The Funeral Prayer in Absentia (Salat al-Gha'ib)صلاة الغائب

Questioner: Three questions. Regarding debating the people of falsehood — what are the conditions [and] guidelines? The second question, O Shaykh: (audio unclear) the prayer over the absent [deceased]…

As for the second question, concerning the ruling on the prayer over the absent deceased: in this issue there are four views among the jurists — in this issue there are four views among the jurists.

The first view: praying over every absent deceased Muslim. These people argue that the Prophet ﷺ prayed over the Negus (al-Najashi) — the hadith is in the two Sahihs — and as long as the Prophet prayed once, this is evidence for praying on multiple occasions.

The second view: that one never prays over an absent [deceased] — the opposite of the preceding view; one never prays over an absent [deceased]. (audio unclear) These people argue that he did not pray over anyone other than the Negus: he did not pray over anyone before him, and he did not pray over anyone after him, so it is known that this was specific to the Negus.

The third view: that one prays over the people of knowledge, standing, and virtue, and not others. So if a man of knowledge, standing, and virtue dies, the prayer is performed over him; and if a man of [open] sin and deviation dies, the prayer is not performed over him. This is a narration from Imam Ahmad, and these people argue that he prayed over the Negus. This view is also weak, because there is none greater in standing than the Prophet ﷺ, and yet no one performed the prayer in absentia over him. This is something agreed upon by the Companions — that they left off the prayer in absentia over him. Then after him, there is none greater in standing than Abu Bakr al-Siddiq, and no one performed the prayer in absentia over him; and after him 'Umar — no one performed the prayer in absentia over him; and after him 'Uthman — no one performed the prayer in absentia over him; and after him 'Ali — and no one performed the prayer in absentia over him. The succession of these great and foremost imams, and the succession of the foremost first ones among the Muhajirun and Ansar, in leaving off the prayer [in absentia] over the Prophet and over the Rightly Guided Caliphs, is evidence that (audio unclear) is not tied to virtue.

The fourth view: that the prayer in absentia is not performed over any Muslim except one who has not been prayed over — like a man who drowned at sea and whose body was not found; or a man who was burned and whom it was impossible to gather or find; or a man who died as a captive in the lands of the disbelievers — like a captive (audio unclear) the disbelievers, and the disbelievers refused to hand over his body — and similar cases. Such a person is prayed over because he has not been prayed over, and the prayer over the deceased is a communal obligation (fard kifayah). Other than [such cases], the prayer is not performed. This is the most correct of the views and the strongest.

On this [view], the hadith of Abu Hurayrah in the two Sahihs about his ﷺ praying over the Negus is understood: perhaps it was his predominant supposition that he had not been prayed over. If it is said, "There were Muslims there," the answer is: yes, there were Muslims. (audio unclear) that the ruler of a state be a Muslim and (audio unclear) Muslims [do] not (audio unclear). Perhaps they did not understand how to perform the prayer over the deceased. (audio unclear) This is the best answer given on this point.

We have said that it is the most correct of the views — why? Because the Prophet ﷺ did not pray over anyone other than the Negus. A great many of the Companions died, and he ﷺ did not perform the prayer in absentia over them. And the master of the first and the last, our Prophet Muhammad ﷺ, passed away, and none of the Muslims performed the prayer in absentia over him. Had the Companions understood from the hadith of the Negus [that one should] pray over every deceased, or pray the prayer in absentia over one who had already been prayed over in person, they would have hastened to the prayer — for they were the most eager of people for good. The four Rightly Guided Caliphs passed away and no one performed the prayer in absentia over them. The Commander of the Believers Mu'awiyah, may Allah be pleased with him, died, and the prayer in absentia was not performed over him. The Commander of the Believers 'Umar ibn 'Abd al-'Aziz passed away, and no one performed the prayer in absentia over him. So the prayer in absentia was not known, neither in the first century nor in the second century — and these are the exemplars in establishing such issues.

The practical method of deriving evidence is among the strongest methods — the practical method of deriving evidence is among the strongest methods. What is the practical method? Look at the practice of the Companions: did they do it or did they not? If they did not do it, then you understand the text in light of their not doing it; and if they did it, you understand the text in light of their doing it. The Companions, may Allah be pleased with them, did not perform the prayer in absentia except for one of whom no trace was found — and this did not occur in their era, such that we would ask, "Why then did they refrain?" (audio unclear) this did not occur; but when someone died over whom a Muslim had prayed, they did not pray over him. So this is the most preponderant of the views, the strongest, and the most correct.

As for the third question, concerning the brother's question — we have in fact spoken about it a great deal, regarding debates. So perhaps I will not repeat it; you can refer to some of the [recordings] the brothers have, because it went on at great length on this subject more than once, and sometimes the time exceeded half an hour on this issue because of its importance.

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