already pronounced a takbīr; he should give the opening takbīr of consecration, count it as the first of the four, and then pronounce one further takbīr.

A report from Mālik states that he should not utter any takbīr until he says it together with the imam’s own takbīr; Mālik’s companions and the rest of the scholars are likewise divided between these two opinions.

Whoever misses one or more of the takbīrs makes them up in immediate succession—unless the body remains on the ground and is not yet lifted away, in which case he completes whatever supplication and takbīrs he still owes.

According to Mālik, his associates, and a number of the scholars of Medina and elsewhere, no Qur’anic recitation forms part of the funeral prayer.

A group of the senior Medinan scholars, however, maintained that after the first takbīr one recites Umm al-Qurʾān (Sūrat al-Fātiḥa), after the second one invokes blessings upon the Prophet—peace and blessings be upon him—and after the third one prays for the deceased. This practice is attested from the Medinan scholars among the Companions and their Followers.

There is no fixed wording for the supplication made on behalf of the deceased. The Messenger of Allah—peace and blessings be upon him—said, “Strive in supplication for your brother.”

Here, “striving” means sincerity of intention for him, not merely multiplying words without attentiveness, for Allah accepts no supplication that issues from a heedless, wandering heart. The Prophet—peace and blessings be upon him—supplicated, and so did his Companions, yet neither his prayer nor theirs was restricted to a single formula; each prayed with whatever came to him and was made easy for him. Among the reported forms are: