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Islamic funeral

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Islamic funerary found at the Domvs Romana in Rabat, Malta – c. 11th century

Funerals and funeral prayers in Islam (Arabic: جنازة, romanized: Janāzah) follow fairly specific rites, though they are subject to regional interpretation and variation in custom. In all cases, however, sharia (Islamic religious law) calls for burial of the body as soon as possible. The deceased is first bathed and shrouded with simple white cloth. Then a funeral prayer, Salat al-jinazah. Cremation of the body is strictly forbidden in Islam and the body is buried without a casket and the head faces Mecca. Mourning for the deceased is observed for three days except for the widow for whom it's 4 months and 10 days.[1][2][3]

Preparing the body

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Initial prayer

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Upon news of the deceased, it is common that a prayer is recited from the Quran, Chapter 2, verse 156 - إِنَّا ِلِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (ʾinnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna), "Indeed, we belong to Allah, and indeed, to Him we return."[4]

Bathing

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Equipment for washing and preparing bodies at Afaq khoja Mosque, Kashgar. 2010

The corpse is washed (ghusl, bathed) by family members or individuals of the same gender of the deceased. The exact manner, method, style and accessories used for bathing the corpse may vary by locale and temporal position, except that it is to be done with heated water. Bathing the dead body is an essential ritual of the Sunnah of the Islamic prophet Muhammad symbolizing physical and spiritual purification.[5][6][7]

Orthodox practice is to wash the body an odd number of times (at least once) with a cloth covering its awrah (parts of the body that should be hidden according to sharia).[8]

Shrouding

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After bathing, the body is wrapped in simple white cloth (known as kafan). This is done to respect the dignity and privacy of the deceased with the family sometimes present. The specifics of this ritual, including the material, style, and colour of the cloth, may vary between regions. It is for this reason that Muslims have generally preferred to use white cotton cloth to serve as the shroud. Men may use only three pieces of cloth and women five pieces of cloth. Overall, this process is part of the Islamic principle of that all individuals are buried in the same manner and God views all as equal.[9][10]

If a Muslim dies without any family or friends to carry out the bathing and shrouding rituals, elders in the Muslim community arrange for the rites to be completed.[11]

Funeral prayer

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After the announcement of death of the deceased person, the Muslims of the community gather to offer their collective prayers for the forgiveness of the dead. This prayer has been generally termed as the Salat al-Janazah (funeral prayer).

The Janazah prayer is as follows:

  • Like Eid prayer, the Janazah prayer incorporates an additional (four)[12] takbirs, the Arabic name for the phrase 'Allahu Akbar', but there is no ruku' (bowing) and sujud (prostrating).
  • Supplication for the deceased and mankind is recited.
  • In extraordinary circumstances, the prayer can be postponed and prayed at a later time as was done in the Battle of Uhud.[13]
  • The Janazah is considered fard kifaayah (communal obligation), meaning that only a few people have to do it, but everyone is considered sinful if no one prays it. It is prayed upon the death of an adult Muslim in the community.[14][15]

Burial

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Grave of a Muslim
Muslim men finishing a grave after a burial
Muslim cemetery, Kashgar.

Following washing, shrouding and prayer, the body is then taken for burial (al-Dafin). The exact manner, customs and style of the grave, the burial and so forth may vary by regional custom. Muslims typically try their best to follow hadith regarding proper grave burial procedures. [16] [17]

The grave should be perpendicular to the direction of the Qibla (i.e. Mecca) so that the body, placed in the grave without a coffin (merely wrapped in kafan) lying on its right side, faces the Qibla.[18] Grave markers should be raised, not more than about 30 centimetres (12 in) above the ground, so that the grave will neither be walked nor sat on. Grave markers are simple, because outwardly lavish displays are discouraged in Islam. Graves are frequently marked only with a simple wreath, if at all. However, it is becoming more common for family members to erect grave monuments.[citation needed]

In Middle Eastern Muslim cultures, women are generally discouraged from participating in the funeral procession. The reason for this is that in pre-Islamic Arabia it was customary for grieving women to wail loudly. Wealthy families often even hired moirologists to attend the funerals of their deceased relative. Wailing at funerals is not permitted according to the Sahih Bukhari. Women are allowed to attend or be present if they do not wail or cry or hit themselves in grief, especially in an exaggerated excessive manner as in pre-Islamic Arabia.[19]

Three fist-sized spheres of hand-packed soil prepared beforehand by the gravediggers are used to prop up the corpse, one under the head, one under the chin and one under the shoulder. The lowering of the corpse and positioning of the soil-balls is done by the next of kin. In the case of a deceased husband, a male brother or brother-in-law usually performs this task. In the case of a deceased wife, the husband undertakes this if physically able to. If the husband is elderly, then the eldest son (or son-in-law) is responsible for lowering, alignment and propping the deceased.

Orthodoxy expects those present to symbolically pour three handfuls of soil into the grave while reciting a Quranic verse meaning, "We created you from it, and return you into it, and from it we will raise you a second time".[20] More prayers are then said, asking for forgiveness of the deceased, and reminding the dead of their profession of faith.

A Tatar Muslim cemetery

The corpse is then fully buried by the gravediggers, who may stamp or pat down the earth to shape. Commonly, the eldest male will supervise. After the burial, those gathered pay their last respects to the dead by collectively praying for the forgiveness of the dead. This collective prayer is the last formal one for the dead. In some cultures such as those in Southeast Asia, relatives scatter flowers and pour rosewater upon the grave before leaving.

Mourning

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A large crowd gathered in 2015 for funeral of Alhaj Ghulam Qadir Ganipuri at Bhalessa

According to Sunni Islam, the mourning period is to be three days except for widows who have an extended period.[21] Islamic mourning is observed by increased devotion, receiving visitors and condolences, and avoiding decorative clothing and jewelry in accordance with the Qur'an.[22] Widows must observe iddah, "period of waiting" which is four months and 10 days long.[23] During that time, the widow is not to remarry or to interact with non-mahram (a man she can marry). This rule is to confirm that the woman is not pregnant with the deceased's child prior to remarrying. However, in case of emergencies such as visiting a doctor because of a health emergency, the widow can interact with non-mahram.

Grief at the death of a loved one and weeping for the dead is normal and acceptable.[24]

Sunni Islam expects expressions of grief to remain dignified, prohibiting loud wailing or mourning in a loud voice, shrieking, beating the chest and cheeks, tearing hair or clothes, breaking objects, scratching faces or speaking phrases that make a Muslim lose faith[clarify] (such as challenging the power of God e.g. "If God exists and is just, he would not allow such injustice"). Grieving is allowed as part of the funerary rites to allow one to come to terms with the loss of a person passing away as long as it respects Allah.[25]

Directives for widows

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The Qur'an prohibits widows to engage themselves for four lunar months and ten days, after the death of their husbands. According to the Qur'an:

And those of you who die and leave widows behind, they should keep themselves in waiting for four months and ten days. Then when they have fulfilled their term, there is no blame on you about what they do with themselves in accordance with the norms [of society]. And Allah is well acquainted with what you do. And there is also no blame on you if you tacitly send a marriage proposal to these women or hold it in your hearts. Allah knows that you would definitely talk to them. [Do so] but do not make a secret contract. Of course you can say something in accordance with the norms [of the society]. And do not decide to marry until the law reaches its term. And know that Allah has knowledge of what is in your hearts; so be fearful of Him and know that Allah is Most forgiving and Most Forbearing.

— Quran 2:234–235

Islamic scholars consider this directive a balance between the mourning of a husband's death and the protection of a widow from cultural or societal censure if she became interested in remarrying after her husband's death, often an economic necessity.[26] This provision also operates to protect the property rights of the unborn, as the duration is enough to ascertain whether a widow is pregnant or not.[27]

Husbands used to be recommended to make a will in favor of their wives for the provision of one year's residence and maintenance, except if the wives themselves leave the house or take any other similar step. As stated in Qur'an:

And those of you who die and leave widows should bequeath for their widows a year's provision and [bequeath] that [in this period] they shall not be turned out of their residences; but if they themselves leave the residence, there is no blame on you for what they do with themselves according to the norms of society. And Allah is Exalted in Power, Wise.

— Quran 2:240

However, this verse was abrogated and replaced by the verse cited earlier, naming the waiting period exactly 4 months and ten days, without a specific will required, and in which it is permissible for the widow to leave the house for necessity.

See also

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References

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  1. ^ Jahangir, Mohmad S.; Hamid, Wasia (2022). "Mapping Mourning Among Muslims of Kashmir: Analysis of Religious Principles and Current Practices". OMEGA - Journal of Death and Dying. 84 (3): 725–745. doi:10.1177/0030222820911544. ISSN 0030-2228. PMID 32164481.
  2. ^ Daar, A. S.; Khitamy, A. (9 January 2001). "Bioethics for clinicians: 21. Islamic bioethics: The cases, Case 1". Abdallah S. Daar and A. Khitamy. 164 (1): 60–63. PMC 80636. PMID 11202669. Mutilation, and thus cremation, is strictly prohibited in Islam.
  3. ^ "Cremation Services". Retrieved 9 February 2019. In eastern religions such as Hinduism, Jainism, Sikhism and Buddhism cremation is mandated, while in Islam it is strictly forbidden.
  4. ^ "Islamic Burial Practices & Funerals". www.betterplaceforests.com. 16 June 2022. Retrieved 27 December 2024.
  5. ^ Rahman, Fazlur (1995). Islamic methodology in history. p. 78.
  6. ^ Sahih Muslim Volume 2, Book 23, Number 344-358 Archived 2010-08-19 at the Wayback Machine
  7. ^ Abdel Haleem, M. A. S.; Abdel Haleem, M. A. S. (2008). The Qur'an (2010 reprint with corrections ed.). Oxford: Oxford University Press. ISBN 978-0-19-953595-8.
  8. ^ Nesa, Baduroon. "The Washing and Shrouding of the Deceased". Al-Jazeerah.nfo. Dr. Hassan Ali El-Najjar. Retrieved 17 February 2012.
  9. ^ Sahih Muslim Volume 2, Book 23, Number 353-358 Archived 2010-08-19 at the Wayback Machine
  10. ^ Esposito, John L., ed. (2002). What everyone needs to know about Islam. Oxford New York: Oxford University Press. ISBN 978-0-19-515713-0.
  11. ^ Gatrad, A R (20 August 1994). "Muslim customs surrounding death, bereavement, postmortem examinations, and organ transplants". BMJ. 309 (6953): 521–523. doi:10.1136/bmj.309.6953.521. ISSN 0959-8138. PMC 2542725. PMID 7848419.
  12. ^ Sahih Muslim Volume 2, Book 23, Number 404 Archived 2010-08-19 at the Wayback Machine
  13. ^ Ghamidi, Various types of the prayer Archived 2013-09-23 at the Wayback Machine
  14. ^ Sahih Muslim Volume 2, Book 23, Number 359 Archived 2010-08-19 at the Wayback Machine
  15. ^ Saalih Al-Munajjid, Shaykh Muhammad. "The funeral prayer is fard kifaayah". IslamQA. Retrieved 4 July 2023.
  16. ^ "Fiqh-us-Sunnah, Volume 4: Burial". www.islamicstudies.info. Retrieved 24 April 2024.
  17. ^ "Sahih Bukhari, Book 23: Funerals (Al-Janaa'iz)". www.iium.edu.my. Retrieved 24 April 2024.
  18. ^ al-Misri, Ahmad ibn Naqib (1994). Reliance of the Traveler (edited and translated by Nuh Ha Mim Keller. Amana Publications. pp. 238–239. ISBN 0-915957-72-8.
  19. ^ Sahih Muslim Volume 2, Book 23, Number 368 Archived 2010-08-19 at the Wayback Machine
  20. ^ Quran 20:55; compare "Dust thou art, and unto dust thou shalt return" (Genesis 3:19)
  21. ^ Sahih Muslim Volume 2, Book 23, Number 369–371 Archived 2010-08-19 at the Wayback Machine
  22. ^ Quran 2:234
  23. ^ "CRCC: Center for Muslim-Jewish Engagement: Resources: Religious Texts". Archived from the original on 19 August 2010. Retrieved 4 September 2010.
  24. ^ Sahih Muslim Volume 2, Book 23, Number 391 Archived 2010-08-19 at the Wayback Machine
  25. ^ Sahih Muslim Volume 2, Book 23, Number 375–393 Archived 2010-08-19 at the Wayback Machine
  26. ^ Islahi (1986), p. 546
  27. ^ Shehzad Saleem. The Social Directives of Islam: Distinctive Aspects of Ghamidi's Interpretation Archived 2007-04-03 at the Wayback Machine, Renaissance. March, 2004
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