Disputes on The Provision of Funeral Prayer in Absential and Their Eva-luations

Hüseyin Kahraman

Makale detayları

Disputes on The Provision of Funeral Prayer in Absential and Their Eva-luations

Yazarlar:

Hüseyin Kahraman

Yayıncı:

Bursa Uludağ University

Ana Başlıklar:

Hadis | İslam Hukuku

Dergi:

Uludağ İlahiyat Dergisi Vol.34 Issue 1, pp.1-41

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351055

pISSN:

2980-2482

Anahtar kelimeler:

Özet:

 There is disagreement among the madhhabs about the ruling on praying for a funeral that is not in the congregations presence ghāʾib. Praying at the grave of a deceased person can also be included in this issue, as it is related to an unseen funeral. Among the four madhhabs, the Shāfiʿīs and Ḥanbalīs allow these practices, while the Mālikīs and Ḥanafīs consider them makrūh. Interestingly, the data used by all these sects on the subject are almost the same. Foremost among these are the narrations mentioning that the Messenger of Allāh performed the funeral prayers in absentia in Medina and with his companions for Najāshī Aṣhāmah who died in Abyssinia. According to other narrations, the Prophet offered funeral prayers in absentia for Muʿāwiya b. Muʿāwiya who died in Medina while he was in Tabūk, and also for two Companions who were martyred at Mūta 8629. There are also narrations that he prayed at the graves of some people who were buried without informing him and at the graves of the Companions who were martyred in Uḥûd 3625. However, some of these hadiths are weak. The wording and content of the ṣaḥīḥ ones seem to be open to interpretation. When all of the narrations, which seem to be suitable for judgment in terms of authenticity, are interpreted in a way that does not contradict each other, it can be said that the practice of performing funeral prayers in absentia was practiced by the Prophet only for Najāshī and that he and his companions did not repeat it in the following period. Therefore, it can be said that performing funeral prayers in absentia is unique to Najāshī. The practice of offering funeral prayers for the buried at their graves was practiced repeatedly by both the Prophet and the Companions, and thus it seems to be suitable to be used as a basis for a generally valid ruling. On the other hand, the practice used in the Islamic world, even from time to time, is the funeral prayer in absentia, and it is rarely seen that prayers are offered at the grave of the buried person.

 There is disagreement among the madhhabs about the ruling on praying for a funeral that is not in the congregations presence ghāʾib. Praying at the grave of a deceased person can also be included in this issue, as it is related to an unseen funeral. Among the four madhhabs, the Shāfiʿīs and Ḥanbalīs allow these practices, while the Mālikīs and Ḥanafīs consider them makrūh. Interestingly, the data used by all these sects on the subject are almost the same. Foremost among these are the narrations mentioning that the Messenger of Allāh performed the funeral prayers in absentia in Medina and with his companions for Najāshī Aṣhāmah who died in Abyssinia. According to other narrations, the Prophet offered funeral prayers in absentia for Muʿāwiya b. Muʿāwiya who died in Medina while he was in Tabūk, and also for two Companions who were martyred at Mūta 8629. There are also narrations that he prayed at the graves of some people who were buried without informing him and at the graves of the Companions who were martyred in Uḥûd 3625. However, some of these hadiths are weak. The wording and content of the ṣaḥīḥ ones seem to be open to interpretation. When all of the narrations, which seem to be suitable for judgment in terms of authenticity, are interpreted in a way that does not contradict each other, it can be said that the practice of performing funeral prayers in absentia was practiced by the Prophet only for Najāshī and that he and his companions did not repeat it in the following period. Therefore, it can be said that performing funeral prayers in absentia is unique to Najāshī. The practice of offering funeral prayers for the buried at their graves was practiced repeatedly by both the Prophet and the Companions, and thus it seems to be suitable to be used as a basis for a generally valid ruling. On the other hand, the practice used in the Islamic world, even from time to time, is the funeral prayer in absentia, and it is rarely seen that prayers are offered at the grave of the buried person.

 There is disagreement among the madhhabs about the ruling on praying for a funeral that is not in the congregations presence ghāʾib. Praying at the grave of a deceased person can also be included in this issue, as it is related to an unseen funeral. Among the four madhhabs, the Shāfiʿīs and Ḥanbalīs allow these practices, while the Mālikīs and Ḥanafīs consider them makrūh. Interestingly, the data used by all these sects on the subject are almost the same. Foremost among these are the narrations mentioning that the Messenger of Allāh performed the funeral prayers in absentia in Medina and with his companions for Najāshī Aṣhāmah who died in Abyssinia. According to other narrations, the Prophet offered funeral prayers in absentia for Muʿāwiya b. Muʿāwiya who died in Medina while he was in Tabūk, and also for two Companions who were martyred at Mūta 8629. There are also narrations that he prayed at the graves of some people who were buried without informing him and at the graves of the Companions who were martyred in Uḥûd 3625. However, some of these hadiths are weak. The wording and content of the ṣaḥīḥ ones seem to be open to interpretation. When all of the narrations, which seem to be suitable for judgment in terms of authenticity, are interpreted in a way that does not contradict each other, it can be said that the practice of performing funeral prayers in absentia was practiced by the Prophet only for Najāshī and that he and his companions did not repeat it in the following period. Therefore, it can be said that performing funeral prayers in absentia is unique to Najāshī. The practice of offering funeral prayers for the buried at their graves was practiced repeatedly by both the Prophet and the Companions, and thus it seems to be suitable to be used as a basis for a generally valid ruling. On the other hand, the practice used in the Islamic world, even from time to time, is the funeral prayer in absentia, and it is rarely seen that prayers are offered at the grave of the buried person.

 Cemaatin huzurunda bulunmayan gâib bir cenaze için namaz kılmanın hükmü konusunda mezhepler arasında ihtilaf vardır. Defnedilmiş bir meyyit için kabri başında namaz kılmak da, gözle görülmeyen bir cenazeyle alakalı olduğundan bu meseleye dâhil edilmiştir. Dört mezhep içinde Şâfiîlerle Hanbelîler bu uygulamalara cevaz verirken Mâlikîlerle Hanefîler mekruh addetmişlerdir. İlginçtir ki bütün bu mezheplerin konu hakkında başvurduğu veriler hemen hemen aynıdır. Bunların başında Allah resulünün Habeşistanda vefat eden Necâşî Ashame ö. 9630 için Medinede ve ashabıyla birlikte gıyâbî cenaze namazı kıldığından bahseden rivayetler yer alır. Diğer bazı hadislere göre Hz. Peygamber Tebükte iken Medinede vefat eden Muâviye b. Muâviye ö. 9630 için ve ayrıca Mûtede 8629 şehit olan iki sahâbî adına gıyâbî cenaze namazı kılmıştır. Bunlar dışında kendisine haber verilmeden defnedilen bazı kimselerin ve ayrıca Uhudda 3625 şehit düşen sahâbenin kabirleri başında namaz kıldığına dair nakiller de vardır. Ancak bu hadislerden bazıları zayıftır. Sahih olanların lafız ve muhtevaları ise yoruma müsait görünmektedir. Sıhhat açısından hüküm bina edilmeye elverişli olan rivayetlerin tamamı, birbiriyle çelişmeyecek şekilde yorumlandığında gıyâbî cenaze namazı kılınması uygulamasının Hz. Peygamber tarafından sadece Necâşî için tatbik edildiği, onun ve ashabının ilerleyen süreçte bunu tekrarlamadığı söylenebilir. Dolayısıyla gıyâbî cenaze namazı kılınması Necâşîye hastır, denilebilir. Defnedilmiş kişiler için kabirleri başında cenaze namazı kılma uygulaması ise hem Hz. Peygamber hem de sahâbîler tarafından müteaddit defalar uygulanmıştır ve dolayısıyla genel geçer bir hükme dayanak yapılmaya müsait görünmektedir. Buna karşın İslam dünyasında başvurulan uygulama gıyâbî cenaze namazı olup defnedilmiş kişi için kabri başında namaz kılındığı neredeyse hiç görülmez.

Makale detayları

Disputes on The Provision of Funeral Prayer in Absential and Their Eva-luations

Yazarlar:

Hüseyin Kahraman

Yayıncı:

Bursa Uludağ University

Ana Başlıklar:

Hadis | İslam Hukuku

Dergi:

Uludağ İlahiyat Dergisi Vol.34 Issue 1, pp.1-41

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351055

pISSN:

2980-2482

Ḥadith

Fiqh

Funeral Prayer

Funeral Prayer in Absentia

Grave

al-Najāshī.Hadis

Fıkıh

Cenaze Namazı

Gıyâbî Cenaze Namazı

Kabir

Necâşî.

Sayı

Makale detayları

Yazarlar: Hüseyin Kahraman

Yayıncı: Bursa Uludağ University

Ana Başlıklar: Hadis | İslam Hukuku

Dergi: Uludağ İlahiyat Dergisi Vol.34 Issue 1, pp.1-41

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001351055

pISSN: 2980-2482

Sayı

Yazarlar:

Hüseyin Kahraman

Yayıncı:

Bursa Uludağ University

Ana Başlıklar:

Hadis | İslam Hukuku

Dergi:

Uludağ İlahiyat Dergisi Vol.34 Issue 1, pp.1-41

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351055

pISSN:

2980-2482