The hadith reported by 'Uqbah ibn 'Amir also states that the Prophet, peace be upon him, did so eight years after their death, as if he were bidding them farewell. Ahmad, Ahu Daw 'ud and Tirmizhi reported that Anas said: "The martyrs of Uhud were not washed. The followers of Ash-Shafi'i, however, hold that a person walking in front of a funeral procession may sit down before the coffin is placed on the ground. Hz. It is preferred to supplicate for the deceased after the fourth takbir, even though the supplicant rnay have done so after the third takbir. Who is the only wife of Prophet, blessings and peace be upon him, who attended his funeral prayer? In 632 CE, the year of the Prophet Muhammads death, Abu Bakr, the first caliph, led the funeral prayer. He answered: "Yes." If the answer was in the affirmative, he would then ask: 'Has he (the deceased) left anything to settle his debt?' He asked her: 'What caused you to leave your house?' According to some people of knowledge this is the common practice.''. Is the Forgetfulness Prostration Necessary If You Dont Immediately Rise After the Tashahhud in the First Sitting of a Four Cycle Prayer? Whomsoever among us You keep to live, make him to live in Islam, and whomsoever You cause to die, let him die in faith. In either case the prayer is offered for the deceased, and his body, whether it is in the coffin or in the grave, remains in the same position. He said: 'Did you accompany them to the graveyard?' Tirmizhi said: "It is related from some knowledgeable Companions of the Prophet, peace be upon him, and others that they would walk ahead of a funeral procession, and would sit down if they reached the place of burial before the coffin. The site is translated into eleven languages . It is also said that supplications should be done in the words given in the above reported hadith for both male or female dead persons. Give him in exchange a home better than his home (on earth) and a family better than his family, and a wife better than his wife, and protect him from the trial of the grave and the torture of Hell Fire'." I pray you are well. They were then followed by the female companions, then children, and then the slaves. Did you hear what Abu Hurairah says? When the body was washed, Ali draped it in a shroud, and prayed for it. A certain etiquette is recommended while walking in a funeral procession or carrying a coffin: -1- Carrying a coffin and accompanying it to the graveyard is recommended. You do not have to repeat these later on." This is the opinion also of Ahmad, and he is the proper person to describe the principles of his school. Ash-Shawkani mentions various opinions about takbirs and the arguments for them and says: "In short nothing except the first takhir is reported from the Prophet, peace be upon him. I went toward him to give him a drink, but he also found another man looking to him. Ibn Hazm contends that the argument put forth by the majority of scholars is not sound, and that it is permissible for women to accompany funeral processions. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. This is narrated by Ahmad, Abu Daw'ud, Ibn Majah and Tirmizhi, who regards it as a sound hadith. The Hanafi school holds that walking behind a funeral is preferable, as is indicated from the words of the Prophet, peace be upon him, concerning following a funeral. This answer was collected from Seekersguidance.org. This is the opinion of Ash-Shafi'i, Ahmad, and Ishaq. -3- ' Awf ibn Malik reported: "I heard the Prophet, peace be upon him, while offering a funeral prayer, say: Allahumma-ghfir lahu war-rhamhu wa'fu anhu wa 'afahu wa akrim nuzulahu wa wassi' mudkhalahu waghsilhu bi-ma' ind wa thalj wa barad wa naqi minal khataya kama yunaqi athaubu danis minad danas wa abdilhu daran khairan min darihi wa ahlan khairan min ahlihi wa zaujan khairan min zaujihi wa qih fitnatal qabr wa azhaban nar. In this captivating video, we delve into the profound legacy of Prophet Muhammad (PBUH) and his influence on the Jewish Funeral Customs. The author of Al-Mughni said: "If one sees or hears something that is forbidden while attending a funeral, and one is capable of countering and rectifying it, one should do so. Sahl ibn Hanif and Qais ibn Sa'd reported that they were sitting in Qadisiyyah (A town in Syria) and a funeral procession passed by them. Ahmad, Ibn Al-Mubarak, and Ishaq dislike offering a funeral prayer at sunrise, at noon when the sun is at its zenith, and at dusk when the sun is about to set, except in cases when it is feared that if delayed, the body might decompose. Among the traditions reported on this subject there is no authentic hadith. There is consensus among the Companions regarding this issue, and it should not be overlooked. The hadith reported by Jabir ibn 'Abd Allah that the Prophet, peace be upon him, did not offer funeral prayer for these martyrs is sound and very explicit. (Among the narrators of this hadith is a man called Abu Huraiz, the freed slave of Mu'awiyah, who is "unknown" amongst the narrators of hadith). Tirmizhi said: This has been the practice of most of the scholars, the Companions of the Prophet (may Allah be pleased with them), as well as others. In such a case those offering funeral prayer should stand facing the qiblah, even if the city where the absentee is located is not in the direction of the qiblah. He replied: "Say the takbir that you hear and do not worry about the ones that you miss. Then a batch of another nine martyrs was brought and placed beside Hamzah. Mas'ud ibn Al-Hakim Az-Zurrqi told me that he heard 'Ali ibn Abi Talib saying: -The Prophet, peace be upon him, commanded us to stand up upon seeing a funeral procession, but later on he would remain seated, and bade us to do the same.' In fact the reverse is true if we take into account the hadith narrated by Shu'bah on the authority of Waki', who in turn narrated it from Hisham ibn 'Urwah, who heard it from Wahab ibn Kaysan, who heard it from Muhammad ibn 'Amr ibn 'Ata who reported it from Abu Hurairah that once when the Prophet, peace be upon him, attended a funeral, 'Umar saw a woman there and yelled at her. Such a practice must be discouraged and stopped. She said: 'God forbid! According to this hadith offering a funeral prayer for a miscarried fetus is conditioned upon proof of its life evident in signs of life, such as its movement, etc. However, since there was not a caliph of Muslims, it was performed not in congregation but individually. Doing so after the burial, is not disliked, however, and is quite acceptable, as indicated by a hadith narrated by Thawban, which says that the Prophet, peace be upon him, was brought a mount to ride during a funeral, but he declined. This statement is quite explicit. He placed all of them in one row. Qur'an 9.113-114. Dear Brother / Sister, Our Prophets funeral prayer was performed. WebIt is narrated that Muhammad said: "O God, forgive our living and our dead, those who are present among us and those who are absent, our young and our old, our males and our It is also said that he once did the funeral prayer for the Abyssian King Najashi around 8 AH. Most of the Companions, their successors, the Hanafi and Hanbali schools, Al-Awza'i and Ishaq hold this vlew. Is it permissible for a woman to follow the funeral procession? Ash-Shafi'i, Ahmad, and Ishaq hold the same view. This is based on a narration of Muslim from 'Aishah who said: "The Prophet, peace be upon him, offered a funeral prayer for Suhail ibn Baida in the mosque, and the Companions likewise offered funeral prayer for Abu Bakr and 'Umar in the mosque, and no one objected to it, because the funeral prayer is similar to other (formal) prayer. The purpose of bathing the corpse, it returns his body back holy. The Prophet, peace be upon him, informed us that a fetus receives a soul when it is four months old. There is nothing related from the Prophet, peace be upon him, to show that he raised his hands in funeral prayer except for the first takbir. Ibn Hazm said: "Standing up upon seeing a funeral procession is recommended, even if it is a funeral of a disbeliever or a pagan, until the coffin is placed on the ground or disappears from sight. How could I do that, when I know what you have said in this respect.' There is agreement among scholars that for those walking ahead of the funeral precession there is no harm if they arrive early at the place of burial and sit down before its arrival. O Allah! Abu Hanifah, Al-Thawri, Al-Hasan, and Ibn Al-Musayiyaib, however, are inclined to the reports stating that the Prophet, peace be upon him, did offer funeral prayer for the martyrs. Offering a funeral prayer at the grave is not forbidden, for funeral prayer does not have to be offered at any specific place. There are either mursal (Mursal: Report of a successor (tab'i) directly from the Prophet without mentioning the Companion who might have heard it directly) or majhul (unknown) or such as cannot be presented as an argument." Anas ibn Malik is of the opinion that one may walk anywhere in a funeral procession, as mentioned above in the hadith of the Prophet, peace be upon him: "A rider should ride behind the funeral, whereas one on foot may walk behind it, or in front of it, or to its right side or left side, or close to it." He placed the males closest to the imam and then the females in the direction of the Qiblah. The man said, 'No.' (Reported by Ahmad, Bukhari, Muslim & Ibn Majah) Abdullah ibn 'Amr reported: "Once while we were with the Prophet, peace be upon him, he saw a woman - whom we thought he did not recognize - so he waited until she reached him. The last two reporters regard it as a sound hadith. Malik, however, is of the opinion that women should offer the funeral prayer individually. Abu Sa'id reported that the Prophet, peace be upon him, said: "Visit the sick, and follow the funeral procession, for it will (help) remind you of the Hereafter." His second wife was Zaynab bint Khuzayma. A funeral prayer may be offered in all such cases even though the deceased might have been the most evil person on the face of the earth, provided he dies as a Muslim. Thus they all died. The Prophet, peace be upon him, tried to avoid him four times, while the man repeated his testimony against himself. I pray In another sahih hadith 'Ata reported that a funeral prayer may be offered for an illegitimate child, and his mother, and for those who curse each other, (In cases of Lu'an, for instance, when in the absence of any evidence of a spouse's adultery both the man and wife are required to swear an oath that he/she is telling the truth or face being cursed by Allah if they were lying) as well as the person who is killed in requital, and the person stoned to death, and the person who flees from the battlefield and is put to death for it. ' This was narrated by Al-Baihaqi and Ibn Abu Shaibah. Ahmad said: "There is no harm whether one stands up or remains seated upon its arrival. After making an intention to pray for the absentee, takbirs should be said as they are nommally said in funeral prayer over a deceased who is present. -5- Permit women to accompany a funeral procession. An-Nawawi said: "Women may offer (funeral) prayer in congregation just as they are permitted to perform other sunnah prayers. The author of Al-Mughni states: "It is recorded in Futuh Al-Sham, that a man said: "I took some water to give a drink to my cousin if he were still alive after some injuries in the battle. Forgive him, have mercy on him, pardon him, heal him, be generous to him, cause his entrance to be wide and comfortable, wash him with the most pure and clean water, and purify him from sins as a white garment is washed clean of dirt. And if there are men, women and children, then the children should be placed next to the men. He was asked: "What if there are only four people present?" This is narrated by Ahmad, Abu Daw'ud, Ibn Majah, Tirmizhi, and Al-Hakim, who considers it a sound hadith. This is based on a narration by Ahmad on the authority of ' Abdullah ibn Abi Awfa who said that when his daughter died, at his funeral prayer for her he made four takbirs. They asked him about this (why he declined to mount during the funeral procession) and he replied: "Verily, the angels were walking with the funeral, so I did not like to ride while the angels were walking. This is the opinion of the Hanafi and Shafi'i schools. Abu Hurairah also offered a funeral prayer over the grave of 'Aishah in the middle of the cemetery of Al-Baqi', which was attended by Ibn 'Umar. Fuzhail ibn 'Amr said: "Once, while Ibn 'Umar was present at a funeral, he heard someone from behind saying: 'Pray for Allah's forgiveness for the deceased. The Niyyah (intention) for the Web . This was narrated by Ahmad with a sound chain of narrators. There is a consensus among the jurists that funeral prayer is offered for all Muslims, male or female, and young or old. This hadith has been narrated by Al-Baihaqi, who says: "This is the most sound hadith on this subject. Forgive our living, our dead, our young, our old, our males and our females, those of us who are present, and those who are absent. ", A Muslim may not pray for a non-believer, for Allah says: "Nor do you ever pray for any of them that dies, nor stand at his grave, for they rejected Allah and His Messenger," Qur'an 9.84 "It is not fitting for the Prophet and those who believe to pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the Fire. WebThe funeral prayer was not performed in a congregation; first the men, then the women and later the children came in groups before the body of Muhammad and performed the prayer one by one. Praise and salutations to our beloved Prophet Muhammad PBUH, his family, companions and all those who follow his footsteps until the Last Day. Functional cookies help to perform certain functionalities like sharing the content of the website on social media platforms, collect feedbacks, and other third-party features. Should a funeral prayer be offered for him? ' Muhammad ibn Al-Hanafiyyah reported that 'Ali said: "The Prophet, peace be upon him, went out and saw a group of women sitting outside. It is concerned with everything about the Prophet (Peace and mercy of Allah be upon him).The researcher will find all written, audio and Advertisement. He said, 'Yes.' Allah says in the Qur'an: "And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true in (faith)." In certain cases he did offer funeral prayer in the mosque, as in the case of Ibn Baida, which shows that funeral prayer may be offered either inside or outside the mosque, but to do so outside the mosque is preferable. They said: 'No.' (Authentic canonical collections of hadith), If the deceased is a child, then it is desirable to pray: Allahumma 'ij'alhu lana salafan wa zhukhran. If the deceased include both male and female, a separate prayer for each may be offered. On the way, I passed by Al-Harith ibn Hisham, who was also wounded in the same battle. The Prophet, peace be upon him, commanded the Muslims to offer it, and they have been doing so ever since they received this commandment. If one wants to make any remembrance, one may do it in one's heart. A person who misses a part of a funeral prayer should make up the missed takbirs--making them consecutively. Ibn Mas'ud, Ibn 'Umar, Abu Amamah, 'Aishah, Masruq, Al-Hasan, An-Nakh'i, Awza'i, Ishaq, and the Hanafi, Shafi'i and Hanbali schools hold this view. At this he said to them: 'Then go back to your homes with your sins and without gaining any reward." The words used in this hadith are "a funeral prayer should be offered for a miscarried fetus" because it has a soul and is alive. KUALA LUMPUR: The Yang di-Pertuan Agong Al-Sultan Abdullah Ri'ayatuddin Al-Mustafa Billah Shah yesterday visited Prophet Muhammad SAWs grave and Raudhah at the Nabawi Mosque in Madinah. There he arranged his Companions in rows and said four takbirs. -1- Make sure that you meet all the requirements for a formal prayer (salah); -2- Stand up with the intention of supplicating for the deceased; -3- Raise both hands with a takbir (takbirat al ihram); -4- Fold your right hand over your left hand; -5- Commence the funeral prayer with the (silent) recitation of Al-Fatihah. (See Al-Umm. Ahmad, Nasa'i, and others reported that Abu Bakrah said: "If you had seen us following a funeral procession along with the Prophet, peace be upon him, you would have thought that we were jogging." We use cookies on IslamQA to measure visitor stats. Keeping quiet is better and is helpful in concentrating one's attention on the funeral rites, which is needed at that time. Some leave it to the individual's discretion. Those who hold it to be obligatory argue that the funeral prayer is a prayer (salah), and as such it cannot be terminated except by salutations (to the right and left). After his death, the Prophet, peace be upon him, spoke well of him, and offered funeral prayer for him. Bukhari also reports from Sa'id Al-Maqabari who narrated that his father said: "We were attending a funeral, and Abu Hurairah was holding Marwan's hand, and they both sat down before the coffin was placed on the ground. Mohammad 'Abduh issued a verdict concerning raising one ' s voice for the remembrance of Allah while following the funeral procession, in which he said: "In reference to the raising of one's voice in a funeral procession for remembrance of Allah, we find in Al-Fath, under the chapter on "Funerals," that it is disliked for a person walking in front of a funeral procession to make such remembrance loudly. This is the opinion of AshShafi'i and Abu Yusaf. The number of takbir for funeral prayer is four. Nawawi said: "If the deceased is a child, a boy or a girl, one should say what is reported in the hadith, namely, "O Allah! After shrouding, it was decided to bury him in Aishas room. Ali washed the body of the Prophet as Usama poured water. This should be said after the second takbir, as is obvious, though there is nothing specifically reported in this regard as to its precise place in the funeral prayer. He reports from Abu Sa'id Al-Khudri that the Prophet, peace be upon him, said: "Stand up when you see a funeral procession, and he who accompanies it should not sit down until the coffin is placed on the ground." 'O Allah! This is the opinion of the Maliki and Hanbali schools. WebAnswer (1 of 2): Who led the funeral prayer of Muhammad (saw) and mention which Sahabi did the funeral arrangements? Tirmizhi narrated that the Prophet, peace be upon him, walked with the funeral of Ibn Ad-Dahdah, but on his way back he rode on horseback. We plead to You on her behalf to forgive her sins.". 'O Allah! As mentioned above, the Prophet, peace be upon him, offered funeral prayer for the martyrs of Uhud after eight years. ", Ahmad has reported that Waqid ibn 'Amr ibn Sa'd ibn Mu'azh said: -I attended a funeral procession in the tribe of Banu Salimah. Ahmad said: "Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by.". The Lord Jesus has taken away the sting of death through his resurrection. Abu Malik Al-Ghafari reported: "The bodies of the martyrs of Uhud were brought in batches of nine and placed with the body of Hamzah, who served as the tenth. Forgive him and be merciful to him, as You are the Most Merciful, Most Forgiving'." This hadith does not contradict the other hadith in which the Prophet, peace be upon him, is reported to have said: "A rider must stay behind a funeral," since this may imp!y that such an act is disliked, though permissible. The author of Al-Mughni prefers this opinion and remarks: "It is supported by a saying of Ibn ' Umar and there is nothing on record from the Companions of the Prophet (may Allah be pleased with them) to contradict it.
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