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Section I: Carrying the Deceased and the Funeral Procession

Firstly: The Ruling of Carrying the Deceased
Carrying and transporting the deceased is a communal obligation. Consensus has been quoted over this by: al-Nawawi, Ibn Muflih, al-Mardawi, Ibn Hajar, al-Haytami, and al-Shirbini.
Secondly: The Ruling of the Funeral Procession
It is a sunnah for men to follow the funeral procession. This is the position of the majority: Hanafis, Shafi`is, and Hanbalis.
Thirdly: The Ruling of Women Following the Procession
Scholars have differed over the ruling of women following the funeral procession according to many views, the strongest of which are two:
The first: is that it is makruh for a woman to follow the funeral procession. This is the position of the Shafi`is, Hanbalis, and the position of some of the Salaf.
The second: is that it is haram for them to do so. This is the position of the Hanafis, and the choice of Ibn Baz and Ibn `Uthaymin.
Fourthly: The Ruling of Covering the Bier [716] It is not legislated to cover the deceased with wraps upon which Qur’an is inscribed, like the verse of the Throne or other passages. In reality this is disrespect to the speech of Allah, exalted, that it is covering the dead when it will not benefit him at all. for the Deceased Woman
The four schools of jurisprudence are in agreement that it is mustahabb to cover the bier of a carried deceased woman [717] Ibn `Uthaymin said: “As for the man, this is not done for him. There is benefit in this: it is admonition for those who were just recently with him, now a lifeless body. If he is covered with a cloak as is done in our lands, there is no problem.” Al-Sahrh al-Mumti` (357/5). with a casket. [718] Ibn `Uthaymin said: “A casket (makabbah) is like a tent: arched wooden sticks placed on the bier, then it is covered with some material.” Al-Sharh al-Mumti` (356/5)
Fifthly: The Ruling of Carrying the Deceased upon an Animal
There is no problem with carrying the deceased upon an animal for a clear reason, [719] Ibn `Uthaymin said: “It is best carried on the shoulders, as this is has more directness with the body, and if it is seen by people in souqs and the like, they may pray for the deceased. It is also far from ostentatiousness and pride. This is unless there is a need for it to be otherwise, then there is no problem with a car transporting it, like in intense rain, or heat, or cold, or a few people in the procession.” like the distance to his grave being far. This is explicitly mentioned by the Hanafis, Malikis, and Hanbalis.
Sixthly: The Description of Carrying the Deceased
The deceased is carried in whatever way is feasible, regardless if it is carried by two at each corner, [720] Tarbi` is taking each one of the four corners of the bed. or one at the front and another on the back like a stretcher. [721] Meaning, two men carrying it, one at the front and one at the back. This is the position of the Malikis, a position among Shafi`is, the position of Dawud al-Zahiri, and the choice of Ibn `Uthaymin.
Seventhly: The Position of the Procession
Scholars have differed over where those following the funeral procession by foot should position themselves whether in front of it or behind it, and this is according to three views:
The first: is that it is best to be in front of it. This is the position of the majority: Malikis, Shafi`is, Hanbalis, some of the Salaf, the majority of scholars, and the action of most of the Companions.
The second: is that it is best to be behind it. This is the position of the Hanafis, a position among Malikis, the position of some of the Salaf, and Ibn Hazm.
The third: is that they are the same. This is a position among Hanbalis, the position of some of the Salaf, and the choice of al-Tabari, al-Shawkani, and Ibn `Uthaymin.
Eighthly: Riding when Following the Procession
1. The ruling of riding when following the funeral procession
It is makruh to ride while following the funeral procession. This is the position of the majority: Malikis, Shafi`is, Hanbalis, and some of the Salaf.
2. The position of the rider
It is best for one riding while following the procession to be behind it. This is the position of the majority: Hanafis, Malikis, Hanbalis, [722] The Hanbalis said that it is not makruh for the one following the procession to walk to its right and left. and Ibn Hazm.
Ninthly: Being Swift with the Procession
It is mustahabb for the procession to be swift, [723] Al-Nawawi said: “Swiftness means that it is above walking pace but below jogging.” Al-Majmu` (271/5) and this is by agreement of the four schools of jurisprudence.
Tenthly: The Ruling of Sitting when Following the Procession before Burial
Scholars have differed over the ruling of sitting for those following the deceased before his burial according to two views:
The first: is that it is not makruh to sit before the deceased is placed down for burial, and this is the position of the Malikis, Shafi`is, [724] The Shafi`is said that it is a matter of choice, whether to stand until the body is placed on the ground or to sit. and a narration from Ahmad.
The second: is that it is makruh. This is the position of the Hanafis, Hanbalis, and some of the Salaf. It is also the choice of Ibn al-Mundhir, Ibn al-Qayyim, al-Shawkani, Ibn Baz, and Ibn `Uthaymin.
Eleventhly: The Ruling of Standing for the Procession
Scholars have differed over the ruling of standing for the funeral procession if it passes according to two views:
The first: is that standing is not legislated [725] Al-Shawkani said: “Standing for the funeral procession as it passes is abrogated. Al-Qadi `Iyad said: ‘All the Salaf are upon that the command is abrogated with the hadith of Ali.” Al-Darari al-Mudiyyah (143/1) in that instance if the bystander does not wish to join it. This is the position of the majority: Hanafis, Shafi`is, Hanbalis, and it is narrated from Malik. It is also the position of a group of the Salaf.
The second: is that it is mustahabb to stand. This is the position of some Shafi`is chosen by al-Nawawi, and it is a narration from Ahmad, as well as the position of some of the Salaf. It is also the choice of Ibn Taymiyyah, Ibn al-Qayyim, Ibn Baz, and Ibn `Uthaymin.
Twelfthly: The Ruling of Raising the Voice with Remembrance in the Procession
It is not legislated to raise one's voice [726] Raising the voice with Qur’anic recitation or some utterances of remembrance is an innovation. This includes saying la ilaha illa Allah and saying statements like “Glorify Him!” or reciting some poetry like al-Burdah. Some scholars mentioned that raising the voice like this is also an imitation of the Christians, since this is a practise they do with the bible. Even worse than this is when there is music played in honour of the dead, that is made to be sad, just as is done in some Muslim lands out of imitation of the disbelievers. with some recitation or words of remembrance while walking in the procession. This is by agreement of the four schools of jurisprudence.
Thirteenthly: The Ruling of Following a Procession if it contains Wrong
Scholars have differed over the ruling of following a funeral procession if it has wrong within it according to two views:
The first: is that it is haram to follow it if it has some wrong that he cannot right, this is the position of the Hanbalis, and it is the verdict of the Permanent Committee.
The second: is that he should follow it and rebuke its wrong according to the context. This is the position of the Hanafis, a narration from Ahmad, and the choice of Ibn Taymiyyah.
 


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