Likewise, prostration is of a lesser rank than voluntary prayer: it may be performed from a seated position, although standing is preferable. Funeral prayer is more complete than voluntary prayer in one respect, so standing is required in it to the extent possible, since this presents no difficulty. Voluntary prayer, however, includes bowing and prostration, making it more complete in this respect. The principal purpose of funeral prayer is supplication for the deceased; hence most of its remembrance consists of supplication.

The early generations and the scholars differed over whether Quran recitation forms part of it, holding two well-known positions. The Prophet, may Allah bless him and grant him peace, did not prescribe any particular supplication for it. This shows that no particular formula of remembrance is prescribed as obligatory in it, although reciting al-Fātihah is Sunnah, as is established from Ibn ʿAbbās.

There are several views concerning the recitation of al-Fātihah in funeral prayer. Some say it is disliked; others say it is obligatory. The more likely view is that it is recommended, neither disliked nor obligatory. For no Quran other than al-Fātihah is recited in it. Were al-Fātihah obligatory in it, as it is in a full prayer, recitation beyond al-Fātihah would also have been prescribed. Moreover, half of al-Fātihah is praise of Allah, and half is supplication for the worshipper himself, not for the deceased. What is obligatory in funeral prayer is supplication for the deceased, and the same applies to what completes it. The well-known practice reported from the Companions is to conclude it with a single salutation of peace, because it falls short of a full prayer.

As for his words:

“Whoever offers a prayer without reciting the Mother of the Book, that prayer is incomplete.”