Until forty gather, who are sufficient for the intercession, then do we proceed with it, or do we say that if there is an increase, we wait?
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The Shaykh : Until forty gather, who are sufficient for the intercession, then do we proceed with it, or do we say that if there is an increase, we wait?
This should be said: If the duration will be long, then no; otherwise, there is no harm. That is, if a person dies on Friday morning, and they take him out in the morning, forty, or even a hundred, pray over him. But if they leave him until the Friday prayer, more people will pray over him. The apparent view is that there is no harm in this, because the duration is short, and a person is not considered to be delaying in this situation. However, if he dies on Thursday and they say, "We will wait until Friday," then no. We say: Pray over him on Thursday. And if forty men are present, then Allah the Exalted will intercede for them in his case.
Also in it is the word "man" (rajulan). Can it be said that this indicates that women do not pray over the dead? It can be said that it does not indicate this, but the first wording, "a hundred Muslims," is general. Whoever follows the conditions of the Companions sees that a woman is not qualified to pray over the dead. In fact, a woman is prohibited from following funerals, as in the hadith of Umm 'Atiyyah (may Allah be pleased with her). But this does not mean that she does not pray over him. If she is present in the mosque, as is the case in the Grand Mosque, the Prophet's Mosque, and some large mosques, she prays over him with the people. If someone asks: Does a woman pray over him in the house? We say this is permissible, the original ruling is permissibility, but she should not pray over him. Rather, the specific ones for the prayer are the men, because we did not know that people in the time of the Messenger (peace and blessings be upon him) had women pray over them in their houses, and then they take them out to the men. Then, the principle of the Shari'ah is that men are given priority over women. If we said that women pray over him in the house, it would follow from this that women would fulfill the collective obligation, and the prayer of the men would become voluntary.
This should be said: If the duration will be long, then no; otherwise, there is no harm. That is, if a person dies on Friday morning, and they take him out in the morning, forty, or even a hundred, pray over him. But if they leave him until the Friday prayer, more people will pray over him. The apparent view is that there is no harm in this, because the duration is short, and a person is not considered to be delaying in this situation. However, if he dies on Thursday and they say, "We will wait until Friday," then no. We say: Pray over him on Thursday. And if forty men are present, then Allah the Exalted will intercede for them in his case.
Also in it is the word "man" (rajulan). Can it be said that this indicates that women do not pray over the dead? It can be said that it does not indicate this, but the first wording, "a hundred Muslims," is general. Whoever follows the conditions of the Companions sees that a woman is not qualified to pray over the dead. In fact, a woman is prohibited from following funerals, as in the hadith of Umm 'Atiyyah (may Allah be pleased with her). But this does not mean that she does not pray over him. If she is present in the mosque, as is the case in the Grand Mosque, the Prophet's Mosque, and some large mosques, she prays over him with the people. If someone asks: Does a woman pray over him in the house? We say this is permissible, the original ruling is permissibility, but she should not pray over him. Rather, the specific ones for the prayer are the men, because we did not know that people in the time of the Messenger (peace and blessings be upon him) had women pray over them in their houses, and then they take them out to the men. Then, the principle of the Shari'ah is that men are given priority over women. If we said that women pray over him in the house, it would follow from this that women would fulfill the collective obligation, and the prayer of the men would become voluntary.