Rules for Funeral Prayers – Golden Article

The Ruling on Funeral Prayer

Scholars unanimously agree that the funeral prayer (Salat al-Janazah) is a communal obligation (Fard Kifayah). This means that if a group of Muslims performs it, the obligation is lifted from the others. It has been established from Ibn Abbas – may Allah be pleased with him – that he heard the Prophet Muhammad – peace be upon him – say: “There is no Muslim who dies, and forty men who do not associate anything with Allah stand over his funeral, except that Allah intercedes for them.” Additionally, Abu Huraira – may Allah be pleased with him – reported that the Messenger of Allah – peace be upon him – would ask about the deceased’s debts, saying: “Did he leave anything for his debt?” If it was reported to him that the deceased had left a payment, he would pray for him; otherwise, he would instruct the Muslims to pray for their companion.

Conditions for Funeral Prayer

When performing the funeral prayer, a Muslim must ensure that they are in a state of purity, and their clothes and the area where they intend to pray are clean. They should also confirm that their ‘awrah is covered and that they are facing the Qibla. Like other prayers, the general conditions for funeral prayer include being a Muslim, possessing sound intellect, and being of discerning age. However, there are additional specific conditions for the funeral prayer, outlined as follows:

The deceased must be a Muslim; it is prohibited to pray for non-Muslims, although praying for those who have committed major sins is permissible.
The body or the majority of the body must be present; prayer is not valid for a severed limb according to the Hanafi and Maliki schools.
The deceased must be physically present and laid out on the ground before the person praying, facing the Qibla. It is prohibited to pray over a deceased who is absent, being carried on a mount, or positioned behind the imam. This condition is supported by the Hanafi school, while the Maliki school agrees on the necessity of the deceased being physically present, viewing it as a Sunnah for the deceased to be placed in front of the worshippers. In contrast, the Shafi’i and Hanbali schools permit praying over a body being carried.
The deceased must have been alive prior to death; it is not allowed to pray over stillborns unless it is clear that they were born alive, evidenced by movement or crying. This is a condition upheld by the majority, excluding the Hanbali school.
The body must be pure, meaning the deceased should have been washed or underwent tayammum (dry ablution) if washing was not possible.
The deceased should not be a martyr (shaheed), which refers to someone who dies in battle; martyrs are not washed, shrouded, or prayed over.
The prayer must be performed at permitted times, avoiding the times explicitly prohibited by the Prophet – peace be upon him – for conducting the funeral prayer.

Pillars of Funeral Prayer

The funeral prayer comprises eight essential pillars, listed as follows:

The intention (niyyah) which resides in the heart; the worshipper must intend to pray for the deceased at the time of the opening Takbir.
Four Takbirs, which are unanimously agreed upon by scholars as a requirement; the funeral prayer is invalid without them.
Standing during the prayer for those who are able; it is not valid to sit or ride without a legitimate excuse.
Reciting Surah Al-Fatiha after the first Takbir.
Sending blessings upon the Prophet – peace be upon him – after the second Takbir.
Making supplication for the deceased after the third Takbir, based on the narration from Awf bin Malik, who reported hearing the Prophet – peace be upon him – pray for a deceased person, saying: “O Allah, forgive him, have mercy on him, grant him strength, pardon him, honor his place of arrival, make his entrance spacious, wash him with water, snow, and ice, cleanse him of sins as a white garment is cleansed of dirt, grant him a better home than his, a better family than his, and a better spouse than his, and admit him to Paradise, and protect him from the Fire—or he may have said—protect him from the punishment of the grave.”
Offering peace (salutation) to the right after the fourth Takbir.
Maintaining the sequence between the pillars of the funeral prayer, which includes recitation of Surah Al-Fatiha after the first Takbir, sending blessings upon the Prophet after the second, and supplicating for the deceased after the third Takbir, followed by prayers for oneself and the Muslim community, concluding with a salutation after the fourth Takbir.

Sunna of Funeral Prayer

The funeral prayer includes numerous recommended practices, as follows:

The imam should stand at the head of a male deceased and at the middle of a female deceased.
The worshipper should raise their hands at each Takbir.
The worshipper should seek refuge (ta’awwudh) and recite the bismillah before reciting Surah Al-Fatiha.
The funeral prayer should be performed silently by the worshipper, with the imam proclaiming the Takbirs and the salutation aloud.
After the fourth Takbir, the worshipper should pray for themselves, their parents, and the Muslims.
It is recommended to pause briefly after the fourth Takbir and before the salutation.
The worshipper should place their right hand over their left hand.
It is preferable for worshippers to form three rows behind the imam, even if their number is small, and it is recommended to straighten the rows.

The Method of Funeral Prayer

The funeral prayer has a unique structure, which does not include bowing (ruku) or prostration (sujud). The worshipper performs ablution and positions the deceased in front of them, standing at the head of a male or at the midpoint of a female. Subsequently, the worshipper makes four Takbirs, reciting Surah Al-Fatiha after the first Takbir, then making the second Takbir and sending blessings upon the Prophet – peace be upon him – through the traditional Ibrahimic prayer recited during regular prayers. After the third Takbir, the worshipper prays for the deceased seeking forgiveness and mercy, ideally using the established supplications from the Prophet. After making the fourth Takbir, a brief pause is recommended, after which the worshipper should pray for themselves, their parents, and the Muslims, ending with the salutation to the right and left.

Location of the Funeral Prayer

Prophet Muhammad – peace be upon him – used to perform funeral prayers in a designated location prepared for this purpose, and it is sunnah (recommended) to do so. It has been narrated that the Prophet – peace be upon him – announced the death of Al-Najashi on the same day he died, and then he went to the musalla (prayer area) to lead the prayer and performed four Takbirs. Scholars have differing opinions regarding the ruling on praying for the deceased in a mosque. The Shafi’i school advocates for the permissibility of performing funeral prayers in a mosque due to the Prophet’s actions, as he prayed for Suhail and Suhail, the sons of Bayda, in the mosque. In contrast, the Hanafi and Maliki schools consider it disliked to conduct funeral prayers in a mosque, while the Hanbali school permits it, provided it does not lead to defilement.

The one who has the right to perform the funeral prayer is the executor. If the funeral prayer is conducted in a mosque, the imam is given precedence. If the deceased has not assigned anyone, the father of the deceased (if alive) performs the prayer, followed by the son (if alive), according to the order of inheritance. If multiple deceased individuals are present, the imam may pray for each body separately or for all together, placing them side by side in one row, with males in front of females and the female rows close to the Qibla.

Time of the Funeral Prayer

Scholars have differing opinions concerning the times when it is prohibited to conduct funeral prayers, as indicated by the Prophet – peace be upon him. The Hanafi school believes it is forbidden to perform funeral prayers during five specific times: during sunrise, sunset, at midday when the sun is at its zenith, after Fajr until sunrise, and after Asr until sunset. Meanwhile, the Maliki and Hanbali schools argue that it is impermissible to perform funeral prayers during three times: at sunrise, sunset, and when the sun is at its zenith, as confirmed by the narration from Uqba bin Amir – may Allah be pleased with him: “There are three times at which the Messenger of Allah – peace be upon him – forbade us to pray or bury our dead: when the sun rises until it fully rises, when it stands at midday until it declines, and when it declines until the sun sets.” In contrast, the Shafi’i school permits performing funeral prayers at any time because they are related to a specific cause, allowing them to be carried out at any moment.

The Ruling on Congregation in Funeral Prayer

Congregational prayer for the funeral is obligatory due to the consistent practice of the Prophet – peace be upon him – and his statement: “Pray as you have seen me pray.” Numerous scholars opine that congregation in funeral prayer is recommended and that it is waived if fulfilled by one capable individual. It is preferable for the congregation to consist of at least forty Muslims, with a larger number considered better. The Prophet – peace be upon him – stated: “Whenever a deceased is prayed over by a congregation of Muslims reaching one hundred, they will intercede for him.”

The Ruling on Women Performing Funeral Prayer

Women are permitted to perform the funeral prayer in the designated prayer area or mosque, and they receive the same reward, merit, and consolation as men do. Evidence from the Sunnah confirms that women can partake in funeral prayers. For instance, it was narrated by Aisha, the Mother of the Believers – may Allah be pleased with her – that she ordered for the funeral of Sa’d ibn Abi Waqqas to be passed through the mosque so that she could lead the prayer, although people criticized her for it. She responded, “How quickly people forget! The Messenger of Allah – peace be upon him – prayed for Suhail ibn Bayda only in the mosque.”

Missing the Time for Funeral Prayer

If someone joins the funeral prayer with the imam but misses part of it, they should complete what remains of the prayer until the imam concludes, then they can perform the missed portion and offer the salutation. If a funeral prayer is missed before the burial, they may pray at the deceased’s grave. Additionally, for someone traveling far from the deceased’s location, they may offer Salat al-Gha’ib (prayer of absence) by intention upon receiving news of the death. Scholars hold various views regarding the permissibility of performing the prayer for someone who fears missing the funeral prayer, where they may perform tayammum instead of ablution. Some scholars, including Sheikh al-Islam Ibn Taymiyyah, assert that tayammum is permissible in these circumstances, similar to someone who would tayammum fearing to miss the time of obligatory prayer, stating: “Any prayer that may be missed if one purifies himself should be performed with tayammum.”