The question is, of course, not an easy one. Islam dictates certain burial laws to its followers. These are the so-called In this article I will tell you how the burial ritual of a Muslim occurs.
How a Muslim is buried: what needs to be done before death
Shariah prescribes and predetermines the entire life of adherents of Islam from birth to death. So, while the dying person is still alive, he is placed on his back so that his legs “look” towards Mecca. Then a very loud reading of the prayer begins. This is necessary so that the dying person can hear it. Before dying, any Muslim should be given a sip of cold water. Crying in front of him is strictly prohibited!
What to do after death
When a Muslim has died, it is necessary to tie his chin, close his eyes, straighten his arms and legs and cover his face. Something heavy should be placed on his stomach.
How a Muslim is buried: ablution
Before the burial itself, it is necessary to carry out the procedure of washing the body. As a rule, the funeral of a Muslim occurs only after a three-fold ritual ablution, in which at least four people of the same sex as the deceased himself participate.
The first time they wash it with water with cedar powder dissolved in it, the second time they dissolve camphor in it, and the third time they wash it simply with clean water.
How a Muslim is buried: burial
Sharia law prohibits burying Muslims in clothing. This is done in one shroud. The material from which it is made must correspond to the material condition of the deceased. It is forbidden to cut the hair and nails of the deceased! His body should be scented with all sorts of oils. Then prayers are read over him, after which he is wrapped in a shroud, making knots at the head, at the belt and at the feet.
The knots made are untied immediately before the body begins to be lowered into the grave. The deceased, wrapped in a shroud, is placed on a stretcher and thus taken to the cemetery. The body must be lowered feet down. After this, a handful of earth is thrown into the hole and water is poured. The fact is that Islam does not allow the dead to be buried in coffins. The exception is when the deceased has been dismembered or the body has already decomposed.
It is curious that the grave can be dug absolutely arbitrarily. It all depends on the local. The burial is accompanied by the reading of a prayer by all those present. They mention the name of the deceased. Shariah does not approve of tombstones that contain the image of a deceased person.
On what day are Muslims buried?
It is advisable to carry out the burial on the same day the person died. This happens if death finds him during the day. In this case, the ablution procedure takes place before sunset. Afterwards the burial takes place.
Why are Muslims buried sitting?
This is due to certain Muslim ideas about them. They believe that the soul remains in the physical body until it is transferred by the Angel of Death to the Angel of Paradise, who will prepare it for eternal life. But before that, the soul of the deceased must answer several questions. In order for this to happen in conditions of decency, a Muslim is given a grave in which he sits and does not lie.
Prophet Muhammad (peace and blessings of the Creator) said: “Try to bury the deceased quickly [do not delay the procedure of burying the body]! If he was a good person, then this is the good to which you are leading him (bringing him closer). And if he was anything else, then this is an evil that you should quickly throw off your shoulders.”
The funeral procession should have a moderate pace: go neither too fast nor too slow.
The Prophet Muhammad (peace and blessings of the Creator) said: “When a dead body [prepared for burial and wrapped in a shroud] is laid [on a stretcher] and the men carry it on their necks [on their shoulders], he is [a man, or rather - the soul of a person, located somewhere nearby before burial], if he was well-behaved [during life], will say: “Hurry up with me!” Well, if [a person] was bad [during his life, committed sins, crimes and did not repent, did not improve], then [the soul hovering nearby] will cry: “Oh woe! Where are you (family and friends) taking [me]?!” All [creations] will hear this [heartbreaking] voice, except man[men]. If a person heard this, he would immediately faint.”
It is advisable that the stretcher be carried by at least four people, holding it on four sides.
When the deceased is brought to the grave, it is better that no one sits down until the body is lowered to the ground.
When preparing the burial site and digging the grave, it must be taken into account that the body will be directed towards the Kaaba, lying on its right side. A niche (lyakhd) is made on the right side of the grave, which is covered with unbaked bricks or boards after the deceased is placed there. When the body of a deceased woman is lowered into the grave, she is additionally covered with something, protecting her from view and gaze. The woman's body is lowered by her husband and her relatives.
The deceased should be lowered (led into the grave) head first on the side where his legs will end up. You can lower it from the side of the qibla.
After the body has been placed in a niche and covered with boards, the grave is covered with earth so that a mound is formed. First, those present throw three handfuls of earth into the head area, then bury the grave with shovels.
Women do not go down to the grave.
Trampling on a grave, sitting on it, sleeping or praying (performing prayer-namaz) is prohibited.
A plate with the inscription of the name and surname of the deceased, as well as the years of his life, is installed in the area of the head of the deceased.
‘Uthman ibn ‘Affan reports: “The Prophet (peace and blessings of the Creator), when the burial ceremony was completed, did not immediately leave, but said: “Ask Allah (God, Lord) for forgiveness of sins for this person. Pray to God to strengthen him [to provide him with the opportunity to correctly answer the questions of the angels Munkir and Nakir]. Verily, now he will be questioned."
The companion of the Prophet Muhammad 'Amr ibn al-'As said to his son and his immediate circle shortly before his death: “When you bury me [put me in the grave], then gradually bury it, and then stand around the grave and stand for the time during which the slaughter usually takes place. camel and its carcass is butchered so that I feel joy [from your presence and prayers for me]. This will help me when I begin to answer the messengers of God [angels Munkir and Nakir]."
Questions on the topic
During the burial of a woman, can a man who is not her relative lower her into the grave?
The body of a deceased woman is lowered into the grave by her husband and her relatives. In the absence of such, it is necessary to act according to the situation. A non-relative can participate in this.
In my homeland, when a person is buried, some kind of holy water is poured on top of his grave. Doesn't this contradict Islam?
I wonder what is the meaning of this procedure?
Outwardly, this action is harmless and does not deserve attention, much less should it be the cause of disputes and confrontation.
Is it permissible to bury a Muslim in a coffin?
Burying the dead in coffins is a Christian custom. Muslims use this method of burial in exceptional cases. Neither the Holy Qur'an nor the Sunnah prohibits this kind of burial. Based on this, Muslim theologians developed the following opinions on the basis of ijtihad.
Hanafi scholars believe that it is permissible to use a coffin even if it is made of stone or iron. This method is applicable in the case of loose or high moisture soil, burial at sea, etc. It is advisable (sunnah) to sprinkle the bottom of the coffin with earth, since under the Prophet the deceased was placed directly on the ground.
Theologians of the Shafi'i madhhab talk about the undesirability of burying a deceased person in a coffin, but they also allow this in special cases.
Maliki theologians believe that it is more correct not to bury in a coffin. It is advisable to strengthen the niche in which the deceased is placed with brick, wood or other material.
The Hanbalis consider it undesirable to bury the deceased in a coffin, since the use of this method was not transmitted to us by the Prophet and his companions.
Thus, Muslim scholars are unanimous that it is better to bury in a shroud, placing the deceased in a fortified niche. However, in exceptional cases, burial in a coffin is not sinful or prohibited.
Is it possible to kiss the deceased?
This is acceptable. When God's final messenger, Prophet Muhammad, left this world, Abu Bakr approached his covered body. Approaching, he opened his face and, bending down, kissed him on the forehead.
Is it possible (or necessary) to reveal the face of a deceased person when he has already been laid in the grave?
After the deceased is placed in the grave, is it possible to open his face? How to do it correctly according to the Hanafi madhhab?
Do you need to get up when a funeral procession is going by?
“When the Prophet Muhammad (peace and blessings of God be upon him) stood in front of a funeral procession passing by, the Companions, rising with him, said: “O Messenger of God, this is a Jew being buried.” The Prophet answered them: ‘If you see a funeral procession, stand up [no matter who is being buried].” In another rivayat (version of hadith), the Prophet exclaimed: “Isn’t he a man?!” .
Seeing death from such a close distance should awaken in the believer a special feeling of awe before God and encourage him to stand up out of respect, reverence for what is happening before his eyes.
How long do you need to stand? An authentic hadith says: “Stand until the deceased is carried past you or until they are lowered to the ground.”
At what time of day is it prohibited to bury a dead person?
Uqba ibn ‘Amir said: “The Prophet prohibited the performance of prayers and the burial of the dead in the following three time periods:
During sunrise and until it rises (to the height of one spear or two);
At a time when the sun is at its zenith;
During sunset."
Is it permissible for a non-Muslim to attend a funeral?
Hadith from Abu Hurayrah; St. X. Ahmad, al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasai and Ibn Majah. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1315; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 235, hadith No. 1315 and an explanation to it; an-Naysaburi M. Sahih Muslim. P. 366, Hadith No. 50–(944); as-Suyuty J. Al-jami' as-saghir. P. 67, Hadith No. 1019, “sahih”; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 622, hadith No. 1/941 and an explanation to it.
The hadith itself talks about a body, a dead body. Scientists assumed that (1) the body itself could rejoice or be indignant, if the Lord so wishes, (2) and the soul, located somewhere nearby before burial. No one can say for sure. But in any case, this will be a form of speech that is not audible to people, not perceptible to their ears. See: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. Vol. 4. pp. 238, 239, explanation of hadith No. 1316.
By the way, modern science has already proven that there are many sounds in the world around us that a person is not able to hear, although they can be very, very loud.
Hadith from Abu Sa'id; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 392, hadith No. 1316; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 622, Hadith No. 2/942.
The depth of the grave is determined in accordance with the natural characteristics of the soil in the area. The main thing is that the body of the deceased is protected from predators.
That is, on the side that is in the direction of the Kaaba, closer to it.
In case of flowability, looseness of the soil and fear of collapse, it is permissible not to make a niche (lyakhd). An additional recess is dug, which is also covered with unfired bricks or boards after the deceased is placed in this recess. See: al-Khatib ash-Shirbiniy Sh. Mughni almukh taj. T. 2. P. 40; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 522.
See: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 88; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. T. 2. P. 40.
Three or more people can participate in lowering the deceased into the grave.
See: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 87, hadith No. 1464 and an explanation to it.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 vols. T. 2. P. 525; an-Naysaburi M. Sahih Muslim. P. 375, Hadith No. 97–(972).
The Prophet Muhammad said: “When a person is lowered into the grave and the people who accompanied him [on his “final journey,” although in reality the path will continue for a long time] leave - and he hears their steps - two angels will approach him [Munkir and Nakir] and, having sat him down, they will ask: “What did you say [knew] about this man (that is, about the last prophet of God, Muhammad).” The believer will answer: “I testify that he is God’s servant and messenger.” The answer will follow: “[We knew that you would say exactly this.] Look at your place in Hell [where you could stay temporarily or forever, if you turned out to be a sinner or an atheist], the Almighty has replaced it for you with an abode in Paradise.” The deceased will see both refuges. [After which his abode in the afterlife will become spacious, illuminated, and he will fall asleep in the sweet sleep of the groom (or bride), who is awakened by the desired and loved ones. And this blissful sleep will last until the Day of Resurrection].
As for the hypocrites and atheists, they will be asked: “What can you say about this man [meaning the Prophet Muhammad]?” And each of them will answer [in confusion]: “I don’t know [I don’t remember, I didn’t attach much importance to it]. I was of the same opinion as everyone else." - “[In reality] you don’t know [anything about him] and didn’t want to know (didn’t follow those who knew).” He will receive a strong blow with a metal hammer and scream so that all [angels; animals, birds, insects...], except people and jinn. [His abode will become incredibly cramped, his condition will be painful, and so on until the Day of Resurrection].”
Hadith from Anas ibn Malik; St. X. al-Bukhari and others. See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. T. 4. P. 298, Hadith No. 1374; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 7. P. 386, hadith No. 3117, and also P. 390, hadith No. 3120; at-Tirmidhi M. Sunan at-Tirmidhi. P. 332, Hadith No. 1072; Abu Daoud S. Sunan abi Daoud. P. 517, Hadith No. 4751, “sahih”.
After this partial reunion (for communication with the angels after burial), the soul leaves its body until the Day of Resurrection from the Dead, moves to the world of souls, where it experiences either particles of heavenly bliss or hellish torment.
Hadith from ‘Uthman ibn ‘Affan; St. X. Abu Dauda. See, for example: Abu Daoud S. Sunan abi Daoud. P. 363, Hadith No. 3221, “sahih”; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625, Hadith No. 1/946.
Imam al-Shafi'i said: “It is advisable [not to rush, but] to read at least something from the Koran near the grave [for example, Surah Yasin]. If they [those accompanying them on their final journey] read the entire Koran, then that’s good [that is, it’s even better].” See: Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625.
Hadith from 'Amr ibn al-'As; St. X. Muslima. See, for example: an-Naysaburi M. Sahih Muslim. P. 74, Hadith No. 192–(121); Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625, Hadith No. 2/947.
Hadith from Anas ibn Malik; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 383, 384, hadith No. 1285; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 4. P. 194, 204, hadith No. 1285 and an explanation to it.
See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 158.
Hadith from ‘Aisha; St. X. al-Bukhari and Muslim. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 3. P. 1344, hadith No. 4455; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t., 2000. T. 10. P. 185, hadith No. 4455 and an explanation to it.
Hadith from Jabir; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1311; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 231, hadith No. 1311 and an explanation to it.
See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1312; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 231, hadith No. 1312 and an explanation to it.
See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 4. P. 232, 233.
St. x. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 390, hadiths No. 1307–1309; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. Vol. 4. pp. 228, 229, hadiths No. 1307–1309 and explanations to them.
This is approximately 2.5 meters or, when the sun itself is not visible, approximately 20–40 minutes after the start of sunrise. See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 1. P. 519.
St. x. Muslim, Ibn Majah and others. See, for example: an-Naysaburi M. Sahih Muslim. P. 322, Hadith No. 293–(831); Ibn Majah M. Sunan. P. 166, Hadith No. 1519, “sahih”.
For more details, see: al-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 258, 259.
See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 510.
We happened to encounter such a ritual only once, during our travels. And, frankly, the Muslim funeral shocked us. It was an unusual sight. Nothing to do with our Christian rules and customs. It even became a little creepy. Let's try to weave together what we saw and what our guide and local resident said. It was he who told us details about how Muslims are buried.
Let's start with the fact that the graves are necessarily facing Mecca. Everyone passing must read a prayer (sura). At each cemetery there are rooms for ablution and washing of the deceased. It is prohibited to bury a non-Muslim in a Muslim cemetery and vice versa. If a woman dies who has not accepted the faith, but is bearing a child from a Muslim, she is buried with her back to Mecca, so that the child is facing Mecca. Tombstones in the form of mausoleums and crypts are not welcome, since excessive chic and wealth can cause envy and lead to temptation.
Shariah strictly prohibits loud mourning of the deceased, who will suffer in this case. The crying man is reproached, the women and children are tenderly calmed down. Grief must be endured patiently, then Allah will help and support.
Muslims hold funerals only once. Opening graves and reburials are prohibited. However, there are still exceptional cases. For example, when a body is buried on someone else’s land (more correctly, usurped), if the rules were violated during the process, if the cemetery is not Muslim, if there is a danger of abuse of the body, if parts of the body of the deceased are found after the funeral.
A little more about this. It is not customary to delay this process. The burial takes place at the nearest place. The deceased is laid with his head towards the Qibla, lowering the body with his feet down. If it is a woman, then when lowering the coverlet is stretched (men should not see the shroud). A handful of earth thrown into the grave is accompanied by words that translated mean: “We all belong to God, to Him we return.” The grave should rise 4 fingers, be poured with water and sprinkled with a handful of earth 7 times. At this time, the person left at the grave is reading and continues to read the Holy Scriptures even after everyone has left.
How Muslims are buried also largely depends on the area. Lahad includes an aivan 1.5 by 2.5 m (about one and a half meters deep) and a cell inside with a pre-made round (80 cm in diameter) entrance. The yoke (50 cm larger than the body on both sides) should consist of an internal shelf and an ayvan. And the shelf (shikka) corresponds to the length of the body. Predators should not smell and dig up the body, so the cabbage is strengthened. Muslims are not buried in a coffin, as is customary among Orthodox Christians. If it is not possible to bury the body on land, a ritual of ablution is performed over the deceased, he is shrouded, prayers are read, a stone is tied to his feet and immersed in water, choosing a deep place.
If Orthodox Christians send a person on his last journey shaved and well-groomed, then Muslims do not cut their beard, hair, or nails. This can only be done during life.
Before starting to envelop the man, they spread the so-called lifofa on the bed, sprinkling it with pleasantly smelling herbs. Then the isor is rolled out, on which the deceased, already dressed in a kamis, is laid. The arms are not crossed on the chest, but placed along the body. The deceased is rubbed with incense. At this time, prayers are read and farewells are said. Then the body is wrapped in isor (first the left side, and then the right) and lifofa (wrapped up like the isor). Knots are tied at the legs, waist and head. They are untied when the body is lowered into the grave.
It's the same with women. Only before putting on the kamis, the chest of the deceased is covered from the stomach to the armpits with a khirka. The hair is lowered over the kamis, the face is covered with a khimor placed under the head.
If the death is not sudden, then a clearly established ritual is performed over the dying person in the presence of a clergyman, with the reading of certain prayers. Muslims take burial extremely seriously, so strict adherence to all details is mandatory. This is a sacred duty. The dying person, regardless of his age and gender, is laid on his side, turning his face towards Mecca. The prayer “Kalimat-shahadat” is read, then he is given a sip of liquid, a few drops of sacred water or pomegranate juice. Crying and talking loudly during this time is prohibited. After death occurs, the chin is tied up, the eyes are closed, the legs and arms are straightened, the face is covered, and a stone (or something heavy) is placed on the stomach to prevent bloating. In some cases, “mahram-suvi” is performed - washing the contaminated parts of the body.
Before burial, it is obligatory to read the funeral prayer, called “Janaza”. It is read by the imam standing closest to the deceased. The person saying the prayer asks for favor towards the departed, for forgiveness, greeting and mercy. No bows are made during prayer. Then the crowd is asked if the deceased owes anything, or if anyone owes him anything. A funeral without reading this prayer is invalid.
Then comes the burial itself.
It is difficult to describe the feelings and emotions when we saw Muslims being buried. There was something bewitching, solemn and mystical in this ritual. And also inspiring respect for someone else's religion. Unusually solemn and beautiful, despite the understanding that for the loved ones of the deceased it is a great grief.
Muslims are strictly regulated by religion, and the funeral rite is one of the key points on which the future path of a Muslim depends: there is life after death, and what it will be like depends on the funeral. But there are more than one and a half billion followers of Islam in the world and they live in different parts of the world, so the traditions of Tatar funerals will be slightly different from the funeral traditions of Dagestanis or Pakistanis - the culture of the country still leaves its mark.
If a Muslim is dying
For everyone who professes Islam, preparation for the afterlife begins in this world. So, according to Tatar traditions, older people prepare in advance for this moment: they purchase a shroud, towels and many things for sadaka - distribution at a funeral: these can be shirts, scarves, towels, etc.
When a person is dying, you need to put him facing the qibla, that is, towards the Kaaba, and on his right side. At the same time, it is important that the last words of a person are the words of the prayer “Kalimat-Shahdaat”. If the dying person is unable to speak, he needs to read the kalimah and remain silent: the main thing is that these are the last words heard. You can ease the pain of death with the help of Surah Thunder (or Ya Sin). You should not bring family members near a person.
After the Muslim has left, his limbs are straightened and his jaw is tied up. Something heavy is placed on the stomach. According to the tradition of Tatar funerals, the head is often covered with an old towel. The deceased is turned towards the qibla, all clothes are removed, a prayer (dua) is read, placed on a bed or any elevation and covered with a light blanket. Muslim funeral rules suggest that the deceased will be taken on his final journey on the very day of death. If the departure occurred at night, the burial must be done immediately the next day.
An infidel cannot be buried in a Muslim cemetery, even if all his relatives are adherents of Islam.
Responsibilities of Muslims towards the deceased
All that needs to be done for the deceased is to wash him, dress him, read the funeral prayer and bury him. All this must be done quickly. All this is the collective responsibility of all who practice Islam in this locality. This whole ritual is called janaza.
Washing the body of a deceased Muslim is called ghusl. Regarding this ritual, the rules of Muslim funerals are strict: men cannot perform ghusl on a woman, and women must not wash a man. Often an outsider is invited to bathe - not a friend or relative; a husband can perform ghusl on his wife and vice versa. They do not bathe martyrs or if there was not a single person of the same gender as the deceased. All stages of bathing are accompanied by prayer. In this case, you can perform tayammum: washing with dust, sand or earth.
Also, an important duty of Muslims to the deceased is the choice of a monument and fence; read more about decorating graves.
Takfin is the act of wrapping a deceased Muslim in a shroud or kafan. A woman is wrapped in five white blankets, a man in three, a small child in one. The head is left open.
Another important point, without which seeing off a Muslim on his final journey is impossible, is janaza prayer.
Funeral prayer is a collective prayer and those who say it must have the same faith, their prayer must be sincere. If a lot of people are reading the Janaza prayer, it is better if they line up in three rows. For a man this prayer is performed opposite his head, while for women it is performed opposite his torso. Women are allowed to perform Janaza prayer. If a friend or relative was unable to read the funeral prayer over a deceased relative during the janaza itself, this can be done at the grave, only within a month (no later). It is best to read it in a cemetery, and the main one should be an imam or amir. The naib or most educated Muslim in that locality is also suitable. Janazah is read over all the dead who professed Islam, even over small children, with the only exception being martyrs.
Funeral
The burial itself is called daphne. The grave is dug to such a depth that animals cannot dig it up, 70-80 cm wide and as long as the height of the deceased with his hand raised. The stretcher with the deceased is accompanied by men. They always bury without a coffin, turning the deceased towards the qibla, and then it is advisable to read prayers, for example tasbit or taskin.
According to Muslim traditions, funerals should not be accompanied by loud lamentations and loud crying; in addition, one should not cry for the deceased already on the fourth day after his death.
As for condolences, there is an opinion that they cannot be expressed if more than half a week has passed since death. This is not entirely true; you can express them to a Muslim’s relatives when it is appropriate.
Funeral services are organized three days, a week, forty days and a year after death. A monument to a Muslim should not be too large or expensive, and according to the Tatar funeral tradition, one or two trees grow on the graves.
Islam is the youngest religion in the world, emerging in the 7th century AD, but its successes cannot fail to impress. Of the 7.3 billion people inhabiting planet Earth (UN data as of July 2016), more than 1.5 billion officially recognize themselves as its adherents - Muslims. A simple rough calculation shows that every seventh inhabitant of the planet is a Muslim, which makes Islam the second largest number of believers in the world after Christianity. If we consider that from 14 to 17% of the world's population consider themselves non-believers or atheists, then this figure becomes even more impressive. In 28 countries, Islam is the state or official religion, and in many other countries (more than 100 of the officially recognized 252) there are significant Muslim diasporas. All this contributes to a significant strengthening of the influence of Islam in the modern world and its activation. Some researchers consider it not just a religion, but also a real way of life, which fully expresses itself in the personality of a true (orthodox) Muslim and determines the worldview and behavior of its adherents in all life situations. One of the most important among them is the ritual of funeral and commemoration.
Behavior of a Muslim during life and before death
Like other religions of the world, Islam preaches belief in eternal life after death and the Day of Judgment. Death for a Muslim, which is sometimes called “hazimul-lyazzat”, is a means that destroys his earthly whims and passions, and a kind of transition from earthly existence to the afterlife, where he will sleep in pain or in peace - in accordance with how he lived - until Doomsday.
Like the Japanese samurai, who prepared themselves for death from childhood, Muslims also prepare for this inevitable event in the life of every person. According to Islam, two angels are assigned to each person, who record all his actions in a special book. This book will be the main document of his entire life during the Last Judgment, and based on the totality of the entries in it, Allah will decide what position a person deserves after his death. Therefore, Islam instructs its followers not only to observe its commandments and dogmas and strive to lead a righteous and godly lifestyle, but also to follow the so-called. "five pillars", including:
- confession of faith (shahadah).
- prayer (namaz).
- fasting in Ramadan.
- almsgiving – both obligatory (zakat) and voluntary (sadaqah).
- pilgrimage (hajj) to Mecca.
Some theologians also include in this list jihad, known in five forms since the 9th century AD, but there is no consensus among Muslims on this matter.
Funerals are given great importance in Islam, and it is no coincidence that among old Muslims there is an expression: “Our children are in Islam, and there is someone to bury us.” However, for close relatives, the last minutes of a loved one’s life are always stressful and shocking, moreover associated with inevitable worldly hassles (official declaration of death by doctors and law enforcement agencies, obtaining a death certificate, organizing a funeral, etc.), so often many important elements of the ritual are simply forgotten or overlooked. Meanwhile, spiritual help for a dying Muslim is sometimes more important than medical help, especially if doctors are powerless to do anything or if the death occurs suddenly.
One of the main conditions of the ritual is the ritual pronunciation of the shahada formula by the dying person: “la ilaha illa Allah, Muhammadar rasul Allah” (the full form is: “Ashhadu alla ilaha illa Allah, wa ashhadu anna Muhammadan rasul Allah”, which translated from Arabic means “ I testify that there is no god but Allah, and Muhammad is the messenger of Allah." This formula is familiar to a Muslim from childhood and accompanies him throughout his life: for example, it is said at least five times a day during prayer, as well as at the birth of a child. How important it is for a dying Muslim to pronounce this formula is evidenced by the fact that in a hadith from Abu Said, which is part of one of the “codes” (collections of stories about the actions and sayings of the Prophet Muhammad), advice is directly given to suggest its words to the dying . They should be the last things a person utters when preparing to depart to another world. If, after pronouncing them, he begins to talk about something else, those next to him should be reminded of the inappropriateness of such speeches and again forced to pronounce the prescribed formula. Sometimes it is also prescribed to give the dying person a sip of water, but this is more likely a tribute to local customs, rather than a canon.
Those present at the last minutes of a Muslim’s life are forbidden to cry or talk loudly and are ordered to speak only about good things, in every possible way supporting in the heart of the dying person the faith in the forgiveness and mercy of Allah. Many theologians consider reading the Koran, the main holy book of Muslims, over the dying person so that he can hear. The funeral rite even provides for the following norm: if the 36th sura, also known as “Sura Yasin (Ya-Sin),” called by Muhammad “the heart of the Koran,” was read over a dying person, and the person died before the end of the reading, then, noticing this, the reading can be interrupted. True, some theologians still advise reading the sura to the end: it is believed that if you read it twice - at the time of death and after burial - then the funeral will be attended by angels of mercy in numbers known only to Allah, and the deceased himself will be protected from punishment in the grave . The interrogation during the Day of Judgment will be much easier for him. Some theologians talk about the desirability of reciting the 36th sura to the dying themselves, but on this issue there is no consensus among Muslim experts in funeral rites, since someone who is dying may simply not be in the right state to read the sura. It has such great significance for the soul of a devout Muslim due to its content: it speaks in parable form about the power of Allah and the resurrection of the dead, about the counting of deeds and about those who did not heed admonitions and did not believe in the truth of Islam. Hadiths also highly value the significance of the 36th sura of the Koran for dying Muslims and directly advise reading it “for your dead,” not excluding, among other benefits, that it can facilitate the exit of the soul from the body.
How to bury a devout Muslim
A Muslim is buried on the same day as he died, before sunset. If death occurs at night, the funeral is scheduled for the next day. Among the sayings of the Prophet Muhammad one can find direct and repeated indications of the urgency of this process, which has its own logical explanation. In the old days, this was due to the climatic characteristics of the Arabian Peninsula, where Islam arose. The peninsula, considered due to its climate as one of the hottest places on the planet, is almost completely covered with rocky and sandy deserts, in which even in winter the temperature from north to south ranges from +10-15 to +25. In summer, in the area of the southern coast it reaches +55 degrees. It goes without saying that it was impossible to keep the deceased unburied for a long time in such a harsh tropical climate, so it was necessary to interred him as quickly as possible so that he did not begin to decompose. Over time, it became part of Muslim funeral rites. For the same reason, in Islam there is no such concept as the “last will of the deceased,” according to which his funeral can be held in the form and place where he himself wishes. It is recommended to bury a Muslim in the nearest Muslim cemetery. If he died while sailing, then the funeral is postponed until the ship reaches the shore, but the nearest land must be chosen. If the land is far away, and the funeral cannot be postponed, then a full Muslim funeral rite is performed, a heavy object is tied to the feet of the deceased, and the deceased is lowered into the sea or ocean.
However, Islamic theologians and worldly scholars are unanimous in the opinion that a rush during a funeral is needed only when everyone around is convinced that death has really occurred. This is necessary in order to avoid a fatal mistake and not bury a person who has lost consciousness or fallen into a coma or lethargic sleep. For this purpose, it is imperative to call an ambulance and law enforcement at home - so that the death of a true believer is recognized by specialists and recorded. If death overtook him outside the home - while traveling, outside the boundaries of the settlement, or under any other circumstances - those present nearby should take all measures to make sure that the person really died.
If the fact of death is recorded and confirmed, then the following must be done:
- Place the deceased on his right side facing the qiblah. Qibla is the direction precisely established using mathematical calculations from any point on the globe towards Mecca, where the main shrine of all Muslims in the world is located - the Kaaba. The direction of the qibla is indicated by the image of a compass with an arrow on the prayer rug; it can also be determined using electronic maps, a wristwatch or a compass. All Islamic hotels in Arab countries have a qibla mark on the wall in the form of an arrow enclosed in a circle, so if a Muslim dies in a hotel, there are usually no problems identifying it. If death occurs while traveling by transport, the qibla is chosen to be the closest direction or the direction of movement of the vehicle. Also very common is the way to lay the deceased on his back with his feet in the direction of the qibla, slightly raising his head. If any other difficulties arise, it is recommended to leave the deceased in the most optimal position and direction for him.
- close his eyes and perform a prayer, the meaning of which is to ask Allah to elevate the deceased to the level of righteous people, forgive him for the sins committed during his life and “illuminate his grave.” There is no single form of prayer in the funeral rite; in the hadiths you can find several equal prayers intended for this occasion.
- stretch the joints so that they do not harden, place something heavy on the deceased’s stomach to prevent bloating, tighten the jaw with a bandage so that it does not hang down, and cover the body. It is best if all these actions are carried out by the closest relative of the deceased, who will treat this with due attention and respect. This is recommended by many Islamic theologians.
- wash the body of the deceased. This is such an important element of the funeral rite that if no one from among the Muslims performs it, then the sin falls on all the followers of Muhammad living in the area. The only exceptions are martyrs who died in battle: they are buried immediately without ablution. Depending on the sex of the deceased, he must be washed by a member of the same sex (that is, a man is a man, a woman is a woman), but a wife has the right to wash her husband’s body. Women are also allowed to wash boys, and men are allowed to wash girls. If the deceased has no relatives, then any Muslim who finds out about his death and buries the body is obliged to wash him. It is desirable that he be religiously literate. This is an indispensable condition for the ritual of ablution: the importance of observing the correctness of actions is such that when choosing who to wash the deceased - an elderly person or a younger person who knows all the intricacies of the ritual - preference is given to the second. A very important requirement is not only that the hassal (the person who washes the deceased) knows the order of ablution, but also that it is reliable in terms of keeping silent about physical defects that may be seen on the dead. This is a benefit not only for him, but also for the one performing the ritual: the hadiths promise “forty times forgiveness” to the one who performs the washing and keeps silent about what he has to see on the body.
At least four people wash and bathe the deceased: the hassal himself, an assistant who pours water onto the body, and those who turn it over. The ritual proceeds as follows:
A). the dead person is placed on a hard bed facing the qiblah. The room is fumigated with incense, the genitals are covered with any opaque material.
b). The hassal washes his hands three times, puts on gloves, then presses on the chest of the deceased and runs his palms down the stomach so that its contents come out of the intestines.
V). then the genitals, which are forbidden to look at, are washed.
d). After this, the hassal washes both hands up to the elbows, starting with the right, and begins washing the whole body. The face of the deceased and his hands up to the elbows are washed three times, the head, neck and ears are well moistened. Next, the deceased’s legs are washed up to the ankles, then the head and beard, for which they use warm water with soap and the addition of cedar powder.
e). then the deceased is shifted to the left side and the right side is washed in the following order: the water is drained, the body is wiped, and the body is poured again, washing off the soapy water and powder. The genitals are left without wiping; water simply pours onto the material covering them. This procedure is repeated three times.
and). then the deceased is placed on his right side and washed in exactly the same sequence, then he is again washed three times with water in a position on his right side, and each time the water is changed: the first time it is with cedar powder, the second time with camphor, the third - regular clean. The back is washed when the body is raised by simply draining the water: turning the deceased face down is prohibited. If a Muslim dies during the Hajj or returning from it, then he is washed with ordinary clean water.
h). When the washing is done, the deceased is placed in a horizontal position, and the hassal again runs his palms down the chest and abdomen so that the remaining feces are removed from the body, after which a general washing of the entire body is carried out. If the intestinal contents are released this time, then only the dirty area is cleaned. Washing more than three times is considered unnecessary.
And). the wet body of the deceased is wiped with a towel, the forehead, nostrils, hands and feet are smeared with incense.
Islam provides for cases when the deceased is a man, and there are only women around him (or vice versa), as well as when within a radius of 2-3 km. there is not enough water, or there is only water for drinking and there is danger from enemies or robbers. In these cases, only tayammum is performed - cleansing with sand or a special stone. When performing it, you can also use dry soil, dust, lime, cement, clay, gypsum. The meaning of tayammum is not to create inconvenience for the faithful, but only to indicate Allah’s favor towards them and bring it to completion. If a stranger to the deceased is invited to wash, it can be either free or paid.
- wrap the body of the deceased in a shroud called a kafan. This is no less important than ablution, a part of the funeral rite, which has its own nuances. For example:
A). Islam prohibits burying the deceased in clothes. There are only two exceptions to this rule - martyrs (they are allowed to be buried in their clothes) and the absence of fabric for the shroud (in this case it is allowed to bury the deceased in his clothes, but they must first be washed and cleaned).
b). The shroud for a Muslim is sewn from chintz or white linen. The material should be selected in accordance with the wealth that the deceased had during his lifetime. If he was insolvent, then covering his body with three pieces of cloth is considered quite sufficient; if he was wealthy and left no debts, then this action is obligatory in relation to him.
G). When covering the body, you can use used fabric, but if you have a new one, it is better to use it.
d). It is desirable that the shroud be prepared for the deceased husband by the wife, and for the deceased wife - by the husband, relatives or children. If the deceased was lonely, then his neighbors bury him with all appropriate actions.
A man's shroud consists of three parts:
A). Lifafa - fabrics that cover the entire body of the deceased and have 40 cm on each side so that the shroud can be tied after wrapping the body.
b). isar - a piece of fabric for wrapping the lower part of the body.
V). kamis - shirts sewn to cover the male genitals.
A woman's shroud, in addition to the above-mentioned parts, has two more: a khimar (a scarf for the head and hair, 2 meters long and 60 cm wide) and a pickaxe, or khirka (a piece of fabric for covering the chest, 1.5 m long and 60 cm wide). The women's kamis, which is a collarless shirt with a cutout for the head, also has some differences.
In the event that a newborn or infant dies, one lifafa is enough to wrap it. Boys under 8-9 years old can be wrapped in the same way as adults. Before the envelopment, you should not cut your beard, hair, fingernails or toenails, or remove gold crowns.
The procedure for shrouding deceased men is as follows:
A). Before covering, a lifafa is spread on the bed, which is sprinkled with fragrant herbs and scented with various incense, and an izar is placed on top of it.
b). The deceased, dressed in a kamis, is laid on these fabrics; the arms are placed along the body, which is also anointed with incense.
V). then prayers are read over the deceased and the last farewell takes place.
G). They wrap the body in isar - first the left side, then the right.
d). then the deceased is wrapped in a lifafa: first on the left side, then knots are tied at the head, waist and legs. When lowered into the grave they are untied.
The wrapping of a woman is identical with the difference that the deceased’s chest is first covered with a khirka, then a kamis is put on and the hair, divided into two parts, is placed on it, and a khimar is placed on the face, placed under the head.
- read the funeral prayer (janaza prayer). This is another most important component of the funeral rite, and, as in the case of washing, if it is not performed, then the sin falls on all Muslims living in the area. Janazah prayer is so obligatory that if there are no imams or Muslim men within an accessible distance, at least one Muslim woman must recite it. Funerals without saying this prayer are considered invalid. It is not read only over non-Muslims and hypocrites (munafiks). After being wrapped in a shroud, the deceased is placed on a special funeral stretcher (tobut), covered with a blanket, after which they are placed perpendicular to the qiblah. Those present stand facing the Kaaba, preferably in three rows, and the praying Hanafi imam stands right in front of the stretcher at chest (heart) level. Shafi'it stands opposite the head of the deceased man or at the level of the middle of the woman's body. To the right of it should be the head of the deceased, and to the left - the legs. The funeral prayer is read standing and silently (except for takbirs), adhan and iqamat (two calls to daily prayer: azan - obligatory, iqamat - desirable) are not pronounced. If the funeral prayer is read at once for representatives of all age and gender categories, then the deceased are placed as follows: directly in front of the imam - a man, behind him - a boy, then a woman, last - a girl, while the Shafii imam must stand so as to simultaneously be on level of the man's head and the middle of the woman's body. Before reading the janaza-namaz, everyone present at the funeral must perform any of the rites of ritual purity - small ablution, full ablution or tayammum. It is advisable that the funeral prayer be read by everyone present at the funeral ceremony: its power lies in its collective reading. This is especially important for the wife of the deceased or his relatives: women are prohibited from being present at the actual burial of the deceased. It is prohibited to loudly mourn the deceased while saying the funeral prayer. Before starting, the imam asks those present:
A). Are there any debts owed by the deceased that he did not have time to pay? If there are any, then the imam asks the relatives to settle accounts with them.
b). does anyone owe him? If there are any, then the imam asks the debtors to pay off the relatives of the deceased.
V). is there anyone who had a quarrel or argument with the deceased. If there are any, then the imam asks to forgive the deceased.
Islam provides two forms of Janazah-namaz - Hanafi and Shafi'i. Both are equal, corresponding to the canon and differ from each other only in details. The following parts remain unchanged:
A). niyat (intention), which has the following formula: “I am going to perform a funeral prayer for the deceased lying before me.” You don’t have to pronounce his name.
b). four consecutive takbirs (exaltation of Allah). Each takbir is pronounced out loud so that those present can hear it. During the first, Hanafis raise their hands to ear level and then lower them to the stomach under the navel; Shafiites, at each takbir, raise their hands to shoulder level so that their fingers are at ear level.
V). after the first takbir, the Hanafis say “O Allah, you are far from all shortcomings, and I praise you. Endless is the presence of Your name in everything, high is Your greatness, and besides You, we worship no one.” The Shafiites say the following: “I am moving away from Satan, who is stoned, approaching Allah Almighty. I begin with the name of the Merciful Allah, whose mercy is boundless and eternal,” after which Surah al-Fatihah is read.
G). then the second takbir is pronounced, after which “Salavat” is read. The Shafiites begin reciting it with the words “Al-hamdu lil-layah.”
d). then the third takbir is read, after which the Hanafis say a “prayer for the deceased” in a certain form, followed by a prayer-dua for all living and dead Muslims. Shafiites read a prayer-dua for the deceased, themselves and all believers, whose form is identical to the Hanafi one.
e). finally the fourth takbir is pronounced, after which the worshiper, with words of greeting, turns his head to the right, looking at his shoulder, then to the left with the same words. After the fourth takbir, the Shafiite pronounces a certain verbal formula and also repeats the greeting with turning his head to the sides in the same sequence as the Hanafi.
This concludes the janaza prayer.
- bury the deceased. The tobut with his body is delivered to the grave, and the deceased is carried head first (he is carried out of the house feet first) by at least four people. Everyone participating in the funeral must have their head covered. When the deceased is brought to the grave, it is advisable that no one present sits down until the body is lowered to the ground. Depending on the type of land, a grave for a Muslim is a hole measuring 200x75x130 cm (length-width-depth) or 1.5x2.5x1.5 m, in the right side of which a recess (lyahad) is dug 55 cm high and 50 cm wide , half of which are inside and half outside. The deceased descends into it. Lyakhad is dug so that predatory animals cannot smell the dead person, dig up the grave and pull him out. If the soil is loose, friable, or there is a possibility of a collapse, then lyakhad need not be done, but a depression is dug in the bottom of the grave. After placing the deceased there, both the lahad and the recess are covered with unfired bricks, clay slabs or boards. When a woman is buried, she is covered with something so that she cannot be seen. Her body is lowered by her husband or relatives, but if she was alone, then by neighbors or those who see her off on her last journey.
The deceased must be lowered head first and feet down on the side where his legs will be. It is permissible to lower it from the side of the qibla. If a woman is lowered into the grave, a veil is held over her so that men can only see her shroud. The deceased is laid on his right side with his head towards the qiblah, for which a little earth is placed under it and his back is supported with stones to fix the position. Funerals in coffins are not accepted in Islam, except in cases where the deceased was violated in the form of dismemberment or he decomposed.
- close the grave. First, those present throw a handful of earth (in some sources - three handfuls) into the head area, while pronouncing a certain verbal formula, then the grave is buried until a mound is formed, not exceeding 15-20 cm in height or the height of four fingers, folded together. After burying it, you should water it, throw a handful of earth seven times and read a prayer that reads: “We created you from it, and we will return you to it, and we will take you out of it another time.” It is also possible to read the 36th sura. When all this is done, one person remains at the grave reading the talkin - a testimony of the Muslim’s faith in Allah and his prophet. Then a stone or tablet facing Mecca with the name and surname of the deceased and the dates of his life is placed on it in the area of the head. It is also recommended to write on it the same formula that is said when throwing earth on a grave - “Inna lilahi wa inna ilyaihi rajiun,” which translated means “We all belong to God and return to Him.” Islam prohibits distinguishing a grave from others: you cannot cover it with marble, install monuments with the image of the deceased, or build anything else on it.
It is prohibited for the living to:
- sit on the grave.
- step on her.
- walk between the graves.
- perform daily prayer on it.
- put flowers, green grass on it, plant and grow trees.
- Spray it with water more than once.
Everyone who took part in the funeral of a Muslim should pray for him after the burial, and those visiting the cemetery are instructed to remain silent, avoiding conversations on worldly topics, and reflect on what happens to the soul after death, experiencing fear of Allah.
Behavior after the funeral
An interesting question is whether it is possible to express tazia (condolences) to a Muslim relative of the deceased and how to do it correctly. It must be said that Islam does not prohibit condolences as such, but their meaning is somewhat different from the condolences accepted, for example, in Christianity of various persuasions. The essence of Islamic tazia is to reassure relatives, remind them of the inevitable will of Allah and encourage them to be patient. The form of its expression can be any; in the recommendations of theologians in this case one can find, for example, the following: “May Allah reward you for your patience, inspire peace, consolation, and may He forgive the possible sins of the deceased.” That is, as you can see, condolences in Islam can also combine elements of wishes, encouragement and parting words. You can express tazia once within three days after the funeral, later it is undesirable. You cannot express your condolences to your family twice over the loss of a loved one. Special meetings for accepting condolences are also not organized in order to spare the feelings of the relatives of the deceased. Crying caused by the heart and soul pain of loss is acceptable, but mourning, especially loudly, with screams, screams, tearing one’s clothes and inflicting various wounds, is condemned by Islam as sinful and causing pain to the deceased, because of which he suffers. In general, crying for the dead, according to the norms of Sharia, is considered a pagan relic and is one of the four things that, according to the prophet’s saying, “his community” should not tolerate. If men cry for the deceased, then those around them have the right to reproach them, and if the elderly and children, then they need to be gently reassured. It is strictly forbidden to spend the night in the house of the deceased if it expresses taziya.
For the same reason, on the day of the funeral, the relatives and family of the deceased are not recommended to receive guests, even if they came to express moral support, and prepare a funeral dinner. Neighbors, friends or relatives can do this, but the canons of Islam do not advise eating in the house of the deceased in the first three days after the funeral.
Livestock must not be slaughtered for three days after the funeral. You also cannot mourn for more than three days. An exception is made for a widow who mourns her deceased husband for 4 months and 10 days. After this period, she is considered free and can marry again.
Muslim memorials for the deceased are held on the 3rd, 7th, 9th, 40th day after his death, on the anniversary and every year on the day of death. The Tatars also hold funeral services on the 52nd day after the burial. They are also held on the day of the funeral, but this is not a canon, but rather a custom and, moreover, is not recommended by some theologians with reference to the norms of Islam, which we mentioned just above. In addition, the custom of a wake on the third day comes into some conflict with Islam, which, as we have already said, does not advise eating in the house of the deceased for three days. Commemorations on the 40th day also contradict the canons of Islam: it is believed that this came to Islam from Christianity and is a burden for the relatives of the deceased, just like frequent commemorations in general. It is acceptable to treat the poor and disadvantaged, but this is also not a mandatory norm.
The imam who performed the janaza prayer, the relatives of the deceased, even if they live far away, and relatives are invited to the funeral. Invitees can refuse to participate in a wake only under extraordinary circumstances.
During funerals it is prohibited:
- borrow money to carry them out.
- use the funds or property of the deceased.
- carry them out at the expense of inherited property.
- slaughter livestock to prepare a funeral dish.
No special dishes are prepared for the funeral; the same food is served as during a regular dinner; however, there are certain conditions for holding the funeral:
- the funeral meal should be short-lived.
- men and women are in different rooms.
- if there is only one room and separation is impossible, then only men participate in the funeral rite.
Sweets, symbolizing the sweet afterlife of a Muslim, and tea are first served on the table, then pilaf. Before the meal begins, a prayer is read, but the commemoration itself takes place in silence. After they are finished, everyone also silently gets up and goes to the cemetery, after which they go home.
Some relatives deliver funeral food to co-workers or work colleagues of the deceased. Islam does not prohibit this, but it orders one to refrain from excesses. Also in Central Asia, on a memorial day, people sometimes gather right on the street, where a box with small, waist-high walls and pillars along its perimeter is built in the yard, and they cook pilaf in a cauldron, and flatbreads on a tandoor. If there is no tandoor, then those participating in the funeral bring the flatbreads with them. In rainy weather, a tarpaulin is stretched over the memorial site.
In a narrow circle of relatives of the deceased who lived with him, general wakes are also held every Thursday until the 40th day, during which sweet halva and tea are prepared and served. However, many imams and theologians condemn the tradition of too frequent wakes (as is the case with wakes on the day of burial and on the third day), pointing out that their essence is not to unite the family of the deceased and his relatives, but to remember the deceased and support his loved ones morally and psychologically. For the same reason, they condemn the transformation of wakes into luxurious feasts, which is sometimes the sin of overzealous Muslims. Islam orders a Muslim to live modestly and abstain from excesses, and this does not prevent him from following his death.