يُوْرَثُ حَتَّى يَسْتَهِلَّ». رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ، وَابْنُ مَاجَهِ إِلَّا أَنَّهُ لَمْ يَذْكُرْ وَلَا يُوْرَثُ». وَصَحَّحَهُ ابْنُ حِبَّانَ وَالْحَاكِمُ، وَقَالَ: إِنَّهُ عَلَى شَرْطِ الشَّيْخَيْنِ، وَرَوَى الْحَاكِمُ نَحْوَهُ، وَقَالَ الشَّيْخُ ابْنُ الْهُمَامِ: إِسْنَادُهُ صَحِيحُ.
Jabir (may Allah be pleased with him) narrated: The Prophet (ﷺ) said, "A child is not prayed over, does not inherit, and is not inherited from until he cries at birth." [Narrated by Al-Tirmidhi, Al-Nasa’i, and Ibn Majah, except that Ibn Majah did not mention, "and is not inherited from]
It was authenticated by Ibn Hibban and Al-Hakim, who said, "It meets the conditions of the two Sheikhs (Al-Bukhari and Muslim]" Al-Hakim narrated something similar, and Sheikh Ibn Al-Humam said: "Its chain is authentic."
وَعَنْ أَبِي عُبَيْدَةَ قَالَ: قَالَ عَبْدُ اللهِ بْنُ مَسْعُوْدٍ (رضي الله عنه) : مَنْ اتَّبَعَ جَنَازَةً فَلْيَحْمِلْ بِجَوَانِبِ۱ السَّرِيرِ كُلَّهَا، فَإِنَّهُ مِنَ السُّنَّةِ، ثُمَّ إِنْ شَاءَ فَلْيَتَطَوَّعْ، وَإِنْ شَاءَ فَلْيَدَعْ رَوَاهُ ابْنُ مَاجَه. وَإِسْنَادُهُ مُرْسَلٌ جَيِّدٌ.
وَرَوَى الْبَيْهَقِيُّ وَالطَّيَالِسِيُّ عَنْهُ، وَابْنُ أَبِي شَيْبَةَ عَنْ أَبِي الدَّرْدَاءِ نَحْوَهُ.
وَفِي رِوَايَةِ عَبْدِ الرَّزَّاقِ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: مَنْ حَمَلَ الْجَنَازَةَ بِجَوَانِبِهَا الْأَرْبَعِ فَقَدْ قَضَى الَّذِي عَلَيْهِ.
Abu Ubaydah reported: Abdullah ibn Masud (may Allah be pleased with him) said, "Whoever follows a funeral should carry all sides of the bier, for this is from the Sunnah. Then, if he wishes, he may volunteer, and if he wishes, he may leave it." Narrated by Ibn Majah, and its chain is Jayyid but Mursal]
Al-Bayhaqi and At-Tayalisi narrated from him, and Ibn Abi Shaybah narrated from Abu Ad-Darda' something similar.
In a narration by Abdur Razzaq from Abu Hurairah (may Allah be pleased with him), he said, "Whoever carries the funeral from all four sides has fulfilled his obligation." 1
Notes / الحواشي
1 The statement: "All sides of the bier." What is narrated that he (ﷺ) carried the funeral of Sa'd ibn Mu'adh between two poles is weak in its chain. An-Nawawi said: "There is a confirmed text from the Messenger of Allah (ﷺ) regarding carrying it between two poles." This is mentioned in "Sharh Al-Munyah."
۱ قوله: بجوانب السرير كلها وما روى أنه الله حمل جنازة سعد بن معاذ بين العمودين ضعيف الإسناد. قال النووي: في حملها بين العمودين نص ثابت عن رسول الله ﷺ. قاله في شرح المنية».
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: مِنْ تَمَامِ جَرَّ الْجَنَازَةِ أَنْ تُشَيِّعَهَا مِنْ أَهْلِهَا، وَأَنْ تَحْمِلَ بِأَرْكَانِهَا الْأَرْبَعَةِ، وَأَنْ تَحْتُوْ فِي الْقَبْرِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ فِي مُصَنَّفِهِ، وَإِسْنَادُهُ مُرْسَلٌ قَوِيٌّ.
Abu Ad-Darda (may Allah be pleased with him) narrated: "The completion of carrying the funeral is to accompany it with its family, to carry it from all four sides, and to lower it into the grave." [Narrated by Ibn Abi Shaybah in his Musannaf, and its chain is strong but interrupted (Mursal)]
وَعَنْ عَلَىٍّ الْأَزْدِيَّ (رضي الله عنه) قَالَ: رَأَيْتُ ابْنَ عُمَرَ فِي جَنَازَةٍ فَحَمَلَ بِجَوَانِبِ السَّرِيرِ الْأَرْبَعِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ وَعَبْدُ الرَّزَّاقِ.
Ali Al-Azdi reported: "I saw Ibn Umar (may Allah be pleased with him) in a funeral, and he carried the bier from all four sides." [Narrated by Ibn Abi Shaybah and Abdur Razzaq]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَوْلَادُ الْمُؤْمِنِينَ فِي جَبَلٍ۱ فِي الْجَنَّةِ، يَكْفُلُهُمْ إِبْرَاهِيمُ وَسَارَةُ حَتَّى يَرُدَّهُمْ إِلَى آبَائِهِمْ يَوْمَ الْقِيَامَةِ». رَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ وَقَالَ: هَذَا حَدِيْثُ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "The children of the believers are in a mountain in Paradise, cared for by Ibrahim and Sarah until they are returned to their parents on the Day of Resurrection." [Narrated by Al-Hakim in Al-Mustadrak, and he said: "This Hadith is authentic according to the conditions of the two Sheikhs (Al-Bukhari and Muslim], but they did not narrate it"] 1
Notes / الحواشي
1 The statement: "In a mountain in Paradise." In Ad-Durr Al-Mukhtar, it is said: "The more correct opinion is that the prophets are not questioned, and the children of the believers are also not questioned."
۱ قوله : في جبل في الجنة وقال في الدر المختار والأصح إن الأنبياء لا يسألون وأطفال المؤمنين.
وَعَنْهُ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنَّ ذَرَارِي الْمُؤْمِنِينَ فِي الْجَنَّةِ، يَكْفُلُهُمْ إِبْرَاهِيمُ . رَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ». وَقَالَ: هَذَا حَدِيثُ صَحِيحُ الْإِسْنَادِ وَلَمْ يُخَرِّجَاهُ. وَرَوَى الْبَيْهَقِيُّ مِنْ حَدِيْثِ أَبِي هُرَيْرَةَ أَنَّهُ إِذَا كَانَ الْمَيِّتُ طِفْلًا اسْتُحِبَّ أَنْ يَقُوْلَ الْمُصَلَّى اللَّهُمَّ اجْعَلْهُ لَنَا سَلَفًا وَفَرَطًا وَأَجْرًا.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Indeed, the offspring of the believers are in Paradise, cared for by Ibrahim." [Narrated by Al-Hakim in Al-Mustadrak, and he said: "This Hadith has an authentic chain, but the two Sheikhs did not narrate it"]
Al-Bayhaqi also narrated from Abu Hurairah that when the deceased is a child, it is recommended for the one praying to say: 'O Allah, make him a precursor, a forerunner, and a reward for us.'"
وَعَنِ الْبُخَارِيِّ تَعْلِيْقًا وَيَقُوْلُ: اللَّهُمَّ اجْعَلْهُ لَنَا سَلَفًا وَفَرَطًا وَذُخْرًا وَأَجْرًا.
Al-Bukhari mentioned it in a suspended (Mu'allaq) manner and said: "O Allah, make him a precursor, a forerunner, a treasure, and a reward for us."
وَعَنْ أَبِي مَسْعُوْدٍ الْأَنْصَارِيِّ قَالَ: نَهَى رَسُوْلُ اللَّهِ ﷺ أَنْ يَقُوْمَ الْإِمَامُ فَوْقَ۲ شَيْءٍ وَالنَّاسُ خَلْفَهُ يَعْنِي اسْفَلَ مِنْهُ. رَوَاهُ الدَّارَقُطْنِيُّ فِي الْمُجْتَبَى فِي كِتَابِ الْجَنَائِزِ».
Abu Mas'ud Al-Ansari (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) prohibited the Imam from standing above something while the people are behind him, meaning at a lower level than him. [Narrated by Al-Daraqutni in Al-Mujtaba in the book of Funerals] 2
Notes / الحواشي
2 The statement: "Above something." Ibn Al-Humam said: "It is not permissible to pray while the deceased is on an animal or carried by people, as it is like the Imam, and the difference in place prevents following (the Imam)." He also said in another place: "The conditions for its validity are the Islam of the deceased, his purity, and his placement in front of the one praying. For this reason, it is not permissible to pray over an absent person, nor over a present person on an animal or otherwise, nor over someone placed ahead of the one praying, as it is like the Imam in one aspect." This is mentioned in Al-Marqah.
۲ قوله: فوق شيء: قال ابن الهمام: ولا تجوز الصلاة والميت على دابة أو أيدي الناس؛ لأنه كالأمام، واختلاف المكان مانع من الاقتداء. وقال في موضع آخر : وشرط صحتها إسلام الميت وطهارته ووضعه أمام المصلي، فلهذا القيد لا تجوز على غائب، ولا حاضر على دابة وغيرها، ولا موضوع يتقدم عليه المصلي، وهو كالإمام من وجه. قاله في «المرقاة».