The Funeral Prayer of Nabi-e-Akram (ﷺ)
The Funeral Prayer of Nabi-e-Akram (ﷺ)
*The Funeral Prayer of Nabi-e-Akram (ﷺ)*
They use this question to imply that companions like Sayyidna Abu Bakr Siddiq and Sayyidna Umar Farooq (رضی اللہ عنہم), were allegedly more concerned about their leadership (Khilafat) ambitions that they neglected the funeral rites of Nabi-e-Kareem (ﷺ). However, the reality is that the immense grief of the sahaba (رضی اللہ عنہ) at the time of his (ﷺ) demise was so profound that many found it difficult to believe it had happened. Due to the overwhelming grief, the detailed account of the funeral rites is not a frequently discussed topic in Islamic literature. Nonetheless, to refute this false accusation and defend the honour of sahaba (رضی اللہ عنہ) the following compilation of narrations is presented:
The Participation of the Sahaba (رضی اللہ عنہ) in the Funeral Prayer of Nabi Kareem (ﷺ)
and Refutation of Shia Misconceptions.
*First Narration*
It is narrated from Sayyidna Abu Usayb (رضی اللہ عنہ) that:
انہ شھد الصلاۃ علی رسول اللہ صلی اللہ علیہ وسلم قالوا کیف نصلی علیہ قال ادخلو ارسالا ارسالا قال فکانوا یدخلون من ھذا الباب فیصلون علیہ ثم یخرجون من الباب الآخر
He (Sayyidna Abu Usayb) was present at the funeral prayer of Nabi -e-Kareem (ﷺ). The Sahaba (رضی اللہ عنہ) asked how they should perform the funeral prayer for Him (ﷺ). Upon this, the Sahaba (رضی اللہ عنہ) said (through mutual consultation): “Enter in groups and perform the prayer.” Thus, Sahaba (رضی اللہ عنہ) would enter through one door, perform the funeral prayer for Nabi-e-Kareem (ﷺ), and then exit through the other door.”
(Musnad Ahmad ibn Hanbal, Awal Musnad min al-Basriyeen, Hadith of Sayyidna Usayb Abu (رضی اللہ عنہ).
*Second Narration:*
عن جعفر عن ابیہ قال لم یؤم علی النبی صلی اللہ علیہ وسلم امام و کانوا یدخلون افواجا یصلون و یخرجون
It is narrated from Ja’far (رحمہ اللہ علیہ), from his father, Imam Baqir (رحمہ اللہ علیہ), who said:
“No one led the funeral prayer for Nabi (ﷺ) as an imam. People would enter in groups, perform the prayer, and then leave.”
(Kanz-ul-Ummal, Volume: 7, Page 146, Narration No. 18855).
*Third Narration:*
عن ابن جریج عن عطاء قال بلغنا ان النبی صلی اللہ علیہ وسلم حین مات ، اقبل الناس یدخلون فیصلون علیہ و یخرجون و یدخل آخرون کذلک
Ibn Jurayj narrated from Hazrat Ata: “We were informed that after Nabi (ﷺ) passed away, people entered, offered the funeral prayer, and then left. Then another group would enter and do the same.”
(Kanz ul-Ummal, Narration No. 18850).
*Fourth Narration:*
عن سعید بن المسیب قال لما توفی رسول اللہ علیہ وسلم وضع علی سریرہ فکان الناس یدخلون علیہ زمرا زمرا یصلون علیہ و یخرجون و لم یؤمھم احد و توفی یوم الاثنین و دفن یوم الثلاثاء
Saeed bin al-Musayyib narrated: “When Rasulallah (ﷺ) passed away, his body was placed on a bier. People entered in groups, offered the funeral prayer, and then left. No one led the prayer as an imam. He (ﷺ) passed away on Monday and was buried on Tuesday.”
(Kanz ul-Ummal, Narration No. 18847).
*Fifth Narration:*
Abdullah bin Muhammad narrated from his father, who narrated from his grandfather, Umar bin Abi Talib, who narrated from Sayyidna Ali (رضی اللہ عنہ): “When Huzoor (ﷺ) was laid on the bier, Sayyidna Ali (رضی اللہ عنہ) said, ‘This is your imam in life and in death.’ Then people came in groups, forming rows, and offered the prayer without anyone leading it. First, the men prayed, then the women, and then the children.”
(Kanz ul-Ummal, Narration No. 18794).
*Sixth Narration:*
Imam Baqir bin Muhammad (رحمہ اللہ علیہ) narrated from his father Imam Baqir (رحمہ اللہ علیہ): Nabi-e-Akram (ﷺ)’s funeral prayer was performed without an imam. Groups of Muslims would enter, offer the prayer, and then leave. When the prayer was completed, Sayyidna Umar (رضی اللہ عنہ) said, ‘Now leave the funeral to his family alone.”
(Kanz ul-Ummal, Narration No. 18770).
*Seventh Narration:*
Amrah bint Abdul Rahman narrates from the wives of Nabi (ﷺ) that when Nabi (ﷺ) passed away, the companions began discussing how to construct his grave. Should it be made into a masjid? Sayyidna Abu Bakr (رضی اللہ عنہ) said, “I heard the Messenger of Allah (ﷺ) say: ‘May Allah curse the Jews and Christians; they turned the graves of their Ambiya into masjids.’' The companions asked, “Then how should the grave be made? Sayyidna Abu Bakr (رضی اللہ عنہ) replied, “There is a man in Madinah who makes lahd (niche-style) graves, and there is a man in Makkah who makes shaqq (straight) graves. O Allah, guide us to the type of grave that is beloved to You, so the one who builds it will prepare the grave from your Nabi (ﷺ).” Sayyidna Abu Talha (رضی اللہ عنہ) who specialized in making lahd graves, was then informed. Sayyidna Abu Bakr (رضی اللہ عنہ) ordered him to prepare the grave for the Messenger of Allah (ﷺ).
Subsequently, Nabi (ﷺ) was buried in a lahd grave, which was then sealed with unbaked bricks.
(Kanz ul-Ummal, Narration No. 18762).
*Eighth Narration:*
It is narrated from Sayyida Urwa (رضی اللہ عنہا) that when the Messenger of Allah (ﷺ) passed away, his companion began consulting one another about where to bury him. Sayyidna Abu Bakr (رضی اللہ عنہ) said, “bury him in the same place where Allah took hi soul.” Thus, Nabi (ﷺ) was lifted along with his bed, the ground beneath it was dug, and he was buried there.
(Kanz ul-Ummal, Narration No. 18742).
*Ninth Narration:*
It is narrated from Hazrat Abullah ibn Mas’ud (رضی اللہ عنہ) that we asked:
من یغسلک ؟قال رجال اھل بیتی ۔۔۔ قلنا یا رسول اللہ ، فمن یدخل قبرک ؟قال رجال اھل بیتی مع ملائکۃ کثیرۃ
“O Messenger of Allah (ﷺ), who will give ghusl to you?” He replied: “Men from my family (Ahl-e-Bayt) (رضی اللہ عنہ).”
We then asked: “O Messenger of Allah (ﷺ), who will place you in the grave?” He said: “Men from my family (Ahl-e-Bayt) (رضی اللہ عنہ), accompanied by many angels.”
(Hilyat al-Awliya, From the First Generation of the Tabi’in, Narrated by Murrah bin Shurahbil).
*Tenth Narration:*
It is narrated from Musa bin Muhammad bin Ibrahim:
انہ لما توفی رسول اللہ صلی اللہ علیہ وسلم و وضع علی سریرہ، دخل ابوبکر و عمر و معھما نفر من المھاجرین والانصار ، قدر ما یسع البیت و قالا : السلام علیک ایھاالنبی ورحمۃ اللہ وبرکاتہ، وسلم المھاجرون والانصار کما سلم ابوبکر، ثم صفوا صفوفا ، لا یؤمھم علیہ احد
When the Messenger of Allah (ﷺ) passed away and was placed on his bier, Sayyidna Abu Bakr (رضی اللہ عنہ) and Umar (رضی اللہ عنہ) entered, along with a small group of Muhajirun and Ansaar, just enough to fit in the room. Sayyidna Abu Bakr (رضی اللہ عنہ) and Sayyidna Umar (رضی اللہ عنہ) said:
“Peace be upon you, O Nabi, and mercy and blessings of Allah.” The Muhajirun and Ansaar also greeted in the same manner as Sayyidna Abu Bakr (رضی اللہ عنہ) and Sayyidna Umar (رضی اللہ عنہ). Then everyone stood in rows for the funeral prayer, but no one led the congregation. Sayyidna Abu Bakr (رضی اللہ عنہ) and Sayyidna Umar (رضی اللہ عنہ) were in the first row.
(Dala’il al-Nubuwwah by Al-Bahayqi).
It is narrated from Sayyidna Ibn Abbas (رضی اللہ عنہ) that when the companions intended to dig a grave for the Messenger of Allah (ﷺ), they sent a man to Sayyidna Abu Ubaidah bin Al-Jarrah (رضی اللہ عنہ), as he used to dig a flat grave like the people of Makkah. They also sent a man to Sayyidna Abu Talhah (رضی اللہ عنہ), who used to prepare a niche grave (lahd) like the people of Madinah. The Companions prayed: “O Allah, choose one for your Messenger (ﷺ).” Abu Talhah arrived, while Abu Ubaidah could not make it. Thus, a niche grave (lahd) was prepared for Nabi (ﷺ).
On Tuesday, after the people completed shrouding Nabi (ﷺ), his body was placed on a bed inside his house. People entered in groups to offer the funeral prayer. When the men
finished, the women entered, followed by the children. No one led the funeral prayer.
(Sunan Ibn Majah, Volume: 1, Page: 4c2).
*Eleventh Hadith*
Hazrat Ibn Abbas (رضی اللہ عنہ) narrates that when the Companions (رضی اللہ عنہ) intended to dig a grave for the Prophet (ﷺ), they sent a man to Sayyidna Abu Ubaidah bin Jarrah (رضی اللہ عنہ). He used to dig graves like the people of Makkah, which were level with the ground.
Another person was sent to Sayyidna Abu Talhah (رضی اللہ عنہ), who used to prepare graves like the people of Madinah, with a niche (lahd).
The Companions (رضی اللہ عنہ) said, 'O Allah, choose one of them for Your Messenger (ﷺ)!' Sayyidna Abu Talhah (رضی اللہ عنہ) arrived, but Sayyidna Abu Ubaidah (رضی اللہ عنہ) did not. A niche (lahd) was prepared for the Prophet (ﷺ).
On Tuesday, after the people had finished shrouding him, the Prophet (ﷺ) was placed on a bier in his house. People came in groups, performed the prayer, and departed. When the men had finished, the women entered, followed by the children. No one led the prayer for the Prophet (ﷺ).
[Sunan Ibn Majah, Volume: 1, Page: 462].
*Twelfth Narration*
Muhammad bin Ishaq narrates that Hussain bin Abdullah bin Ubaidullah bin Abbas
reported from Sayyidna Ikrimah (رضی اللہ عنہ), who narrated from Sayyidna Ibn Abbas (رضی اللہ عنہ), that when the Messenger of Allah (ﷺ) passed away, people entered in groups and offered his funeral prayer in a congregation without an imam until they had all finished.
Then the women were brought in, and they offered the funeral prayer. After that, the children entered and performed the funeral prayer. Finally, the slaves were brought in, and they also offered the funeral prayer in congregation. No one led the prayer for the funeral of the Messenger of Allah (ﷺ).
(Al-Bidayah wa’l-Nihayah, Volume: 5, Page: 361).
*Thirteenth Narration:*
عن ابی عبداللہ قال اتی العباس امیر المومنین فقال : یا علی ان الناس قد اجتمعو! ان یدفننوا رسول اللہ صلی اللہ علیہ وسلم فی بقیع المصلی و ان یوٗمھم رجل منھم ، فخرج امیر المومنین الی الناس فقال یا ایھا الناس ان رسول اللہ صلی اللہ علیہ وسلم امام حیا و میتا وقال : انی ادفن فی البقعہ التی اقبض فیھا ،ثم قام علی الباب فصلی علیہ ، ثم امر الناس عشرۃ عشرۃ یصلون علیہ ثم یخرجون
Imam Ja'far al-Sadiq (رحمہ اللہ) said that Sayyidna Abbas (رضی اللہ عنہ) came to Amir al Mu’mineen, Sayyidna Ali (رضی اللہ عنہ), and said: "O Ali, the people have gathered with the intention of burying the Messenger of Allah (ﷺ) in Jannat al-Baqi' and having one of them lead the funeral prayer.'
Upon hearing this, the Amir al Mu’mineen (Sayyidna Ali (رضی اللہ عنہ)) addressed the people, saying: "O people!
Just as the Messenger of Allah (ﷺ) was the Imam of the creation during his lifetime, he
remains the Imam after his passing. He has willed that he be buried in the place where his soul was taken.'
Then, he stood at the door and performed the funeral prayer. He then instructed the people to enter in groups of ten, offer the funeral prayer, and then leave.
(Usul al-Kafi, Volume: 3, Page: 26. Al-Majlisi classified this narration as Hasan Ka al-Sahih in Mir'at al-Uqul, Volume: 5, Page: 266.).
*Fourteenth Narration:*
عن ابی جعفر قال : لما قبض النبی صلی اللہ علیہ وسلم صلت علیہ الملائکۃ والمہاجرین و الانصار فوجا فوجا
Imam al-Baqir (رحمہ اللہ) said: 'When the soul of the Messenger of Allah (ﷺ) was taken, the angels, the Muhajirun, and the Ansar performed the funeral prayer for him in groups.'
(Usul al-Kafi, Volume: 3, Page: 27).
*Fifteenth Narration:*
Tabarsi narrated through an authentic chain that when Amir al-Mu’minin (Sayyidna Ali) (رضی اللہ عنہ) gave ghusl to the Messenger of Allah (ﷺ), he placed a cloth over his blessed face and laid him down in the house. Groups of people would come, stand around Nabi (ﷺ), send salutations upon him, perform the funeral prayer, and then leave. Another group would come after them and would do the same. When everyone had completed the prayer, Sayyidna Amir al-Mu’minin (رضی اللہ عنہ) entered the grave of Nabi (ﷺ) and took Fadl ibn Abbas (رضی اللہ عنہ) with him.
(Jila al-‘Uyun, Volume: 1, Page: 153).
*Sixteenth Narration:*
Tabarsi narrated from Imam al-Baqir (رحمہ اللہ) that ten people at a time would enter and perform the funeral prayer for the Messenger of Allah (ﷺ) without an imam leading them.
This continued throughout the entire day on Monday, through Monday night until morning, and all of Tuesday until the evening. Every elder, man, and woman from Medina and its surroundings prayed over the Messenger of Allah (ﷺ).
(Hayat al-Ǫulub, Volume: 2, Page: 1022).
The Presence of the Rightly Guided Khalifa (RA) at the Burial of Nabi (ﷺ)
When the Master of the Universe, the Noble Messenger (ﷺ), departed from this transient world to the eternal realm and was united with the Most Exalted Companion (Rafiq al-A‘la), it was an overwhelmingly sorrowful and heart-wrenching moment. The grief and distress that befell the Sahabah (رضی اللہ عنہ) were immense, and they were overcome with a state of shock and silence. Various narrations have been transmitted regarding this event.
At the time of the Nabi (ﷺ)’s preparation for burial and funeral arrangements, the Khulafa- e-Rashideen, may Allah be pleased with them) were also present, along with the other
Sahabah (رضی اللہ عنہ). The accounts of this event, along with the surrounding circumstances, confirm their presence. The details of this are as follows:
A day before the Nabi (ﷺ) passed away, he experienced some relief in his health. After completing the Fajr prayer, Sayyidna Abu Bakr (رضی اللہ عنہ) visited the Nabi (ﷺ) blessed
chamber and saw peace on his noble face. Since it was the turn of one of Sayyidna Abu Bakr (رضی اللہ عنہ)’s two wives, who lived in Sukh—a place one kos (approximately 3 km) away from Madinah—he sought permission from Nabi (ﷺ) and left for that place. Seeing signs of improvement in the Nabi (ﷺ)’s condition, the other Sahabah (رضی اللہ عنہ) also returned to their homes.
However, when the heart-wrenching news of Nabi (ﷺ)’s passing reached the ears of the Sahabah (رضی اللہ عنہ), they were utterly devastated, and panic spread throughout Madinah. Sayyidna Uthman (رضی اللہ عنہ), overcome with shock, sat leaning against a wall, unable to speak due to the immense grief. Sayyidna Ali (رضی اللہ عنہ) wept uncontrollably until he fainted. Similarly, Sayyidna Umar (رضی اللہ عنہ), in extreme distress, unsheathed his sword and loudly proclaimed, 'The hypocrites claim that the Messenger of Allah (ﷺ) has passed away! He has not passed away; rather, he has gone to meet his Lord and will surely return!'
Sayyidna Abu Bakr (رضی اللہ عنہ) who was at a distance of one kos from Madinah, immediately returned upon hearing the news. In deep sorrow, he sought permission from Sayyida Aysha (رضی اللہ عنہا) to enter Nabi (ﷺ) blessed chamber. He uncovered Nabi (ﷺ) noble face, kissed his forehead, and wept, saying:
'O my Nabi! O, my beloved companion! O my pure friend!'
(Mukhtasar al-Ittihaf Sharh Ihya, 10/297).
After that, Sayyidna Abu Bakr (رضی اللہ عنہ) came out of the blessed chamber. The companions (رضی اللہ عنہم) were in a state of extreme distress and anxiety. Sayyidna Umar (رضی اللہ عنہ) was in great emotion. The companions gathered around Sayyidna Abu Bakr (رضی اللہ عنہ), and on this occasion, he delivered an extremely eloquent, comprehensive, and impactful sermon, the details of which are mentioned in books of Seerah. This sermon immediately dispelled the atmosphere of shock and confusion.
(For more details, one can refer to Seerat Mustafa, Volume 3, Page 176).
After this, suddenly the news arrived that the Ansar had gathered at Saqifah Bani Sa‘idah to discuss the issue of succession after Nabi (ﷺ). Sayyidna Abu Bakr (رضی اللہ عنہ), Sayyidna Umar (رضی اللہ عنہ),
and other Muhajir companions (رضی اللہ عنہ) feared that in haste, someone might be given allegiance in a way that could lead to discord and hardship for the Muslims. Therefore, Sayyidna Abu Bakr (رضی اللہ عنہ), along with Sayyidna Umar (رضی اللہ عنہ) and other Muhajir companions, went there
to resolve the matter. Once the issue was settled, they returned.
Meanwhile, the members of the Ahl-e-Bayt (رضی اللہ عنہم) were engaged in preparing Nabi (ﷺ)’s body for burial. Some narrations indicate that Nabi (ﷺ) had specifically
instructed Sayyidna Ali (رضی اللہ عنہ) that no one else should perform his funeral rites and that he, with the help of the Ahl al-Bayt, should give him the final bath. Therefore, the entire
process of ghusl and preparation for burial was undertaken by the Ahl al-Bayt (رضی اللہ عنہم), as mentioned in Al-Bidayah wa al-Nihayah.
وقال البيهقي: وروى أبو عمرو بن كَيْسَانُ، عَنْ يَزِيدَ بْنِ بِلَالٍ سَمِعْتُ عَلِيًّا يَقُولُ: أَوْصَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ لَايُغَسِّلَهُ أَحَدٌ غَيْرِي. فَإِنَّهُ لَايَرَى أَحَدٌ عَوْرَتِي إِلَّا طُمِسَتْ عَيْنَاهُ. قَالَ عَلِيٌّ: فَكَانَ العبَّاس وَأُسَامَةُ يُنَاوِلَانِي الْمَاءَ مِنْ وَرَاءِ السِّتْرِ".
(Al-Badaiyh Wa-Innahayh Ih-Yturas (283/5)),
' وَقَدْ تَقَدَّمَ الْحَدِيثُ الَّذِي رَوَاهُ الْبَيْهَقِيُّ مِنْ حَدِيثِ الْأَشْعَثِ بْنِ طَلِيقٍ، وَالْبَزَّارُ مِنْ حَدِيثِ الْأَصْبَهَانِيِّ كِلَاهُمَا عَنْ مُرَّةَ عَنِ ابْنِ مَسْعُودٍ: فِي وَصِيَّةِ النَّبيّ صَلَّى اللَّهُ عَلَيْهِ وسلَّم أَنْ يُغَسِّلَهُ رِجَالُ أَهْلِ بَيْتِهِ، وَأَنَّهُ قَالَ: كفِّنوني في ثيابي هذه أو في يمانية أَوْ بَيَاضِ مِصْرَ، وَأَنَّهُ إِذَا كفَّنوه يَضَعُونَهُ عَلَى شَفِيرِ قَبْرِهِ، ثُمَّ يَخْرُجُونَ عَنْهُ حتَّى تُصَلِّيَ عَلَيْهِ الْمَلَائِكَةُ، ثُمَّ يَدْخُلُ عَلَيْهِ رِجَالُ أَهْلِ بَيْتِهِ فَيُصَلُّونَ عَلَيْهِ، ثُمَّ النَّاس بَعْدَهُمْ فُرَادَى.الْحَدِيثَ بِتَمَامِهِ وَفِي صِحَّتِهِ نَظَرٌ كَمَا قَدَّمْنَا'.
(Al-Badaiyh Wa-Innahayh Ih-Yturas (285/5)),
Hazrat Idris Kandhlawi (رحمہ اللہ) writes about this incident:
'When a king passes away, his funeral arrangements are not made until his successor has been appointed. In such situations, the issue of succession is considered more important than the funeral rites. Well-wishers of the state are concerned that there should be no disruption in governance, lest enemies take advantage of the situation and launch an attack, which could lead to the destruction and ruin of the entire nation. In fact, at times, for strategic reasons, the death of the king is kept secret until a successor is appointed,
after which the announcement is made. This practice is also followed in Shi'a governments.
If, after the death of a ruler, two leaders emerge claiming authority over the state, it
inevitably leads to its downfall. A state with two competing rulers is bound for disaster and destruction.'
'After the passing of Nabi (ﷺ), there was a risk of treachery and unrest from the hypocrites and disbelievers. In such a critical moment, the foremost duty was to protect the unity of Islam. With this in mind, the two noble companions, Sayyidna Abu Bakr and Sayyidna Umar (رضی اللہ عنہ), believed that arranging the funeral was not a difficult task and that it primarily concerned Nabi (ﷺ) household (Ahl-e-Bayt). It was not necessary for all the companions to be involved in this, as the devoted servants of Ahl al-Bayt could carry out this responsibility.'
'Furthermore, all the companions knew that the bodies of the prophets (علیہ السلام) do not undergo any changes after death. Therefore, they did not worry about delaying the burial. Instead, with great wisdom, they closed the door to potential chaos and division, ensuring that the Muslims remained united and safeguarded from discord.'
(Seerat Mustafa, Volume: 3, Page: 182, Kutub Khana Mazhari).
After that, Sayyidna Abu Bakr Siddiq (رضی اللہ عنہ), Sayyidna Umar (رضی اللہ عنہ), and other noble companions (رضی اللہ عنہ) returned. Nabi (ﷺ) was given ghusl by Sayyidna Ali (رضی اللہ عنہ) with the assistance of Sayyidna Abbas (رضی اللہ عنہ), his two sons—Fadl and Quthm (رضی اللہ عنہ)—as well as Sayyidna Usama and Shuqran (رضی اللہ عنہم). From all these events, it is evident that the four Rightly Guided Kahlifas (خلفائے راشدین) were present at that time. Sayyidna Ali (رضی اللہ عنہ), as per Nabi’s (ﷺ) will and his status as a member of Ahl al-Bayt, was actively engaged in the funeral preparations, while Sayyidna Abu Bakr (رضی اللہ عنہ), in his role as Nabi’s (ﷺ) successor, was overseeing the arrangements.
As mentioned earlier, the announcement of Nabi’s (ﷺ) passing, the eloquent sermon that followed, and all subsequent matters—including the selection of the burial site, the
method of preparing the grave, and the funeral prayer—were all carried out under his guidance. As recorded in Al-Bidaya wa’l-Nihaya:
قَدْ قَدَّمْنَا أَنَّهُمْ رَضِيَ اللَّهُ عَنْهُمْ اشْتَغَلُوا بِبَيْعَةِ الصِّدِّيقِ بَقِيَّةَ يَوْمِ الِاثْنَيْنِ وَبَعْضَ يَوْمِ الثُّلَاثَاءِ، فَلَمَّا تَمَهَّدَتْ وَتَوَطَّدَتْ وَتَمَّتْ، شَرَعُوا بَعْدَ ذَلِكَ فِي تَجْهِيزِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلَّم مُقْتَدِينَ فِي كُلِّ مَا أَشْكَلَ عَلَيْهِمْ بِأَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ".
Al-Badaiyh Wa-Innahayh Ih-Yturas (280/5)),
companions and Ahl al-Bayt (رضی اللہ عنہ) were uncertain about the situation, it was Sayyidna Abu Bakr (رضی اللہ عنہ) who provided the guidance. He said, "I heard Nabi (ﷺ) say that wherever a Nabi's soul is taken, that place should be his burial site.' Following his guidance, Nabi's (ﷺ) grave was prepared at the very spot where he passed away.
وَقَالَ ابْنُ مَاجَهْ أَيْضًا: حدثنا عمر بن شبة عن عُبَيْدَةَ بْنِ زَيْدٍ ثَنَا عُبَيْدُ بْنُ طُفَيْلٍ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي مُلَيْكَةَ، حَدَّثَنِي ابن أبي مليكة عن عائشة.قالت: لَمَّا مَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اخْتَلَفُوا فِي اللَّحْدِ وَالشَّقِّ، حتَّى تَكَلَّمُوا فِي ذَلِكَ وَارْتَفَعَتْ أَصْوَاتُهُمْ. فَقَالَ عُمَرُ: لَاتَصْخَبُوا عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَيًّا وَلَا مَيِّتًا - أَوْ كَلِمَةً نَحْوَهَا -، فَأَرْسَلُوا إِلَى الشقَّاق وَاللَّاحِدِ جَمِيعًا فَجَاءَ اللَّاحِدُ، فَلَحَدَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ دفن، تَفَرَّدَ بِهِ ابْنُ مَاجَهْ".
(Al-Badaiyh Wa-Innahayh Ih-Yturas (289/5)),
Similarly, at this moment, Sayyidna Umar (رضی اللہ عنہ) was also present in the consultation. When the matter arose about which type of grave should be prepared for Nabi (ﷺ), whether a 'lahd' should be made or a 'shaq' should be dug, the Muhajirun suggested preparing a 'shaq' as per the custom of the people of Makkah, while the Ansar suggested preparing a 'lahd' according to the method of the people of Madinah.
At this point, Sayyidna Umar (رضی اللہ عنہ) addressed the gathering and said: "Do not raise your voices near Nabi (ﷺ), as you could not raise your voices during his life, and similarly, do not raise your voices near him after hispassing. Instead, send someone to the one who is preparing both types of graves, and whichever one is ready first, use that.' As a result, Sayyidna Abu Talhah(رضی اللہ عنہ) arrived first, and the 'lahd' style grave was prepared for Nabi (ﷺ).
Similarly, it has been mentioned earlier that Sayyidna Uthman (رضی اللہ عنہ) was present at that moment, but he was in a state of shock. He was sitting with his back against the wall and could not speak due to the intensity of grief.
After this, the funeral prayer for Nabi (ﷺ) was performed according to his will (that after the preparation of the burial and grave, all the people should first leave the room, the angels would pray first, then the Ahl-e-bayt (رضی اللہ عنہ) would pray, and after that, other Muslims would perform the prayer), and as per the guidance of Sayyidna Abu Bakr (رضی اللہ عنہ), it was performed group by group. One group would enter, offer the funeral prayer, and exit, after which the next group would enter and perform the prayer.
Thus, one narration mentions that Sayyidna Abu Bakr (رضی اللہ عنہ) and Sayyidna Umar (رضی اللہ عنہ) entered the chamber of Nabi (ﷺ) with a group of Muhajirun and Ansar. They stood before the noble body and offered the salutation, followed by the Muhajirun and Ansar who also offered their salutation. Afterward, Sayyidna Abu Bakr (رضی اللہ عنہ) and Sayyidna Umar (رضی اللہ عنہ) said this in front of the noble body of Nabi (ﷺ):
اللَّهُمَّ إِنَّا نَشْهَدُ أَنَّهُ قَدْ بَلِّغْ مَا أُنْزِلَ إِلَيْهِ، وَنَصَحَ لِأُمَّتِهِ، وجاهد في سيبل الله حتَّى أعزَّ الله دِينَهُ وَتَمَّتْ كَلِمَتُهُ، وَأُومِنَ بِهِ وَحْدَهُ لَا شَرِيكَ لَهُ، فَاجْعَلْنَا إِلَهَنَا مِمَّنْ يَتَّبِعُ الْقَوْلَ الَّذِي أُنْزِلَ مَعَهُ، وَاجْمَعْ بَيْنَنَا وَبَيْنَهُ حتَّى تُعَرِّفَهُ بِنَا وَتُعَرِّفَنَا بِهِ، فَإِنَّهُ كَانَ بِالْمُؤْمِنِينَ رؤوفا رحيماً، لانبتغي بالإيمان به بديلاً، وَلَانَشْتَرِي بِهِ ثَمَنًا أَبَدًا
'O Allah, we bear witness that the Messenger of Allah (ﷺ) delivered all that was revealed to him, and he sincerely cared for the well-being of the Ummah, and he strove in the path of Allah until Allah made His religion dominant, and His name was exalted, and only one God, without partners, was believed in. O Allah, make us among those who follow the revelation sent down to Your Messenger (ﷺ), and gather us with him, so that we may recognize You and You will recognize us. You were kind and merciful to the Muslims, and we do not seek any compensation or price for our faith.'
The people said 'Ameen.' Once the men had finished the funeral prayer, the women
followed suit, and after the women, the children performed the prayer in the same manner.
Therefore, it is clear that all four of the Rightly Guided Khalifa (رضی اللہ عنہ) were present at the time of the burial of Nabi (ﷺ) and they participated in his funeral. Furthermore, the claim made by some of the people of falsehood that the Rightly Guided Khalifa (رضی اللہ عنہ) were not present at the burial or did not participate in the funeral is proven to be false from the aforementioned details.