The Funeral Prayer in Absentia
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Identifier: http://muslimmatters.org/2007/03/03/the-funeral-prayer-in-absentia/
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Subject: death
Title: The Funeral Prayer in Absentia
Created on: Fri Sep 05 13:51:34 -0400 2008
Updated on: Fri Sep 05 13:51:34 -0400 2008
Version: 1
Abstract: ... ntry. This is also the opinion of as-Shawkaani (Nayl al-Awtaar, v. 4, p. 63). Some scholars, amongst them Shaykh Ibn Baaz himself, and the opinion of the Hay’at Kibaar al-Ulaama of the Kingdom, stated that this was to be done only when the person that died was of a high status, and had aided Islam, such as a just king, or a scholar. (See Fatawa al-Lajnat ad-Da’imah, v. 8, p. 418, fatwa # 5394). Shaykh Uthaymeen says of this opinion, “This is a middle opinion (between the two extreme opinions) which many modern and past scholars have chosen.” (Sharh al-Mumti, v. 5, p. 438). The last opinion is that of Shaykh al-Islaam Ibn Taymiyyah and others, who stated that this was only to be done when a person died without having a janazah performed on him. So, for example, when a person dies in a non-Muslim country, and there are no Muslims to pray for him, then in this case the salaat should be performed for him. Now, the reason for the difference of opinion concerning these conditions is: What was the reason (’illah) due to which the Prophet (S) prayed for Najashi? Was it to show that it was permissable (which is what the first group says), and thus allowed for everyone? Was it due to the fact that Najashi was an important person (the second group)? Or, was it due to the fact that he was the only Muslim in the country, and none of the people prayed for him (the third group)? In my humble opinion, the first opinion is the weakest. This is becuase it is well-known that many of the Companions died outside of Madinah during the lifetime of the Prophet (S), but he did not pray for any of them (to be more accurate, there are no authentic reports that he prayed for other Companions. There are some week reports that he prayed for some Companions that died outside of Madinah, cf. Nayl al-Awtar, v. 3, p. 62). Had it been something encouraged, the Prophet (S) would not have left it for no reason, especially since he was so eager to pray for his Companions. He said concerning the old, black woman that used to clean the masjid and whom the Companions buried at night without telling him, “Why did you not inform me? For verily my Salaat upon them is a mercy…” and he went to her grave and prayed over her. So, this shows that he would not have left the janaazah prayer upon such Companions for no reason. Therefore, it seems as if one of the last two opinions is the correct one. Both of these opinions have very good reasons (’illah) for them. It can be said that the Prophet (s) prayed for Najashi because of his status, and to show that a person who has helped Islam (since Najashi sheltered the Muslims who emigrated to his country) should be given the honour of having janaazah performed on him in abenstia. It can also be stated that since Najashi was the only Muslim, and no one prayed for him, the Prophet (S) prayed for him. In my humble opinion, between these two opinions it cannot be stated with one-hundred percent certainty which of the two is correct. This is because it is a matter of ijtihaad what the exact reason behind the Prophet (S) praying janaazah over Najashi was. Also, Ibn Qudaamah brings a very good point. He states (al-Mughni, v. 3, p. 336) “… they (the ‘other side’) state that since no-one prayed over Najashi (this was why the Prophet (S) prayed over him)…. but this is very improbable, for Najashi was the King of the Abyssinians, and he accepted Islam and openly proclaimed it, so it seems very improbable that no-one would have followed him (in accepting Islam), and (therefore) not pray over him.” In other words, what is the evidence that no one prayed over Najashi? There are no reports to the contrary (ie., that no one prayed over him). Also, as Ibn Qudaamah points out, it does seem unrealistic that Najashi, who was so loved by his people, and who openly accepted Islam and helped the Prophet (S), would not have succeeded in converting some of his people, and thus there would have been some Muslims to pray over him. So, based on these facts, perhaps the second opinion (that it should be prayed over a person of status) is more realistic. On the other hand, it could be argued that no mention is made of these Abyssinian converts (if they ever existed), and also there are no reports in the books of Islamic history concerning these people, and what happened to them or their progeny. Therefore, if no mention is made of them, then there is no evidence to suggest that they exist, and anyone who claims that they did must bring forth his proof! So, in light of this reason, the third opinion (that it should only be prayed over a person for whom janaazah has not been prayed) seems to be more realstic! So, which of the two opinions is correct? Like I stated earlier, it really seems difficult to defend one over the other. (Therefore, I would advise the brothers, even if they follow another opinion, not to cause a fitnah when some people do pray salaat al-janaazah over a famous person, as long as that person was one who helped Islam). However, perhaps the second opinion has some slight weight over the third one (please note the emphasis!!!) On what basis, though? Well, both sides put forth a statement that they use to justify their opinion. The second group (those that say the ‘person of status’ condition) states: Najashi was a just Muslim ruler, who aided and helped the Muslims, and therefore the Prophet (S) prayed for him. The third group states: Najashi was the only Muslim in his country, and was not prayed over. Now, it could be stated: The statement of the second group is an indisputable fact. All the books of history mention this. The statement of the third group, however, is not fact, and is based on circumstantial evidence. Nowhere does it state that no one accepted Islam, or that Najashi was not prayed over. These are only presumptions. and no evidence can be brought forth to support it. Therefore, since the second group is basing their opinion on an indisputable fact, whereas the third one is basing it on disputable opinion, perhaps the second group has some slight advantage in the opinion that they hold, and therefore it is allowed, even encouraged, to pray over someone who helped and aided Islam, whether the body is in front of the group, or in absentia. And Allah subhaanahu wa ta’aala knows best!!! Wa Salaam PS I would be interested in hearing other opinions as well. If anyone has any other evidences, or can shed light on other perspectives, please forward them here. Also, there is no copyright on this ‘article’, so forward as you please. More from this category Ramadan Conference Call 2007 TranscriptRamadan Reflections - Juz 3Ramadan - Change We Can Believe InRamadan Reflections - Juz 2 More from this author Retread: Understanding the Controversies Regarding MoonsightingAn Exegesis of the Basmala‘Nabiha My Love’ - But a Person is With the One Whom They LoveThe Arabic Qur’ān and Foreign Words Subscribe to this author Tagged as: Islam 9 Responses to “The Funeral Prayer in Absentia”--> Comments (8) Trackbacks & Pingbacks (1) Comments Amad (Author) said: SubhanAllah, he was not a person, he was a legend… that is what is amazing about Imams… they just garner this aura, a respect that is not confined to just people of ‘their ideology’. -March 3rd, 2007 at 4:46 am AnonyMouse said: As-salaamu ‘alaikum wa rahmatullaahi wa barakaatu, I’m extremely disappointed in myself that despite knowing that Sheikh bin Baz was one of the greatest scholars of our times, that I have learnt next to nothing about him. Subhan’Allah… I resolve to read up on his biography, insha’Allah! May All... [Full Article...]
