It was also recorded by ‘Abd Allah b. Muhammad b. Sa‘id b. Abi Maryam in Ma Asnada Sufyan b. Sa‘id al-Thawri (1/40/2) and by Ibn al-Jarud in al-Muntaqa (no. 536). The chain of transmission is likewise sound. A further, even stronger, proof for the additional wording is the Prophet’s statement: “There is no prayer unless Fatihat al-Kitab is recited, together with whatever is added.” The funeral prayer is unquestionably a prayer, so it is included in the general purport of this hadith. For that reason the Hanbalis and others regard the recitation of al-Fatihah in the funeral prayer as obligatory; and the phrase “together with whatever is added” also indicates the legitimacy of reciting another surah after al-Fatihah in that prayer. Al-Shawkani makes this point in Nayl al-Awtar (4/53). [The material enclosed in these brackets is taken from the printed introduction to Sifat al-Salah, pp. 31–32.] Al-Hakim transmits the report through two chains (1/358–359): 1. Via Ibn ‘Ajlan, who heard Sa‘id b. Abi Sa‘id say that Ibn ‘Abbas prayed over a funeral, recited al-Hamdu lillah (i.e., al-Fatihah) aloud, and then said, “I raised my voice only so that you may know it is sunnah.” Al-Hakim judged the chain “sound according to Muslim’s criteria.” 2. Via Musa b. Ya‘qub al-Zim‘i, who said: Shurahbil b. Sa‘d told me: “I was present when ‘Abd Allah b. ‘Abbas led us in a funeral prayer at al-Abwa. After the takbir he recited Umm al-Quran aloud, then invoked blessings upon the Prophet, and when he finished he said: ‘People, I recited aloud only so that you may know it is sunnah.’” Al-Hakim commented: “The two Shaykhs did not use Shurahbil b. Sa‘d as an authority; he is a tabi‘i of Madina. I cite this narration only as supporting evidence for the concise reports presented earlier, for this version is fully explanatory.”