Question # 310: How to perform Janazah (funeral) prayer?

Bismi-llahi r-raḥmani r-raḥīm,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: The performance of Salah al-Janaazah is considered Fard Kifaayah (a communal duty) and must be performed in congregation and preferable by forming at least three rows behind the Imam. However, if there is only one man besides the Imam, he should pray behind the Imam and not beside him. The Ameer or his assistant (imam of the mosque) has more right to lead the funeral prayer; in his absence, the one who has memorized the most Qur’an should lead. If there are a number of dead people, either a single Salaatul- Janaazah can be made or can be performed on each person individually.

The funeral prayer may be held either inside or outside the masjid at a prayer place reserved for it and preference should be given to having a place (musallaa) set aside for the funeral prayer; however, it is forbidden to perform it between the graves. As for the position of Imam, he should stand, facing the Qiblah, behind the head of the dead man and behind the middle of the dead woman. It is possible to perform the prayer with either four, five, six, seven or nine takbirs as all of them are recorded in authentic ahadith. Moreover, it is permissible to raise one’s hands either with each takbir, or only for the first takbir. Immediately after the first takbir, al-Faatihah should be recited after seeking refuge from the Shaytaan and the basmalah; and there are no authentic or weak report to support the reading of the sana (thana). It is also permissible to recite another soorah after Faatihah.

Immediately, after the second takbir, the blessings (darood) should be sent upon Prophet (صلى الله عليه و سلم); after each of the remaining two or more takbirs, sincere prayers should be made for the dead, their relatives and the living (see the long answer for some of authentic Du‘aas). The prayer should end with tasleem by saying it to the right side only or by saying it to both the sides.

Long Answer:

  1. Injunctions Concerning the Prayer

The performance of Salah al-Janaazah is considered Fard Kifaayah (a communal duty). If someone is buried without it being performed, the whole community is held responsible, but as long as some gather and perform it, the obligation is removed from the community as a whole.

  1. The Jama‘ah (Congregation)

Salaatul-Janaazah, like the five daily compulsory prayers, must be performed in congregation. This was the only way in which the Prophet (صلى الله عليه و سلم) and his companion did it and the Prophet (صلى الله عليه و سلم) said, “Pray as you saw me pray.” (Sahih Al-Bukhari)

Three Rows: It is preferable that those behind the Imam form at least three rows, as this was the Sunnah when the number was insufficient to fill the masjid. Abu Umaamah reported that the Prophet (صلى الله عليه و سلم) led the salah for the dead along with seven people and he made them form three rows, two of which had two people in them. Maalik ibn Hubayrah also reported that the Prophet (صلى الله عليه و سلم) said, “Any Muslim who dies and three rows of Muslims make salah for him, will be forgiven.” (Sunan Abu Dawud and Mishkat Al-Masabih. This is authentic as a saying of the Sahabi and not as the Prophet’s saying. See Da‘eef Sunan Abu Dawood and Da‘eef Ibn Majah. Also see Ahkaamul-Janaa’iz by Muhammad Naasirud-Deen Albani)

Two Men: If there is only one man besides the Imam, he should pray behind the Imam and not beside him as in the case of all other salah. ‘Abdullah ibn Abi Talhah reported that Abu Talhah called for the Allah’s Messenger (صلى الله عليه و سلم) when ‘Umayr Ibn Abi Talhah died. The Messenger of Allah (صلى الله عليه و سلم) came and made salah for him in their house. Allah’s Messenger (صلى الله عليه و سلم) stepped forward and Abu Talhah stood behind him, and Umm Sulaym stood behind Abu Talhah. There was no one else there with them. (Collected by al-Bayhaqi, al-Haakim and at-Tabarani and authenticated in Ahkaamul-Janaa’iz)

The Imam: The Ameer or his assistant has more right to lead the funeral prayer than the deceased’s wali (Nearest male relative) Abu Haazim said, “Verily I was present on the day of al-Hasan ibn ‘Ali’s death and I heard al-Husayn ibn ‘Ali say to Sa‘eed ibn al-‘Aas, (Sa‘eed ibn al-‘Aas was the Ameer of al-Madinah at that time. He was a Sahabi and one of those who wrote out copies of the ‘Uthmani Qur’an) “Go forward [and lead the salah] for, if it was not [in accordance with the] Sunnah, I wouldn’t have put you forward.” He said that because there was some ill feeling between them. (Collected by al-Bayhaqi and authenticated in Ahkaamul-Janaa’iz) If neither the Ameer nor his representative is present, the one who has memorized the most Qur’an should lead the funeral prayer, even if he is a child.

‘Amr ibn Salamah reported that when a delegation from his tribe, which had come to the Prophet (صلى الله عليه و سلم), prepared to leave they asked, “O Messenger of Allah, who should lead us in salah?” He replied, “The one who has memorized the most Qur’an.” Since none of the tribe had memorized more than me, they put me forward – even though I was only a youth [of six or seven at the time]. (This addition found in Sahih Al Bukhari) Whenever I was present at a gathering, I was made the Imam and I have lead the salah on their dead until today.” (Sunan Abu Dawud and authenticated in Saheeh Sunan Abi Dawood)

Number of Dead: If there are a number of dead people, a single Salaatul- Janaazah can be made for all of them. However, if there are males and females, the female bodies are placed in front of the Imam and the males behind the Imam even if they were young children. Naafi‘ reported that Ibn ‘Umar led the funeral prayer for nine dead Muslims, the dead males behind him and the women in front of him in one row. When the bier of Umm Kulthoom bint ‘Ali and her son Zayd was brought together and the youth was placed behind the Imam, he disputed it and looked to Ibn ‘Abbas, Abu Hurayrah, Abu Sa‘eed and Abu Qatadah and asked, “What is this?” They replied, “It is the Sunnah.” (Collected by an-Nasa’i, al-Bayhaqi and ad-Daraqutni. See also Sunan Abu Dawud, and authenticated in Saheeh Sunan Abi Dawood)

It is also allowable that Salaatul-Janaazah be performed on each person individually as this was also done on occasion by the Prophet (صلى الله عليه و سلم) and it is the original practice. Ibn ‘Abbas said: When Allah’s Messenger came across Hamzah, he asked for him and his body was prepared and placed in the direction of Makkah. He then prayed the funeral prayer using nine takbirs. Then the bodies of the other martyrs were brought. Each martyr’s body was placed beside Hamzah’s body, one at a time, and he prayed for each along with Hamzah’s body until he completed seventy-two funeral prayers. (Collected by at-Tabarani in Al-Kabir and authenticated in Ahkaamul-Janaa’iz)

  1. Location of the Prayer

According to the practice of the Prophet (صلى الله عليه و سلم), there are two locations where the funeral prayer may be held; inside the masjid or outside the masjid at a prayer place reserved for it. 

Inside the Masjid: ‘Abbaad, the son of ‘Abdillaah ibn az-Zubayr, related that ‘Aa’ishah [and the Prophet’s wives] requested that the bier of Sa‘d ibn Abi Waqqas be brought to the masjid so that they could also pray for him. [Those carrying the bier brought it and placed it in front of their apartments and they offered prayer for him. When the people heard about it, they began to criticize them and say that it was Bid‘ah (innovation) and that the bier shouldn’t be taken into the masjid. When ‘Aa’ishah heard that,] she said, “How quickly people have forgotten that Allah’s Messenger (صلى الله عليه و سلم) only prayed for Suhayl ibn Baydaa [and his brother] inside the masjid.” (Reported by ‘Aa’ishah and collected in Sahih Muslim, Sunan Abu Dawud, Sunan Ibn-Majah, Muwatta and Mishkat Al-Masabih)

Outside the Masjid: It is however preferable to have a place (musallaa) set aside for the funeral prayer outside the masjid as this was the usual practice of the Prophet (صلى الله عليه و سلم). Abu Hurayrah reported that when Allah’s Messenger (صلى الله عليه و سلم) announced to them the death of the ruler (najaashee) of Ethiopia on the day on which he died, he said: “Ask forgiveness for your brother,” and had them line up in rows at the musallaa and prayed for him using four takbirs. (Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Ibn-Majah, Mishkat Al-Masabih, and Muwatta) Also, ‘Abdullah ibn ‘Umar also reported that the Jews came to the Prophet (صلى الله عليه و سلم) with a man and woman who had committed adultery so he ordered that they be stoned near the place for funeral (prayers) beside the masjid.” (Sahih Al-Bukhari)

Between the Graves: It is forbidden for the Salaatul-Janaazah to be performed for the dead between the graves according to the hadith narrated by Anas ibn Malik in which he said: “The Prophet (صلى الله عليه و سلم) forbade the performance of the salah for the dead in between the graves.” (Collected by at-Tabarani and authenticated in Ahkaamul-Janaa’iz)

  1. The Method of Prayer

Position of the Imam: The Imam should stand, facing the Qiblah, behind the head of the dead man and behind the middle of the dead woman. Naafi‘ Abu Ghaalib said: While I was in Sikkatul-Mirbad (i.e., a subdivision in Basrah) a bier passed by with a large number of people accompanying it. They informed me that is was the bier of ‘Abdullah ibn ‘Umayr, so I followed it. I noticed [among them] a man wearing a thin cloak riding on a mule. He had a piece of cloth on his head to protect himself from the sun. I asked who this important man was and they replied that it was Anas ibn Malik. When the bier was set down, Anas stood up and led the funeral prayer for him. I was standing immediately behind him with nothing between him and I. He stood near his head and made four takbirs. He neither lengthened the prayer nor make it hastily. When he went to sit down, they said to him: O Abu Hamzah, [here is the bier of] an Ansari woman. They brought her near to him and there was a green colored na‘sh on her bier. He stood opposite her ‘ajeezah (hip) and led the funeral prayer in the same way as he done for the dead man. He then sat down. Al-‘Alaa ibn Ziyaad asked: “O Abu Hamzah, did Allah’s Messenger (صلى الله عليه و سلم) make the funeral prayer for the dead as you did, using four takbirs and standing opposite the head of a man and the hips of a woman? He replied “Yes” (Sunan Abu Dawud, Sunan Ibn-Majah, and Mishkat Al-Masabih, and authenticated in Saheeh Sunan Abi Dawood)

Number of Takbirs: It is possible to do either four, five, six, seven or nine takbirs as all of them are recorded in authentic ahadith.

  • Abu Hurayrah related that the Messenger of Allah (صلى الله عليه و سلم) announced the Najaashee’s death on the day on which he died and went out with them to a place designated for large congregational prayers. He arranged them in rows and pronounced four takbirs during the funeral prayer. (Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Ibn-Majah, Mishkat Al-Masabih, and Muwatta)
  • ‘Abdur-Rahmaan ibn Abi Laylaa said, “Zayd ibn Arqam used to make four takbirs on our dead, but once he made five so we asked him about it. He replied, ‘Allah’s Messenger used to do it and I would not give it up for anyone after him, ever.’” (Sahih Muslim, Sunan Abu Dawud, Sunan Ibn-Majah, and Mishkat Al-Masabih)
  • ‘Abd Khayr said, “‘Ali ibn Abi Taalib used to make six takbirs [when he led funeral prayers] on those who took part in the Battle of Badr, five takbirs on the Prophet’s companions, and four takbirs on the rest of people.” (Collected by al-Bayhaqi and ad-Daraqutni and authenticated in Ahkaamul-Janaa’iz)
  • Moosa, the son of ‘Abdullah ibn Yazeed, said that ‘Ali ibn Abi Taalib made the funeral prayer using seven takbirs for Abu Qatadah, who was among those who took part in the Battle of Badr. (Collected by al-Bayhaqi and authenticated in Ahkaamul-Janaa’iz)
  • ‘Abdullah ibn az-Zubayr reported that the Prophet (صلى الله عليه و سلم) made the funeral prayer for Hamzah using nine takbirs. (Collected by at-Tahaawee and at-Tabarani and authenticated in Ahkaamul-Janaa’iz)

Raising the Hands: It is permissible to either raise one’s hands with each takbir, or to do so only for the first takbir. Ibn ‘Abbas reported that Allah’s Messenger (صلى الله عليه و سلم) used to raise his hands for the first takbir in the funeral prayer, then not repeat it. (Collected by ad-Daraqutni and authenticated in Ahkaamul-Janaa’iz) It was also reported that Ibn ‘Umar used to raise his hands with every takbir of the funeral prayer. (Collected by al-Bayhaqi and authenticated in Ahkaamul-Janaa’iz)

Placing the Hands: The right hand should be placed on the left on the chest as in regular prayer since there are no authentic ahadith to indicate otherwise. The Prophet’s companion, Sahl ibn Sa‘d, “The people were ordered to place their right hands on their left forearms in salah.”(Sahih Al-Bukhari and Mishkat Al-Masabih) Taawoos also said, “Allah’s Messenger (صلى الله عليه و سلم) used to place his right hand on his left and tighten them on his chest when in salah.” (Sunan Abu Dawud and authenticated in Saheeh Sunan Abi Dawood)

Recitation: Immediately after the first takbir, the chapter al-Faatihah should be read as this is what is recorded in authentic ahadith. Talhah, the son of ‘Abdullah ibn ‘Awf, said: I prayed the funeral prayer behind Ibn ‘Abbas for a dead person and he recited [aloud] the Faatihah and said, “Know that [what I have done] is the sunnah.” (Sahih Al-Bukhari and Sunan Abu Dawud)

The only thing which should be read prior to the Faatihah is the “Refuge” and the “basmalah”. (Sahih Al-Bukhari, Sahih Muslim and Muwatta) (A‘oothu bil-laahi minash-shaytaanir-rajeem min nafakhihi wa nafathih wa hamzihi [I seek refuge in Allah from the accursed Shaytan, from his pride, his poetry and his madness] (Sunan Abu Dawud, Sunan Ibn-Majah, and Mishkat Al-Masabih and authenticated in Saheeh Sunan Ibn Majah)

There are no ahadith neither authentic nor weak to support the reading of the Du‘aa al-Istiftaah (the opening du’aa: subhaanakal-laahumma).

It is also permissible to recite another chapter after reciting Faatihah. This is based on another narration of Talhah’s statement in which he said: “I prayed the funeral prayer behind Ibn ‘Abbas and he recited Faatihah al-Kitaab and another chapter loudly enough that we heard it. So, when he finished I took a hold of his hand and asked him about it. He replied, “I said it loudly in order that you all would know that it was Sunnah and correct.” (Sahih Al-Bukhari, Sunan Abu Dawud, Sunan Ibn-Majah, and Mishkat Al-Masabih) The recitation should be done quietly based on Abu Umaamah ibn Sahl’s statement: “The Sunnah in Salaatul-Janaazah is to quietly recite Umm al-Qur’an after the first takbir; to then make three takbirs and tasleem at the end of the last takbir.” (Saheeh Sunan an-Nasa’i)

Prayer for the Prophet (صلى الله عليه و سلم): Immediately after the second takbir, the salah for the Prophet (صلى الله عليه و سلم) should be made according to one of the various patterns used in regular salah. Abu Umaamah in describing the funeral prayer went on to say, “Then the salah for the Prophet (صلى الله عليه و سلم) should be made.” (Collected by an-Nasa’i (Saheeh)) “Allahumma salli ‘alaa Muhammadin wa ‘alaa aali Muhammad, [Oh Allah, praise Muhammad and his family] kamaa sallayta ‘alaa Ibrahima wa ‘alaa aali Ibrahim, [as you have praised Ibrahim and his family.] innaka hameedun-majeed. [Verily you are the Most Praised and Glorious.] Allahumma baarik ‘alaa Muhammadin wa ‘alaa aali Muhammad, [On Allah bless Muhammad and his family] kamaa baarakta ‘alaa Ibrahima wa ‘alaa aali Ibrahim [as you have blessed Ibrahim and his family.] innaka hameedun majeed [Verily you are the Most Praised and Glorious.] (Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Ibn-Majah, and Mishkat Al-Masabih)

Du‘aa for the Dead: After each of the remaining two or more takbirs, sincere prayers should be made for the dead, their relatives and the living. No, Qur’an should be recited following these remaining takbirs. Abu Hurayrah reported that the Prophet (صلى الله عليه و سلم) said, “When you make funeral prayers for the dead, make sincere Du‘aa for them.” (Sunan Abu Dawud, Sunan Ibn-Majah, Mishkat Al-Masabih, and authenticated in Saheeh Sunan Abi Dawood)

The following are some authentic Du‘aas any of which could be said after the third and fourth takbirs:

  • Allahum-maghfir lahu war hamhu ‘aafihee wa‘fu ‘anhu wa akrim nuzulahu wa wassi‘ madkhalah, [Oh Allah forgive him, have mercy on him, make him well, overlook his faults, make his place of rest a noble place and expand (the door of)his entrance (into paradise);] waghsil-hu bil-maa wath-thalj wal-barad wa naqqihu minal-khataayaa kamaa yunnaqath-thawbul-abyadu minad-danas [wash him with water, snow and hail and purify him of his sins the way a white cloth is purified of dirt,] wa abdilhu daaran khayran min daarih wa ahlah khayran min ablih wa zawjan khayran min zawjih [replace his home with a better home, his family with a better family and his wife with a better wife;] wa adkhilhul-jan-nah wa a‘oothu-hu min ‘athaabil-qabr wa min ‘athaabin-naar. [put him in Paradise and give him refuge from the punishment of the grave and the fire.] (Reported by Abu Hurayrah in Sahih Muslim, Sunan Ibn Majah, and Mishkat Al-Masabih)
  • Allahummagh-fir lihayyinaa wa mayyitinaa wa shaahidinaa wa ghaa’ibinaa wa sagheerinaa wa kAbirinaa wa thakarinaa wa un-thaanaa. [Oh! Allah forgive our living and our dead, those of us who are present and those of us who are absent, our young ones and our elder ones, our males and our females.] Allahumma man ah-yaytahu min-naa fa ah-yihee ‘alal Islaam wa man tawaffayatahu min-naa fa tawaffahu ‘alal Eemaan. [Oh Allah, whoever from among us that you keep living, keep him living in Islam and whoever among us that you cause to die, take his life in a state of Eemaan.] Allahumma laa tahrimnaa ajrahu wa laa tudillanaa ba‘dah. [Oh Allah do not deprive us of his reward and do not misguide us after him.] (Reported by Abu Hurayrah in Sunan Abu Dawud, Sunan Ibn Majahand Mishkat Al-Masabih)
  • Allahumma ‘abduka wabnu ummatik ihtaaja ilaa rahmatik wa anta ghaneeyun an athaabih [Oh Allah, a slave of yours and a son of your nation needs your mercy and you have no need for his punishment.] in kaana muhsinan fazid-hu fee hasanaatih [If he was good, increase his good deeds] wa in kaana musee’an fatajaawaz ‘anh [and if he was bad, overlook them.] (Reported by Yazeed ibn Rukaanah and collected by al-Haakim and Maalik (Muwatta and authenticated in Ahkaamul-Janaa’iz)

Tasleem: There are two ways by which the tasleem to close the salah may be given:

  • By saying: As-salaamu ‘alaykum wa rahmatullaah [May Allah’s peace and mercy be upon you] to the right side only, as in Abu Hurayrah’s hadith: “Allah’s Messenger made the funeral prayer by doing four takbirs and one tasleem.” (Collected by al-Bayhaqi, ad-Daraqutni and al-Haakim and authenticated in Ahkaamul-Janaa’iz)
  • By saying: As-salaamu ‘alaykum wa rahmatullaah to both sides, as in Ibn Mas‘ood’s hadiith: “There are three things which Allah’s Messenger (صلى الله عليه و سلم) used to do and which people have neglected: One of them is making tasleem in the funeral prayer like the tasleem in (regular) salah….” (Collected by al-Bayhaqi and at-Tabarani and authenticated in Ahkaamul-Janaa’iz)

Forbidden Times: There are three times in the day when Salaatul-Janaazah or any other salah is strictly forbidden except in the case of an emergency. These are the times during which the sun worshippers used to perform their rites of worship. Thus, these became forbidden times in order to avoid any resemblance to them and to prevent non-Muslims from thinking that Muslims might also be worshipping the sun. ‘Uqbah ibn ‘Aamir said, “There are three times in which the Messenger of Allah (صلى الله عليه و سلم) used to forbid us from making salah or burying our dead:

  • When the sun is rising until it is clear of the horizon.
  • When it stands in the middle of the sky until it declines.
  • When it begins to set until it disappears.”

(Sahih Muslim, Sunan Ibn-Majah, and Mishkat Al-Masabih)

(The above excerpt is from the book ‘Funeral Rites in Islam’ by Abu Ameenah Bilal Philips)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam