Instruction
Muslim customs related to weddings, funerals and daily household chores play a big role. Everyone should profess the following principle: "There is no God but Allah, and Muhammad is his prophet." So, the tradition consists in obligatory for every person who professes Islam to pray 5 times a day: at dawn, at noon, at sunset, between sunset and before going to bed. It is best to do it in the mosque, but you can also do it at home. In this case, it is necessary to undergo a rite of purification, which consists in washing the hands, feet and face.
The only day of the week when a Muslim is required to visit a mosque is Friday. When entering the temple, you must remove your shoes, and women must be in long clothes that cover their heads and hide their legs. From the minarets in the mosques they announce that the time for prayer has come. In the mosque, Muslims are required to face the mihrab.
In the 9th month of the Muslim calendar from sunrise to sunset, Muslims must completely refrain from drinking and eating, bathing, using perfume and sexual intercourse. This time is devoted to work, prayers, reading the Qur'an or thinking about God and his laws. Muslims can eat only after sunset.
Lovers are considered united by marital ties only after the ceremony. The tradition includes the observance of a number of conditions. The groom must pay for the bride kalym, which can be both symbolic and having a certain value. At the wedding ceremony, the presence of any male relative from the side of the bride is obligatory, as well as the presence of Muslim witnesses, one from each side. The most important thing in the custom is for young people to express a desire to live a family life and enter into a marriage union. At the same time, an official marriage is not required, the young people receive a certificate after the reading by the mullah of the fourth sura of the Koran, which refers to the rights of a man and a woman in marriage.
The Muslim custom of circumcision of the foreskin is called sunnat. Boys aged 7-10 years are subjected to this procedure. It is traditionally believed that this rite characterizes the national and religious affiliation of a Muslim man.
Pre-Islamic traditions are manifested in the funeral custom of Janazah prayer, according to which the deceased must be buried as early as possible within 24 hours after his death. The body is washed with incense and camphor, and prayers are read over the deceased by several people.
The tradition of zakat (charity) is that Muslims give 2% of their annual income to the storage of a judge for spending on the poor and those in need of God's help.
The rite of the Hajj, i.e. pilgrimage to Mecca is obligatory for every Muslim at least once in a lifetime. It is necessary to make it only in the 12th month of the Muslim calendar in special white clothes. In Mecca, 7 times you need to go around the Kaaba, a Muslim shrine in the form of a cup, and kiss the black stone in this cup.
14 453
Sharia edition:
Gamet Suleymanov
Nazratulla Abdulkadirov- A graduate of the Faculty of Hadith Studies of the Islamic University of St. Medina.
Introduction
Today you can often meet religious Muslims who believe that all folk customs and traditions are contrary to Islam, and in no case should they be followed. On the other hand, one can also meet those Muslims who commit deeds forbidden by Islam, appealing to the traditions and customs of their fathers.
However, in reality, both of these approaches are extreme, because. Islam takes the golden mean in this matter, as in all other matters.
Islam does not prohibit people in any way from all their traditions and customs in an absolute sense. On the contrary, according to the teachings of Islam, all the traditions and customs of people are basically permissible. Traditions and customs become forbidden only when they contradict the instructions in the Qur'an and the Sunnah. Sheikh-ul-Islam Ibn Taymiyyah (may Allah have mercy on him) wrote: As for customs and traditions, they are fundamentally permissible. Only those that Allah Almighty has forbidden are prohibited."(Majmu al-fatawa).
Moreover, Islam commands us to often rely on and act in accordance with the customs and traditions of society. In other words, the traditions and customs of a society can have legal force in Sharia. Studying the works of Islamic jurists and hadith scholars, one sometimes wonders how much importance Islamic theologians attached to the customs and traditions of the people. Let's take a look at some examples together.
Five Golden Rules in Islamic Law (Fiqh)
Traditions and customs, in Arabic ‘aadaat(العادات) or ‘urf(العرف), have almost similar definitions in Russian. Sheikhul-Islam Ibn Taymiyyah gave the following definition to customs and traditions: Customs are all that people are used to doing in their daily lives, and what they need"(Majmu al-fatawa).
To understand the significance and importance of traditions and customs in Islam, it is enough to note that one of the five main rules in Islamic jurisprudence is the rule " the customs of society are legally binding" .
In Arabic, this rule sounds like this: (العادة محكمة) al-‘aada muhaqkimah.
Further, like other types of law, Islamic law is based on two separate scientific disciplines: "theory of law" and "legal rules". Theory of Law, or usul al fiqh, studies the general arguments from the Qur'an and the Sunnah and teaches how to apply them to emerging unresolved problems and problems. In turn, the discipline "legal rules", or al-qawaaid al-fiqhiya, is a kind of collection of rules that Islamic jurists have deduced, having studied in detail all the arguments from the Koran and the Sunnah and finding a common characteristic and pattern for them. The number of rules in this science is very large, and the purpose of this article is not to acquaint the reader with all the rules. However, important for us is the fact that one of the five basic rules of the science of "legal rules" is the rule " the customs and traditions of society are legally binding". The other four rules are: actions are judged by intentions, « Difficulty leads to relief, « do not harm yourself or others." and " doubt cannot eliminate conviction.".
These five rules are called the basic or golden rules for many reasons. First, because these rules include the largest number of frequently repeated questions in Islamic law.
Secondly, these five rules are unanimously recognized rules from all four Sunni legal schools (madhhabs). That is, unlike some other rules in the science of "legal rules", Hanafis, Malikis, Shafiites and Hanbalis unanimously recognize and often appeal to these five golden rules in their legal judgments.
Thirdly, since these five rules are the most comprehensive, many other rules of the science of al-qawaaid al-fiqhiya are derived from these five basic rules. So, for example, the rules what traditions and customs indicate, similar to what the Qur'an and Sunnah indicate. , or " the customs of merchants have legal force in their trade transactions" , etc. are derived rules from the basic golden rule."
Thus, the serious attention of Islamic jurists to the customs and traditions of people indicates their great importance in the Islamic religion.
Arguments from the Qur'an and the Sunnah and the influence of traditions on questions of Islamic fiqh
There are many arguments from the Qur'an and Sunnah indicating that " the customs and traditions of society have legislative force". Let's mention some of them:
So, for example, Allah Almighty orders men in the Qur'an to treat their wives well " Treat Your Wives Well» (Holy Quran, 4:19). The concept of " well", voiced in the sacred verse, is largely determined by the accepted norms and traditions that do not contradict the Koran and the Sunnah in a particular country / people in which the couples entered into their marriage union. Abdur-Rahman as-Saadi (may Allah have mercy on him) said in the interpretation of this verse:
« The meaning of "treat well" refers to any kind of relationship, whether it be the manner of communication or the manner of behavior between husband and wife. Good treatment between spouses is determined according to the norms and traditions of the people»
Moreover, there are many commands in the Qur'an and in the Sunnah to respect and treat parents, relatives, neighbors, the poor and in general to all creatures, but the sacred texts do not specify in detail how this good relationship should look like. Allah Almighty said in the Quran:
“Worship Allah and do not associate partners with Him. Do good to parents, relatives, orphans, the poor, neighbors from among your relatives and neighbors who are not your relatives, nearby companions, wanderers and slaves who have taken possession of your right hands. Verily, Allah does not love the proud and boastful."
Holy Quran, 4:36
Sheikh Abdur-Rahman as-Saadi (may Allah have mercy on him) wrote:
« Indeed, Allah commanded to treat well parents, relatives, neighbors, orphans, the poor and in general to all creatures. Thus, everything that people consider a good attitude is a specification of what Sharia orders, for Allah ordered a good attitude in general (namely, the generally accepted traditions and customs of a particular people / region specify this order)»
"Kawaaid al-Usul al-Jamiah"
Sheikh Ibn Uthaymeen (may Allah have mercy on him), commenting on the above words of Abdur-Rahman as-Saadi said:
« Allah has ordered us to maintain family ties, however, what exactly is “maintaining family ties”? In fact, Allah did not clarify this concept, and therefore one should refer to the customs and traditions of society. For example, we shouldn't say, "To be considered a kinsman, you must visit them every day, or every week, or every month." Not! We should say: “whatever, according to the accepted norms, customs and traditions of society, is considered to be the maintenance of kinship, then this is the maintenance of kinship required by Islam.”
The same can be said about the concept of "good attitude". The definition of this concept also varies. You can give one dirham to a poor person and it will be considered a good attitude. But if you donate one dirham to a rich and authoritative person, then it will be considered, on the contrary, a bad deed. Thus, the same act can be regarded as a good attitude, and as a bad one, depending on the situation. To determine the boundaries of this, one should turn to the established norms and traditions of society.»
"Sharh Kawaa'id al-Usul al-Jaamiah", pp. 82-83
The Role of Customs and Traditions in the Science of Hadith Studies
In the previous chapter, we learned the important role that following customs and traditions plays in Islamic jurisprudence (fiqh), and therefore in the daily life of a Muslim. Now we will learn about the importance of following customs and traditions in another great Islamic science - the science of hadith. The science of hadith, or Ilm al-mustalah al-hadith, is a great science, because it is through this science that scholars of hadith determine and prove the authenticity of this or that hadith.
However, it is interesting for us that, in accordance with the established rules of this science, if the transmitter of a hadith does not follow the established customs and violates the norms of decency of the society in which he lives, then he ceases to be considered a fair transmitter, and the hadith that he transmits is not can be trusted!
Thus, there are five basic conditions for an authentic hadeeth:
1) Hadith should only be transmitted by fair and trustworthy transmitters;
2) The transmitters of the hadith must have a good memory;
3) The chain of transmitters must not be interrupted;
4) The meaning of the hadith should not contradict the meaning of another, more reliable hadith;
5) Hadith should not have hidden flaws.
We are only interested in the very first condition, namely, how is the fairness and credibility of this or that transmitter determined? Hadith scholars decided that two main qualities should be combined in it: 1) God-fearing and 2) decency. Piety means that he must perform obligatory deeds (such as praying, paying zakat, fasting Ramadan, obedience to parents, etc.) and must also avoid major sins (such as drinking alcohol, adultery, lying, etc. .d.).
As for the concept of decency, a decent person in the definition of hadith scholars is one whose actions and behavior are considered decent and decent in the society in which he lives. In other words, a decent person is one who lives in accordance with the customs, norms and traditions of his society and does not violate them. Today we often call it by various names: "culture", "etiquette", "good manners", "good manners", "decorum", etc.
Sheikh Uthaymeen (may Allah have mercy on him), explaining the concept of decency, said:
« Decency is to behave in such a way that people like it, and they speak well of such a person. Decency also means avoiding inappropriate behavior for people. In other words, if a person commits an act in front of his society that contradicts the general norms of people's behavior, and they consider this act to be in bad taste, because. such behavior is characteristic exclusively of shameless and ill-mannered people, then we will say about such a person that he is not considered a fair and trustworthy narrator of the hadith. This is because he acted contrary to the customs of the people, and thus his integrity as a transmitter of the hadith was violated.
Let's take an example in our time. If in our country (Saudi Arabia) any man goes out during the day with a plate of food, and goes shopping, eating in front of people, then such a person will lose his decency (decency) in the eyes of people. Such a person will become an object of ridicule and criticism for everyone.»
Sharh al-Baykuniyya
However, again, all this is provided that the norms dictated by this or that society are not forbidden from the point of view of the Holy Quran and the pure Sunnah.
Important advice for practicing Muslims
A practicing Muslim who seeks to encourage others to observe Islam, in relation to the customs and traditions of his people/society, must adhere to three main positions:
1) If any of the customs and traditions of his people are in accordance with the teachings and spirit of Islam (such as hospitality, modesty, respect for elders, honoring parents, etc.), then he should encourage and praise them for this. He should bind and remind them that these customs and traditions are, one way or another, a manifestation of their religiosity and devotion to Islam. This, in turn, should strengthen their religious spirit and desire to observe the laws of Islam. Further, through these good customs and traditions, indicating that Islam is not a religion alien to them, he should call them to observe other Islamic precepts.
2) If he sees that certain customs and traditions of his people are contrary to Islam (such as drinking alcohol, gambling, etc.), then in this case he should best encourage his people to leave these deeds condemned by Islam. It is important that he use wisdom, gentleness, and consistency in calling for the abandonment of what is blamed. Of course, he himself should not participate in these forbidden deeds, but he should also always take into account the balance of benefits and harms and “do not chop off the shoulder at once” in prohibitions against other people who commit reprehensible acts. After all, it is always necessary to take into account their position, the level of religious literacy, readiness to accept and rethink this or that information. There is no doubt that absolutely everything is important in the religion of Islam, but there will always be more important and less important. We should always start with the more important moving on to the less important, taking into account all of the above aspects as much as possible.
3) If any customs and traditions of his people do not contradict Islam, but at the same time Islam does not call for their observance, then in this case he should try as much as possible to follow the customs and traditions of his people so as not to be alien to his countrymen and earn their love and respect. If he manages to do this, and his people accept him as their own, and not someone else's, then, as a result, it will become much easier for him to call his people to the great and true religion of Islam. Also, in no case should he ridicule and condemn this kind of customs, for this will only alienate people from him, and, therefore, they will never again want to listen and accept any instructions and edifications from him, and in this, in the end, there will be great harm to himself and to the people he instructs.
We ask Allah Almighty for the good of all Muslims and guidance on His religion.
Prepared: Ramin Mutallim
proofreading:
Let us mention some basic conditions for the validity of the recognition of a particular custom as having legal force in Islamic fiqh:
1) The custom must be widespread in your region (city, region, etc.). That is, in order for a custom to have canonical force in Islam, and its ruling to apply to all the inhabitants of a given region, it should not be individual or limited to one family, etc.
2) The custom must be relevant today.
3) The custom should not have a forbidden character from the point of view of the canons of Islam. In other words, for a custom to have validity in Islamic law, it must not run counter to the principles of the Holy Quran and the pure Sunnah. For example, the widespread custom in many nations and regions to drink alcohol cannot have legal force in Islam, because alcohol itself is prohibited by Islamic law. In turn, the changeable habits of people cannot in any way exceed the all-encompassing laws of the Supreme Creator, Who created everything that exists and knows better about each of His creations. For the One who created is more aware than the one who was created.
From the book of Professor Abdul-Aziz Al-‘Uwayd “Sharh manzuuma al-qawaid al-fiqhiya”.
Islam is one of the most widespread religions in Moscow, second only to Orthodoxy in terms of the number of believers. The religious and cultural traditions of this religion are diverse, so even devout Muslims sometimes do not know some of their nuances. Thus, a funeral, in accordance with the traditions of Islam, is a complex set of rituals that require the participation of a clergyman. Our article will help you learn more about how Muslims are buried.
Before death
If Christian denominations require the dying to confess their sins, then the dying Muslim needs to read the Kalima-i Shahada, a prayer that reads: "I testify that there is no Deity but Allah, and I also testify that Muhammad is the Messenger of Allah." If the dying person cannot pronounce the Shahada himself, then relatives should quietly whisper it. It is believed that if the last words of the deceased were Shahada, then the Almighty will show mercy to him. Also, relatives are forbidden to leave the dying alone. They must be there to serve him a glass of water - this is an important and ancient Muslim tradition.
Preparation for burial
When relatives are sure that death has come, they put the deceased on his right side facing Mecca. It is also allowed to position the deceased with their feet towards Mecca and raise his head. Islamic traditions prescribe to take care of the body of the deceased and give it a proper look. To do this, it is necessary to stretch the joints, put a weight on the stomach (in order to prevent swelling), tie up the jaw (it is undesirable that it opens arbitrarily) and lower the eyelids. When the fact of death is established, the relatives of the deceased should offer a prayer to Allah for the forgiveness of the sins of the deceased and the consecration of his grave.
Ablution is a complex ritual procedure necessary for the funeral of every Muslim. It requires four people of the same gender as the deceased - an exception is possible for spouses. The ablution itself is carried out by only one person, who is called the Ghassal - usually this is either a close relative or a specially hired person. The task of the gassal assistant is to pour water on the deceased (water with cedar powder and pure water is used), while the other participants in the procedure support and turn the body over.
Ablution begins with the fact that the deceased is placed on a hard bed (this can be taken in the mosque) facing Mecca, and a rag or towel is placed on the hips, thereby covering the genitals. Since the bowels are cleansed during ablution, the room should be fumigated with incense. Ablution consists of several stages. First, the deceased must wash his head and face, followed by washing the feet to the ankles. Then the deceased is alternately laid on his side, washing the right and left sides of the body. The procedure ends with a washing of the back. The deceased must not be placed on his stomach - to wash his back, his body is lifted by Ghassala assistants. Washing the deceased more than three times is considered unnecessary.
After the deceased has been washed, he is dressed in a special shroud called a kafan. The male shroud consists of several items: a lifafa, a fabric that covers the body from head to toe, an izara, a fabric that wraps the lower part of the body, and a kamis, a long shirt that covers the body from the shoulders to the pelvis. The women's kafan also includes a khimar - a wide scarf to cover the head, and a pick - a cloth that is placed on the chest. It is customary to sprinkle Lifafu with incense to kill the possible smell of decomposition.
Funeral prayer and burial
It is customary to bury the deceased on the day of death. After the deceased has been washed and dressed, he is placed on a tobut (special funeral stretcher). The body on the tobut is referred to the place where the funeral prayer (janazah) is performed. This prayer is different in that it is performed outside the walls of the mosque, all its participants pray standing up, and the body of the deceased is placed in front of the imam so that his face is turned towards Mecca. As part of the prayer, the participants ask Allah to forgive the sins of the deceased and grant him His mercy. If the janazah was not performed, then from the point of view of Islam, the funeral cannot be considered valid.
After performing the janazah, the body of the deceased on the tobut is taken to the cemetery, where the funeral (daphn) is performed. Islam uses graves that differ from those accepted in Christianity and Judaism - in Muslim graves, special niches are made, called lahad. The body of the deceased is immersed in the grave while reading the verses (Sura Al-Mulk is most often used) and placed in the lyakhad so that the head looks towards Mecca, after which the lyakhad is covered with bricks or boards. Islam disapproves of tombstones, so tombstones are decorated extremely modestly, as a rule, they only indicate the name of the deceased, his years of life and the sura. All grave monuments should face Mecca. It is noteworthy that women are usually not allowed to attend funerals. The Koran also forbids burying Muslims in non-Muslim cemeteries, and representatives of other religions in Muslim ones.
Commemoration and condolences
Condolences (taziya) to the family and relatives of the deceased are also regulated. They should be expressed within three days after death, and this should be done only once. If friends, neighbors or close families of the deceased were on the way during the funeral, then they are allowed to express condolences belatedly. Wearing mourning for more than three days is also considered unacceptable. An exception to this rule is a woman who is mourning for her husband - she should mourn "four months and ten days."
Expressing condolences should be in the house of the deceased or in the mosque. It is recommended to use the formula: “May Allah Almighty do you a favor, may he exalt you with a degree and allow you to endure the loss with firmness.” The Qur'an does not object to the expression of condolences to non-believers and their families, but in this case the formula is different. It is customary to commemorate the dead on the third, seventh and fortieth day after death. The Koran considers it a sin to express one's grief too emotionally - let's say a quiet cry, but not screams and lamentations.
Muslim cemeteries in Moscow
There are several Muslim cemeteries in Moscow, as well as Muslim plots in non-Muslim cemeteries. Such a division is prescribed by the Koran, which forbids the burial of Muslims in the cemeteries of the Gentiles, and vice versa. The active Muslim cemeteries in Moscow include Danilovskoye Muslim and Kuzminskoye. The oldest Muslim cemetery in the capital was the Tatar cemetery outside the Kaluga Gates, but it has not survived to this day. In the 1980s, Muslim sections were created at Butovsky, Volkovsky, Domodevsky, Zakharyinsky, Shcherbinsky cemeteries and in a number of other necropolises.
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Here are some of the customs and traditions associated with the funeral rite and practiced by Muslim peoples, but condemned by Sharia.
1. Holding meetings to mark 40 days after a person's death.
When conducting funeral rites, it is impossible to imitate the traditions of non-Muslims. Mourning in Islam, according to the hadith of the Prophet Muhammad (sallallahu alayhi wasallam), is observed for 3 days.
Holding pious gatherings to read Mawlid for the soul of the deceased, remembrance of the Almighty (dhikr), prayers, etc. is an action permitted and encouraged in Shariah. In particular, if they are held on highly revered days and months, you can be rewarded for this. However, the intention to mark exactly the 7th, 40th, 52nd or any other day and year after the burial of a person, as is customary among many Muslim peoples, is neither a sunnah (an act recommended by religion) nor a farz (a mandatory requirement of religion) . Carrying out this tradition with the indicated intention is condemned by Shariah.
If the time of holding the pious Majlis coincided with these days (for example, with the 40th day), then the person who arranges this meeting should in no way have the intention to do this, glorifying and celebrating this particular (40th) day.
Particularly inconsistent with Sharia, as is currently customary in some villages, meetings, the so-called forty (40th day), to which all relatives are invited from cities and villages, and which require, accordingly, excessive expenses. They say that in some villages, celebrating this day, they even drink vodka.
May the Almighty save us from such Majlis!
If the funds that the relatives of the deceased spend on this day for meals and the road, they distributed to the poor and needy, or donated them to conduct water, build roads, bridges, improve the mosque and madrasah, then both the dead and the living would receive from this is a thousand times more useful.
2. Compliance with mourning by women after the death of a relative for more than 3 days.
There are many women who wear mourning black clothes even for several years. According to Sharia, a woman, even if her father, brother, son, died, it is forbidden (haram) to wear mourning for more than three days, except when her husband died or she finally divorced him. Such a woman, according to Shariah, is obliged to observe mourning for four months and ten days.
The Messenger of Allah (PBUH) said: “It is not allowed for a woman who believes in Allah and the Day of Judgment to observe mourning for more than three days. If her husband died, then she should be in mourning for 4 months and 10 days. Imams al-Bukhari and Muslim narrated this saying.
Dear sisters in faith! It will be better for you if you follow the path indicated by the Prophet (sallallahu alayhi wasallam) and move away from the path of Satan.
3. Letting go of the beard by the relatives and friends of the deceased.
Letting go of the beard is a sunnah of the Prophet Muhammad (sallallahu alayhi wasallam), but in Sharia it is not encouraged to let go of it, which is associated precisely with the death of a person. It is written in the Shari'ah books that we should not do anything in addition to what we observed until the death of someone, i.e. the expression of sadness and other separate customs performed so that the people see it.
4. Departure of women unaccompanied by close male relatives (son, husband, father, etc.) to other villages and cities to express condolences to relatives, friends, relatives of the deceased.
Islam forbids women to travel without the escort of a mahram.
5. Spending the property of a person, after whose death children (orphans) who have not yet reached the age of majority remain, as alms and for other desirable deeds.
Children whose father has died are considered orphans (in Arabic, “orphan” is “yatim”) until they reach puberty. The inheritance that remained to them after the death of their father is their property and is spent at the discretion of the trustee solely for the maintenance of these children (the trustee is appointed by the father of the children or a judge (qadiy)). All money is given to children in full when they reach the age of majority. Therefore, in particular during the commemoration, it is forbidden to spend the money of orphans to treat guests. However, the mother of the children and children already of age may spend their share of the property after it has been divided for such desirable purposes.
It is said in the Holy Quran:
Meaning: “Give orphans their property and do not exchange your bad for good orphans. Do not use the property of the orphans in addition to yours in accordance with the Shari'ah, for, verily, this is a great sin.(Sura An-Nisa, verse 2).
Another verse says:
meaning: “Verily, whoever feeds on the money of orphans without right, he feeds fire in his stomach and will burn in hellfire”(Sura An-Nisa, verse 10).
If the deceased bequeathed, according to religion, no more than 1/3 of the entire inheritance, and if these expenses for desirable deeds are made from this part of the property, then this is a different matter. From the property of a person who died, leaving minor children and not making a will, it is allowed to make expenses only for his funeral and for repaying his debts to the Almighty and people, and spend it on desirable (sunnah) purposes, such as alms, etc. ., is forbidden (haram).
If all heirs, without exception, are already of age, and agree, then from the property left after the death of a person it is allowed to make expenses for good desirable purposes, such as alms, etc.
6. Not giving away the debts remaining on the deceased, whether they are connected with the Almighty or people, following the customs of others, distributing his remaining property for desirable (sunnah) deeds (almsgiving, etc.).
The distribution of the inheritance of the deceased and the sale of at least part of it are not valid until the wills of the deceased are executed, debts are distributed and the cost of the Hajj and Umrah, if he was obliged to perform them, as well as the costs of the shroud and burial, are allocated. In the event that there is not enough money to fulfill all of the above, something from the inheritance is sold.
If prayer and fasting, an imperfect Hajj (if possible), unpaid zakat or debts remained unrequited on the deceased, then as long as at least part of the specified remains unfulfilled, it is impossible to spend funds from the inheritance for desirable purposes. Therefore, his executor and heirs must first of all pay attention to the compensation of these acts. If they themselves do not know how this is done, then let them go to learned theologians who are well versed in these matters. Then, having set aside funds from his inheritance that are sufficient to pay off these debts, the funds specified in his will are allocated from the remaining part, that is, not more than 1/3 of the part.
The will is executed on the condition that the deceased bequeathed to distribute, according to religion, no more than 1/3 of the entire inheritance. The remaining 2/3 of the inheritance is distributed among those who have the right to receive their share from this inheritance, which is indicated in the Shariah (in the books of inheritance (miras)).
However, until the debts of the deceased are repaid, even the bequeathed funds cannot be used for the appropriate purposes (for the execution of his will).
Some people bequeath that after their death they give something from the property to one of the heirs. This cannot be done (if the rest of the heirs disagree with this), because the hadith says that the will is not intended for the heirs. For the heirs, there is a part of the property of the deceased determined by the Koran itself and the hadiths.
The part of the property remaining after these procedures is the property of the heirs, and therefore it must be distributed accordingly, or if all the heirs are of age and mentally complete, then each of them, if possible, can direct funds from their share to commit good, recommended deeds for the soul of the deceased. If among the heirs there are those who have not yet reached the age of majority or are mentally handicapped, then nothing from their share of the property should be allocated for desirable deeds.
7. Decorating the grave with marble or other expensive stones, spending a lot of money on it, and installing a luxurious marble slab over the grave. It is especially reprehensible when a portrait or photograph of the deceased is painted or attached to the tombstone.
From the funds spent on decorating the graves in this way, there is no benefit either for the deceased or for the living, except for the case with the funds spent on the improvement of the graves of holy people, sheikhs, theologians, for which a good reward is provided, because this is the revival of their dear shrines (ziyarats).
So writes Imam an-Nawawi.
8. Lamentation, sobbing and loud crying at the death of a loved one or loved one.
In our republic (in Dagestan), in some villages, even men sob loudly. Shedding tears out of mercy for the deceased and silent crying for him is not condemned in Shariah, however, if crying, screams and sobs are heard even outside the house, then this is forbidden.
9. Invitation to the commemoration of women specifically for mourning the deceased.
Paying such mourners, feeding them and using the funds they received for mourning is prohibited by Shariah. We have previously mentioned the hadiths that tell about the punishment intended for such mourners.
10. Spending time by the majority of people who came to gatherings to express condolences, talking about property, worldly things, blaspheming and slandering others in such a way that these acts only harm themselves and the deceased, but in no way benefit either them or him .
It is necessary to take advantage of such meetings, turning them into pious majlises, praying and reading something from the Koran for the soul of the deceased, telling those present about the basics of religion, where the knowledgeable can transfer his knowledge to others. If you do this, then, verily, the benefit of this is great both for the deceased and for those gathered for condolences. One should also take into account the fact that in such places (on condolences) people listen especially attentively to the sermons and heed them.
11. Seeing how much one spends on desirable deeds, and taking an example from him, arguing that he is not worse, the desire of everyone (both poor and rich) to find funds to make the same large expenditures on recommended deeds, i.e. not for the sake of the Almighty, but for show.
Voluntary donations are made by each person, based on his capabilities. Doing something good, following the traditions and customs of people, does not bring any benefit in the next world, because the Almighty does not accept the act of a slave if his intention is insincere.
After following these traditions, performing them for show, for the sake of worldly goals, how many people found themselves in big debts and a hopeless situation?! Wouldn't it be better to make voluntary expenses based on one's own abilities than, being afraid of conversations, to follow customs that bring harm both in this world and in the world to come?! No need to be afraid of gossip, let them talk. After all, they will not harm you in any way, on the contrary, they will benefit you, because their good deeds of gossipers will be erased from their books of deeds and transferred to your book of deeds.
In some localities, it has become a tradition to give each family a kilogram of sugar, rice or a certain part of meat as alms, although in reality there are no such opportunities. And in other villages, in addition to distributing meat per capita, they also distribute it outside the village, in neighboring villages. Rather than spending 100,000 rubles following such traditions, it is better and more honorable to spend 100 rubles in favor of the poor and needy, give it to madrasas, students of religious educational institutions, for the publication and distribution of religious literature, and for other similar purposes. Especially if these huge expenses are incurred with the intention of following traditions and customs, then the hosts will not receive remuneration for such donations.
12. Visiting cemeteries on highly revered days, visiting them by men and women together.
However, if women go to cemeteries with their close relatives (mahram) in order to visit the graves of relatives and friends, sheikhs, righteous people, theologians, and if they are dressed according to the requirements of Sharia, then there will be nothing reprehensible in this.
Women, especially young ones, in robes that reveal their charms, are very reprehensible to go to the cemetery.
13. A meeting of women over the body of the deceased, for mourning before taking him out of the house.
For relatives, it is desirable to look at the deceased. And for strangers who are not mahrams for the deceased, it is forbidden to open the face of the deceased and stand over him together. It is also forbidden for men who are not mahrams for her to stand over the deceased woman, just as it is forbidden for women who are not mahrams for him to crowd over the deceased man.
14. After taking the stretcher with the body of the deceased out of the house, stop on the way and read dhikr (remembrance of the Almighty) or on the way to the cemetery, opening his face and stroking him.
15. Postponing the burial of the deceased after the construction of the grave, washing and wrapping, that is, after performing all the necessary rites until they finish reading the Koran for the soul of the deceased or until some relative arrives from afar.
A hadith narrated by Imams Muslim and al-Bukhari states: “The Messenger of Allah (Sallallahu Alayhi Wasallam) ordered that the deceased be quickly prepared and buried.”
16. They say that in some villages of Dagestan it is customary, standing near the grave of the deceased, to drink alcohol under the pretext of remembering the deceased.
This is likened to unbelievers. Alcohol, which is already banned by Shariah, should not be allowed even close to the cemetery.
17. They also say that in some localities of our republic there is a custom: the mother of the deceased, his sister, wife, i.e. close relatives, stand in the middle of the room for a whole day in order to meet women who come to condole.
This is an unworthy custom, which can only tire, but in no way benefit either the deceased or the living. On the contrary, it is necessary to show sympathy and mercy to the relatives and friends of the deceased, and it is they who should not be disturbed these days, they need peace. Therefore, the entire jamaat of such settlements must abandon such a custom.
18. People who went to the cemetery to bury the dead pass over the graves, sit or stand on them, showing carelessness and behaving inappropriately.
The hadith of the Prophet (sallallahu alayhi wasallam), transmitted by Muslim, says: “It is better for you to sit on hot coals, which will burn your clothes and reach your flesh, than to sit on a grave.”
When an emergency arises, that is, if there is no other way, then it is not forbidden to walk through the graves.
19. Some do not enclose the cemetery around, as a result of which dogs go there, etc., which desecrate the graves, and garbage also gets there.
It is said that the inhabitants of such a settlement will certainly be overtaken by some kind of misfortune.
The hadith says: "Everything that brings torment, harm and hardship to a living person, brings them to the deceased." Therefore, dear brothers and sisters, it is necessary to keep the cemetery at an appropriate level of cleanliness and take this with all seriousness.
The Sheikh of Islam and major imam Davud al-Ashiy sent a letter to the jamaat of one of the villages of Dagestan, in which it is written: “We have heard that your cemetery is abandoned and polluted, that there is livestock. You are obliged, even having paid the appropriate funds, to make sure that animals do not live there, to clean the cemetery from impurities, based on your capabilities. Your fathers, mothers, brothers, sisters and children rest in these graves. Fear Allah in doing something that can harm them. Harming the deceased is strictly prohibited. Beware of troubles and punishment from the Almighty.
Most misfortunes overtake people due to the fact that they cause the deceased torment, harm. Stepping on graves, trampling on them by people or animals is prohibited by the Koran and hadiths.
In most cases, the reason that plague overtakes people and animals is a disrespectful attitude towards the dead, causing them torment. And Allah accepts the prayer of the dead, therefore fear the Almighty, O possessors of the mind, in order to find happiness. And may the salutation of Allah descend on those who follow the straight path! (“Fatawi al-Chuhi”, p. 64).
We have a lot of settlements in the republic, the inhabitants of which do not prevent animals from walking and trampling on the cemetery and desecrating it. They also need to think carefully about the content of the said letter.
20. Revealing the shortcomings of the deceased.
In the hadeeth of the Messenger of Allah (sallallahu alayhi wasallam) it is said: "Remember only the good deeds of the departed."
21. Haymaking at the cemetery.
Grass or a tree growing on a grave, while it is green and dry, is undesirable to mow or cut, and Ibn Hajar writes that it is even forbidden.
As long as such a plant or tree is green, they perform praise (tasbeeh) to the Almighty, angels descend there, and what grows on the grave is the property of the inhabitant of this grave, and therefore it is impossible to do anything that harms him. However, you can mow or chop them after they dry. It is also allowed to mow the grass growing between two graves, but not over the grave. It is also necessary to pay special attention to those who commit such a thing.
22. Wrong is the belief of the Wahhabis who forbid visiting the graves of the prophets and holy people for blessing.
It is a good deed (sunnah) to visit the graves of prophets or holy people for blessings.
23. The opinion of people who, after the death of a person, turn off the light in the room and do not turn it on for 40 days, is wrong, believing that the soul of the deceased visits this place. Some people forbid praying in the house of the deceased, which is also wrong.
Prophet Muhammad (PBUH) said: "We are allowed to pray on any clean piece of land." Narrated by Imam Muslim.
Note. Some people, when someone dies with them, gather a lot of their relatives, relatives, friends, acquaintances and strangers, but among them there are very few who perform the funeral prayer for the deceased.
For the deceased, there is no more precious and highly revered gift from us than the performance of a prayer for the dead. A person who is at least a little worried and mourns for the deceased should first of all perform the funeral prayer, and those who do not yet know how to perform it should learn it.
Also, all Muslims of the village go to the grave of the deceased in the morning and in the evening, but if they hear the call for prayer, few people go to the mosque. This also indicates that most people go to condolences and to the grave of the deceased not for the sake of the Almighty, but for the sake of people.
Visiting a cemetery, reading the Koran there, etc. are desirable deeds, but visiting a mosque for congregational prayer is a thousand times more important and highly revered action.
May Allah help us to carry out the funeral rites in the manner indicated in the Sharia, so that they benefit both the living and the dead! Amine.
According to Shariah, adulthood occurs with puberty or, if puberty has not come earlier, from 15 years of the lunar calendar (about 14.5 years of the solar Gregorian calendar).
According to the book "The Essence of Death and the Funeral Rite". SCUTION. Makhachkala 2009
Muslim funerals are strictly regulated by religion. The Quran says that there is life after death. The burial ritual is one of the most important moments in the life of every Muslim, on which his future path will depend. It is known that at the moment there are more than 1.5 billion adherents of Islam in the world, but since they live in different countries, the funeral of the Tatars will be somewhat different from the burial rites of the Chechens or Dagestanis.
For all faithful followers of Islam, preparation for the afterlife begins in this world. So, following their national traditions, elderly Tatars prepare in advance for this day, acquiring kafan or kefen, towels and various things for sadak, that is, for distribution at a funeral: such things can be scarves, shirts, towels and other household items, and also money.
The funeral of Muslims must be carried out according to the Sunnah of the Prophet Muhammad. The dead are never cremated. According to Islam, this is compared with a terrible punishment, equal to burning in hell. In addition, it is strictly forbidden by Shariah to bury an adherent of Islam in a cemetery for other religious denominations, and people who are not Muslims cannot be buried in a Muslim cemetery. A true believer must be buried on the day of death before sunset. You can do this the next day before sunset, but only if he died at night.
Muslims do not bring artificial flowers and wreaths to funerals, but fresh flowers are also undesirable. This is due to the fact that the Prophet advised to avoid unnecessary spending on the dead, since the living need money more. He said that people need to be taken care of while they are alive, and flowers should also be brought to living people. Dead flowers are useless.
Sequencing
A person professing Islam begins to prepare for the transition to another world, being on the verge of death: he prays and reads the Koran. At a time when the dying person is still alive, they lay him on his back so that his legs are directed towards Mecca and they begin to read a prayer in a loud voice so that the dying person can hear well. Customs require that, shortly before death, any believing Muslim be given some cold water to drink.
Relatives, neighbors or invited people go to dig a grave that cannot be left empty, so either a person remains near it, or any metal object is placed in it. Those who participated in the digging receive sadaq, usually handkerchiefs or money.
All this time, women have been preparing for the funeral: they sew a shroud by hand, without knots, just stitching the fabric with large stitches. After the men return from the cemetery, the washing of the body begins.
A complete washing of the body, or ghusl, according to the requirements of the Qur'an, is performed by a woman if the deceased is female, and by a man if male. Then the body is wrapped in a shroud (kafan), and at least four people must take part in this process. Martyrs are not washed. If there are no people who have the same sex as the deceased, then bathing is also not performed. However, in such a situation, it is possible to perform tayammum, that is, one can perform ablution with sand or earth.
The body of the deceased is placed on a solid platform called tanashir and turned towards Mecca.
They put a bandage on the jaw of the deceased so that it does not sag, close his eyes, straighten his arms and legs, and put something heavy on his stomach so that it does not swell. Women's hair is divided into two parts and laid out over the chest. According to the tradition of Tatar funerals, the head is often covered with an old towel. Also cover all glass surfaces.
Then the body is transferred to a tobut, or funeral stretcher, and the prayer for the dead begins to be read, while maintaining calm and refraining from loud sobs, since it is believed that the deceased will suffer if he is noisily mourned.
According to Muslim customs, it is forbidden to pray for the one who killed the mother or father, but this can be done for the suicide. If several people died at once, you can read one common prayer. If men are absent, and a woman reads a prayer, then the latter is recognized as valid.
Washing traditions
The Muslim rite of washing is carried out in this way:
- The deceased is laid on a hard surface facing Mecca, and the whole place where the bath will take place is flavored with herbs or essential oils. The genitals of the body are covered with a cloth.
- Ghassal, or the person who will perform the washing, washes his hands three times, puts on gloves and presses on the belly of the deceased, squeezing out its contents. Then he washes the genitals without looking at them. Then the gassal takes off his gloves, puts on new ones, dips them in water and wipes the mouth of the deceased, cleans his nose and washes his face.
- After that, he washes both hands elbow-to-toe, starting with the right hand. The body is laid on the left side, and the right side is washed, while each arm is washed up to the elbow and the face is washed three times. The head and beard are washed with warm soapy water and cedar powder, or gulkair.
- The laws of Islam dictate the same procedure for bathing the body for men and women: the genitals are not touched by hands, water simply pours onto the fabric with which they are covered. All actions are carried out three times. Then the body is turned over to the other side and everything is repeated. However, turning the body face down in order to wash the back is not allowed.
- Aromatic oils lubricate the nostrils, forehead, arms and legs. It is forbidden to cut the hair or nails of the deceased.
According to Islamic law, you can not bury a person in clothes. His body should be wrapped in a shroud or kafan, preferably made of white material. This procedure is called Takfin. As narrated in a hadith from Aisha, it is advisable to wrap the deceased man with three white veils, each of which should cover his entire body. A woman is wrapped in 5 cloths: one needs to wrap her head, the second closes the body below the navel, the third closes the body above the navel, and the remaining two wrap the whole body.
To wrap newborn children or dead babies, one sheet should be enough. For male children under 9 years of age, wrapping in a shroud is permissible in the same way as for an adult or infant. Tatar funerals provide that the kafan of the deceased spouse is made by the wife, and the wife - by the husband, children or other relatives. In the situation when the deceased was alone, the funeral ceremony should be carried out by the nearest neighbors.
If the deceased was poor, then wrapping his body with three veils would be considered sunnah. If the deceased was not poor and did not leave debts behind him, then his body is covered with three canvases without fail. At the same time, the fabric of the shroud should correspond to the material condition of the deceased - in this way respect for him is expressed. Although the body is allowed to be wrapped in cloth that has already been used, it is better if the cloth is new.
Silk cloth is forbidden to wrap the body of a man.
The wrapping order is as follows:
- According to the rules that accompany funerals in Islam, hair and beards are not cut or combed before takfin, fingernails and toenails are also not cut, and gold crowns are never removed. All these procedures must be carried out at a time when the person is still alive.
- The order of wrapping for men is as follows: on a hard surface, the first cloth is laid, lyfofa, sprinkled with aromatic herbs and sprinkled with aromatic oils, such as rose oil. On top of the bodice, the next canvas, the isor, is spread. The body is placed on it, wrapped in a third cloth, qamis. The hands of the deceased are stretched along the body and rubbed with incense. After that, prayers are read, and then they say goodbye to the deceased. Izor fabric is wrapped around the body in the following sequence: first the left side, then the right side. Lifof cloth is wrapped first on the left side, after which knots are tied at the legs, head and waist. These knots will be untied when the body is lowered into the cabr.
- The procedure for wrapping women is similar to men's, the only difference is that before wrapping in kamis, the chest of a dead woman is covered with another cloth, a khirka, which should cover the chest from the level of the armpits to the stomach. And on the woman's face is a scarf, a chimor, tucked under her head. After the woman is covered with qamis, her hair is laid over it.
Prayer at a funeral
Islam attaches great importance to prayer during the funeral according to Muslim traditions. A funeral stretcher with an extendable top, called a tobut, is placed perpendicular to the location of Mecca.
The prayer is read by the imam or the person replacing him, while he is located closest to the tobut, and behind him are all the rest of the audience.
Unlike daily prayers, in this case there are no bows, both waist and earthly. Janaza, as the funeral prayer is called, is an appeal to the Almighty with a request to forgive the deceased and have mercy. The imam asks the relatives of the deceased if he still owes someone, and if there is someone who quarreled with him and did not forgive him. He asks all these people not to hold a grudge against the buried and to forgive him.
If a prayer is not read over the body of the deceased, then the funeral will not be recognized as valid. Janazah should also be read over a child or a newborn who has had time to cry. In the event that the newborn is already born dead, then it is not recommended to read a prayer over him. Janazah is read over all the dead who professed Islam, even over small children, the only exceptions are martyrs.
Burial procedure
According to the laws of Islam, it is required to bury the deceased very quickly, preferably on the same day, in the nearest cemetery. Moreover, the body should be lowered upside down, and then you need to lay it on its right side so that its face looks in the direction of Mecca. When they throw earth into the grave, they pronounce words in Arabic, the translation of which is: “we all belong to the Almighty and return to the Almighty.”
The earth-covered grave should rise about 4 fingers above ground level. Water is poured onto the formed grave and thrown 7 times over a handful of earth, and then a prayer is read in Arabic, the meaning of which is: “We created you from the earth, we return you to the earth, we will bring you out of it next time.” After that, only one person remains at the grave, who reads tasbit or taskin containing words about faith. They should make it easier for the deceased to meet the angels.
Kabr (grave)
Qabr, the so-called Muslim burial, can be excavated in different ways depending on the region, the topography of the cemetery and the composition of the soil on it. But 2 requirements must be met:
- The deceased must be well protected from wild animals.
- Burial should prevent the penetration of the smell and its spread.
Therefore, a hole must be dug so deep that animals and birds cannot dig it out, from 60 to 80 cm wide, and as long as the height of the deceased with outstretched arms. The minimum depth of the pit is 150 cm, and the maximum (sunnah) is 225 cm. In general, the kabr is a depression in the ground, in which a special side niche for the body is allocated. It is dug out in the direction from which Mecca is located, and is made so high and wide that one can fit in it while sitting. Since it is attributed by the Sunnah (as written in Bushra al-Karim) that a niche in the cabra allows the deceased to be placed in a position approximately similar to the one in which he was during the bow during his lifetime, there is a belief among some people that Muslims are buried sitting.
A body is placed in a niche prepared and reinforced with bricks, facing towards Mecca, the ceiling is covered with slabs and covered with earth.
If a believer dies while traveling on a ship, Sharia law requires that the funeral be postponed so that the deceased brought to land can undergo the ritual of burial on earth. However, if the land is too far away, the Muslim ritual is completely performed on the deceased on the spot, with ablution, wrapping and prayer. After that, something heavy is tied to his feet, and the body is indulged in water.
The burial place of believing Muslims differs from other cemeteries in that everything there is arranged in accordance with the words and commandments of the Prophet Muhammad, who advised visiting cemeteries so as not to forget about the end of the world:
- Tombstones and kabras are oriented in the direction of Mecca.
- All the dead lie facing towards Mecca.
- Those who come to the cemetery should not light and light candles, bring wreaths, bouquets or drink alcohol.
- The grave of a Muslim should be modest, without frills, so as not to humiliate the poor and not cause envy.
- The tombstone indicates the name of the buried, the date of death, general information about him and quotes from the Koran, but there should not be his photographs or other images.
- Every Muslim cemetery has special places for washing the dead.
- It is forbidden to sit on the graves of believing Muslims.
- It is not recommended to erect monuments on the graves, but it is allowed to put a slab so that everyone understands that this is a grave, and you cannot walk on it.
- The use of kabra as a place of worship is discouraged.
- It is not allowed to bury infidels in the Muslim cemetery, even if all their relatives profess Islam.
- A believing Muslim who passes by a cemetery, as a rule, recites a surah from the Koran, while the way the graves are located tells him where to turn his face.
Lamentation for the deceased
The funeral of Muslims should not be announced with loud sobs and hysterical lamentations, in addition, it is impossible to mourn the deceased already on the fourth day after his death. As such, mourning the deceased Shariah does not prohibit, however, doing it too loudly is strictly prohibited. It is unacceptable for the relatives of the deceased to scratch their faces and bodies, pull out their hair, tear their clothes, or injure themselves in any way. Muhammad said that the deceased is not well, he is tormented at the time when he is mourned.
Islamic laws require that crying men, especially young or middle-aged ones, be reproached by those around them, and if children or old people cry, they are kindly comforted.
Sharia law prohibits the profession of mourners, but in some Islamic countries there are still professional mourners who are characterized by thin touching voices. These women are hired by people who do not observe the laws of their religion for the time of funeral rituals and commemorations.
memorial days
Taziah, that is, condolences to the relatives of the deceased, is usually expressed during the first 3 days after death, then it is already undesirable. It is strictly forbidden to stay overnight in the house of the deceased if taziyah is being held there. Condolences are not expressed twice. Compulsory reading of the Quran and distribution of sadak are provided.
Muslims celebrate:
- on the day of the funeral;
- on the third day;
- on the seventh day;
- on the fortieth day;
- on the anniversary of death.
Thereafter, commemorations are held every year on the day of death. All relatives are invited to them, even if they live very far away, while you can refuse the invitation only in exceptional situations. As a rule, all invitees come.
In the house of the deceased, a table is laid for those who came to say goodbye. The relatives and friends of the deceased themselves do not take part in the preparation of the memorial meal. Friends and neighbors bring and prepare everything necessary, as the relatives of the deceased are too dejected by the grief that has befallen them.
There is no alcohol at the Muslim memorial meal, tea and sweets are served on the table, and then pilaf is brought. No special dishes are prepared for the commemoration, everything is laid out on the table the same as every day. Sweets are must-have foods as they symbolize a sweet afterlife for Muslims.
The memorial meal is held in complete silence.
Men and women participate in the memorial meal only separately, while they must be in different rooms. When there is only one room, and it is impossible to divide it, only men participate in the memorial meal. After her, everyone silently gets up and goes to the cemetery to the grave of the deceased.
