Furthermore, the recitation of al-Fatiha is mandatory in the funeral prayer. This is the view held by al-Shafi'i and Ishaq, and it is narrated from Ibn 'Abbas. Al-Thawri, al-Awza'i, Malik (2), and Abu Hanifa said: One does not recite anything from the Qur'an in it, because Ibn Mas'ud said: The Prophet—may Allah bless him and grant him peace—did not time (al-waqt) any speech or recitation in it. Also, because that which has no bowing (ruku') has no recitation in it, like the prostration of recitation (sujud al-tilawa). Our argument is that Ibn 'Abbas performed a funeral prayer and recited the Opening of the Book (al-Fatiha), and then said: "It is from the Sunnah" or "It is from the complete Sunnah." Al-Tirmidhi (3) said: This is a hasan sahih hadith. Ibn Majah (4) reported with his chain of transmission from Umm Sharik that she said: The Messenger of Allah—may Allah bless him and grant him peace—ordered us to recite the Opening of the Book over the funeral. Al-Shafi'i also narrated in his "Musnad" (5) with his chain of transmission from Jabir that the Prophet—may Allah bless him and grant him peace—pronounced the takbir four times over the funeral and recited the Opening of the Book after the first takbir. Moreover, it is included in the general implication of his saying—may Allah bless him and grant him peace—: "There is no prayer for one who does not recite the Mother of the Qur'an (al-Fatiha)" (6). Furthermore, it is a prayer in which standing is mandatory, thus recitation is mandatory in it, like other prayers. If what they narrated from Ibn Mas'ud is authentic, then he only said: "He did not time [it]," meaning he did not set a specific duration/limit, and this does not indicate the negation of the essence of recitation. Ibn al-Mundhir has narrated from him that he recited the Opening of the Book over a funeral. Furthermore, it does not contradict what we have narrated, because it is a negation, while affirmation takes precedence over it. It differs from the prostration of recitation, as there is no standing in it, and the proper place for recitation is while standing.
(2) Omitted from: M. (3) In: Chapter on what has been narrated regarding recitation over the funeral with the Opening of the Book, from the Books of Funerals. 'Aridat al-Ahwadhi 4/245. It was also recorded by al-Bukhari, in: Chapter on reciting the Opening of the Book over the funeral, from the Book of Funerals. Sahih al-Bukhari 2/112; and Abu Dawud, in: Chapter on what is recited over the funeral, from the Book of Funerals. Sunan Abi Dawud 2/187; and al-Nasa'i, in: Chapter on supplication, from the Book of Funerals. Al-Mujtaba 4/61; and Ibn Majah, in: Chapter on what has been narrated regarding recitation over the funeral, from the Book of Funerals. Sunan Ibn Majah 1/479. (4) In: Chapter on what has been narrated regarding recitation over the funeral, from the Book of Funerals. Sunan Ibn Majah 1/479. (5) In: Book of Funeral Prayers and their Rulings. Tartib al-Musnad 1/209. (6) Its authentication was previously mentioned in 2/147. In A: "with the Mother of the Book."
هذا فإنَّ قِرَاءَةَ الفَاتِحَةِ وَاجِبَةٌ في صلاةِ الجِنازَةِ. وبهذا قال الشَّافِعِيُّ، وإسحاقُ. وَرُوِىَ ذلك عن ابنِ عَبَّاسٍ. وقال الثَّوْرِيُّ، والأوْزَاعِيُّ، ومالكٌ (٢)، وأبو حنيفةَ: لا يَقْرَأُ فيها بشيءٍ من القُرْآنِ؛ لأنَّ ابنَ مسعودٍ قال: إنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- لم يُوَقِّتْ فيها قَوْلًا ولا قِرَاءَةً. ولأنَّ ما لا رُكُوعَ فيه لا قِرَاءَةَ فيه، كسُجُودِ التِّلَاوَةِ. ولَنا، أنَّ ابنَ عَبَّاسٍ صَلَّى على جِنَازَةٍ فقَرَأَ بِفَاتِحَةِ الكِتابِ، فقال: إنَّه مِن السُّنَّةِ. أو: مِن تَمَامِ السُّنَّةِ. قال التِّرْمِذِيُّ (٣): هذا حَدِيثٌ حَسَنٌ صَحِيحٌ. ورَوَى ابنُ مَاجَه (٤)، بإسْنَادِهِ عن أُمِّ شَرِيكٍ، قالت: أمَرَنَا رسولُ اللهِ -صلى اللَّه عليه وسلم- أن نَقْرَأَ على الجِنَازَةِ بِفَاتِحَةِ الكِتَابِ. ورَوَى الشَّافِعِيُّ، في "مُسْنَدِهِ" (٥)، بإسْنَادِهِ عن جَابِرٍ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- كَبَّرَ على الجِنَازَةِ أرْبَعًا، وقَرَأَ بِفَاتِحَةِ الكِتَابِ بعدَ التَّكْبِيرَةِ الأُولَى. ثم هو دَاخِلٌ في عُمُومِ قَوْلِه -صلى اللَّه عليه وسلم-: "لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِأُمِّ القُرْآنِ" (٦). ولأنَّها صَلَاةٌ يَجِبُ فيها القِيَامُ، فوَجَبَتْ فيها القِرَاءَةُ، كسائِرِ الصَّلَوَاتِ، وإنْ صَحَّ ما رَوَوْهُ عن ابنِ مسعودٍ فإِنَّما قال: لم يُوَقِّتْ. أي لم يُقَدِّرْ، ولا يَدُلُّ هذا على نَفْىِ أصْلِ القِرَاءَةِ، وقد رَوَى ابنُ المُنْذِرِ عنه، أنَّه قَرَأَ على جِنازَةٍ بِفاتِحَةِ الكِتابِ. ثم لا يُعارِضُ ما رَوَيْنَاهُ؛ لأنَّه نَفْيٌ يُقَدَّمُ عليه الإِثْباتُ، ويُفَارِقُ سُجُودَ التِّلَاوَةِ، فإنَّه لا قِيامَ فيه، والقِرَاءَةُ إنَّما مَحَلُّهَا القِيَامُ.
(٢) سقط من: م.(٣) في: باب ما جاء في القراءة على الجنازة بفاتحة الكتاب، من أبواب الجنائز. عارضة الأحوذى ٤/ ٢٤٥. كما أخرجه البخاري، في: باب قراءة فاتحة الكتاب على الجنازة، من كتاب الجنائز. صحيح البخاري ٢/ ١١٢. وأبو داود، في: باب ما يقرأ على الجنازة، من كتاب الجنائز. سنن أبي داود ٢/ ١٨٧. والنسائي، في: باب الدعاء، من كتاب الجنائز. المجتبى ٤/ ٦١. وابن ماجه، في: باب ما جاء في القراءة على الجنازة، من كتاب الجنائز. سنن ابن ماجه ١/ ٤٧٩.(٤) في: باب ما جاء في القراءة على الجنازة، من كتاب الجنائز. سنن ابن ماجه ١/ ٤٧٩.(٥) في: كتاب صلاة الجنائز وأحكامها. ترتيب المسند ١/ ٢٠٩.(٦) تقدم تخريجه في ٢/ ١٤٧.وفي ا: "بأم الكتاب".