Rules and Regulations Regarding the Burial Rites in Islam - Term Paper Example

[Supervisor The burial rites in Islam according to the Quran and Sunnah Introduction All praise is owed to Allah All-Mighty, the Ever-Living Who said: "Every soul shall taste death." And may Allah’s peace and blessings be always upon Human Kind and the last Messenger, our beloved Prophet “Muhammad” (P.B.U.H) who himself tasted death. The Prophet Mohammad once said: "Always keep in mind the destroyer of pleasures - Death." This is a very vital subject, given that most definitely every human being will have to experience death, as all the prophets, wealthy, underprivileged, kings, youthful, aged, and nations of the earlier period experienced. By the grace of God Almighty, Islam has bestowed a complete set of instructions for the dying human being, those who are there at the time of death, also for those who are responsible for burying the departed. These set of laws and exhortations must be known by all Muslims, given that death often occurs when it is least expected. This paper will attempt to provide a concise compilation of rules and regulations regarding the burial rites in Islam according to the Quran and Sunnah. Burial rituals Burial rituals should in general take place as soon as possible and include (Ghamidi, 2001): Bathing the dead body, (Sahih Bukhari 1254) except in extraordinary circumstances as in battle of Uhud. (Sahih Bukhari 1346) Enshrouding dead body in coffin cloth. (Sahih Muslim 943) Funeral prayer. (Ghamidi, Various types of the prayer) Burial of the dead body in a grave. Position the departed as the head is faced towards Mecca. Bathing of the dead body The dead body is washed (bathed), the main feature in this step is to physically cleanse the dead body. The process, the approach and the accessories used for bathing the dead body may differ from time to time and from place to place. Bathing a dead body, in whatever manner, is a part of the Sunnah of the Islamic prophet Muhammad, (Sahih Muslim Volume 2, Book 23, Number 344-358) and therefore is a element of the Islamic Shari`ah. The dead body is bathed while a fabric is put on top of it. The water is at that time poured over the body with the cloth on the body. The genitals should be covered at all times. Enshrouding the dead body The dead body is wrapped in a trouble-free plain cloth. The cloth is called “kafan” and the procedure takfeen. The major issue in this step is to respectfully enfold the dead body in a cloth so that its secretive parts are not visible to others. The method of this wrapping and the fabric and the color of the cloth used for this wrapping may be different from place to place and from time to time. However, the significant aspect in the style of covering and the fabric used is that it should be a uncomplicated rather than a garish style and the cloth used for this reason should also not be very flashy. It is for this basis that Muslims have generally favored to use white cotton cloth to serve as kafan. It is permitted to put some perfume on the cloth. (Sahih Muslim Volume 2, Book 23, Number 353-358) Funeral prayer The Muslims of the community get together to offer their combined prayers for the clemency of the dead. This prayer has been normally termed as the “Janazah” prayer. The prayer is offered in a particular method just like “Eid” prayer, this prayer is also prayed with additional four “Takbirs”, (Sahih Muslim Volume 2, Book 23, Number 404) but there is no “Ruku” (bowing) and “Sujud” (prostrating). Supplication for the departed and for whole of the mankind is recited. In unusual situation, the prayer can be delayed and prayed at a later time as done in the “Battle of Uhud”. (Ghamidi, Various types of the prayer) It becomes mandatory for every Muslim adult male to perform the funeral prayer upon the decease of any Muslim, however when it is performed by the few it alleviates that obligation for all. (Sahih Muslim Volume 2, Book 23, Number 359) If a Muslim dies in a terrain where there are no Muslims to pray the funeral prayer over him, then in this particular situation it is permitted to perform the prayer for him in another land. This is known as “Salat-ul Ghaa-ib” - The prayer for an absent person. This is what the Prophet (P.B.U.H) did when news reached him about the decease of an-Najaashi, the rulers of Abyssinia at that time, and a Muslim who concealed his faith. Some scholars took this act of the Prophet (P.B.U.H) as a sunnah and authorization for Muslims to pray for everyone who dies far a field. This is the view of Shafi and Ahmad. Other scholars took this event as a special case only applicable to the Prophet (P.B.U.H) and no body else. This is the judgment of Abu Hanifah and Maalik. The correct belief and Allah knows best, is that if the funeral prayer was not offered in the land where the person died, it is acceptable to pray “Salat-ul Ghaib”. The Prophet (P.B.U.H) prayed for “an-Najaashi” because it appears that the prayer was not performed for him, given that he died amid the disbelievers. Burial The departed is then taken for interment (al-Dafin). The manner of the grave and that of the burial may vary from place to place due to diverse methodologies surrounding funeral procedures. The Islamic instruction is restricted to a respectful burial in the ground. The grave itself should be aligned upright to the Qiblah (i.e. towards Mecca). The wrapped corpse is placed straight into the ground, without a coffer. Graves be supposed to be raised, up to a maximum of 12 inches higher than the ground. Gravess built are simple, because externally lavish displays are disheartened in Islam. Various times graves may even be unmarked, or marked only with a simple garland. However, it is becoming more widespread for family members to erect grave monuments. Only males are permitted to attend the actual graveside service. (Sahih Muslim Volume 2, Book 23, Number 368) The body is laid such that the skull is facing the Qiblah. Those there at the grave each take their turn in pouring three handfuls of soil into the grave while reciting "We created you from it, and return you into it, and from it we will raise you a second time", (Quran 20:55). Additional prayers are then whispered, asking for forgiveness of the departed, and reminding the dead of his or her profession of faith. After this all procedure, all the Muslims who have gathered to paying their respects to the dead communally pray for the forgiveness of the departed. This collective prayer is the last proper collective prayer for the dead. Sorrow Loved ones and relatives are to observe a 3-day mourning period. (Sahih Muslim Volume 2, Book 23, Number 369-371) Mourning is practical in Islam by augmented devotion, receiving visitors and condolences, and avoiding decorative outfits and jewelry. Widows observe an extensive mourning period (Iddah), four months and ten days long, (Sahih Muslim Volume 2, Book 23, Number 370-371) in accordance with the [Quran 2:234]. During that time, the widow is not allowed to remarry, move from her home, or wear decorative outfits or ornaments. Grief at the decease of a beloved person is usual, and crying for the dead is allowed in Islam. (Sahih Muslim Volume 2, Book 23, Number 391) It is though forbidden to express grief by wailing (Bewailing refers to mourning in a loud voice), shriek, beating the chest and face, to tear hair or clothing, breaking objects, scratching faces or speaking phrases that make a Muslim drop faith. (Sahih Muslim Volume 2, Book 23, Number 375-393) Works Cited Holly Quran Ghamidi (2001), Customs and Behavioral Laws: http://www.renaissance.com.pk/janisla2y2.html Sahih Bukhari; Translation of Sahih Bukhari, online, http://www.witness-pioneer.org/vil/hadeeth/bukhari/index.htm Ghamidi (2001), Customs and Behavioral Laws: http://www.renaissance.com.pk/ Shehzad Saleem. The Social Directives of Islam: Distinctive Aspects of Ghamidi’s Interpretation, Renaissance. March, 2004ahih Muslim Volume 2, Book 23, Number 353-358 Read More