All praise is due to Allāh:

Firstly, the funeral prayer is considered a communal obligation (Farḍ Kifāyah) according to the majority of scholars from the Ḥanafiy, Shāfiʽiy, and Ḥanbaliy schools of Islamic law. This is also the opinion of the Mālikiy school. It means that it is obligatory for a group of Muslims to perform the funeral prayer in the presence of the deceased. If they fail to do so, they would be sinful.

Secondly, regarding the prayer for a deceased Muslim, there are different scenarios:

1. The first scenario is when a group of Muslims has already performed the funeral prayer for the deceased:

In this case, there is a difference of opinion among scholars regarding whether it is permissible to perform the funeral prayer for the deceased a second time by those who were absent during the burial. The Shāfiʽiy school permits it, as narrated from them, and it is also narrated from the Ḥanbaliy school. However, the majority of the Ḥanafiy, Mālikiy, and some Ḥanbaliy scholars prohibit it. This is the view favored by Ibn Taymiyyah, who argues that people used to die during the time of the Prophet and his Companions without the absentee funeral prayer being performed for them, as evident in the Ḥadīth of the woman known as ʼUmm Maḥjan, who used to sweep the mosque. In a narration by An-Nasāʼiy from Abī ʼUmāmah ibn Sahl ibn Ḥunayf, he said: “A poor woman in Al-ʽAwāliy fell sick and the Prophet used to ask them about her. He said: “If she dies, do not bury her until I have offered the funeral prayer for her.” She died and they brought her to Al-Madinah after dark, and they found that the Messenger of Allāh had gone to sleep. They did not like to wake him up, so they offered the funeral prayer for her and buried her in Baqiʽ Al-Gharqad. The next morning, they came, and the Messenger of Allāh asked them about her. They said: “She has been buried, O Messenger of Allāh. We came to you and found you sleeping, and we did not like to wake you up.” He said: “let’s go.” He set out walking and they went with him and showed him her grave. The Messenger of Allāh stood, and they formed rows behind him, and he offered the funeral prayer for her, saying the Takbīr four times.”

Significance: the Prophet went to the woman’s grave which means that if the absentee funeral prayer was permissible, he would have lined up his Companions at the mosque and offered the funeral prayer for her without going to her grave.

2. The second scenario is when the funeral prayer has not been performed for the deceased by a group of Muslims. In this case, it is recommended for Muslims who were absent from the burial to perform the absentee funeral prayer for the deceased.

Therefore, if some Muslims have already performed the funeral prayer for someone, it is not allowed for us to perform the funeral prayer for them in absentia. This is because the Prophet (peace be upon him) did not perform the funeral prayer for a number of his Companions who died in Mecca or during other journeys. Also, we did not perform the funeral prayer for the best of all creation (the Prophet Muḥammad) himself, even though we did not witness his funeral. The same applies to the noble Companions.

However, we can still supplicate for them without performing the funeral prayer, recite Sūrat Al-Fātiḥah, and other supplications for their souls.

After all, Allāh knows best. Fatwa issued by Dr. Khālid Naṣr