Ismaili Funeral ceremonies in the middle of the Corona Virus Covid-19 pandemic:
Current guidelines for funeral ceremony
Missionary Gillani’s funeral became the first funeral to be made available for online viewing via a dedicated Youtube channel. The viewing was offered, following a trial period, to very close family members who could not physically be at the funeral due to provincial restrictions limiting gatherings to 5 or 10.
Wearing a face mask and gloves on their hands, each of the persons who had come to missionary Gillani’s funeral presented himself or herself beside the coffin, a meter or two away. In solitude, the mourner would spend between 60 to 80 seconds in contemplation, before giving way to the next person. Other Jamati funerals taking place during the Covid-19 pandemic have similar rules and restrictions in place.
Once the viewing and giving of last respects had ended, and the funeral rites were completed, the Muslim funeral procession prayer La Ilaha Illallah Muhammadur Rasulullah commenced. In a normal funeral, men line up in the large foyer of the Jamatkhana to touch or momentarily hold the coffin on their shoulders, uttering prayers for the soul of the deceased before it is transferred to a hearse. However, here there was no one in the foyer of the Jamatkhana. It was empty. The body was wheeled by the Mukhi, volunteers and male mourners into the hearse parked outside, for its 22 km journey to its final resting place — the picturesque Elgin Mills Cemetery.
At the gate of the cemetery, a guard verified each arriving guest against the list of names that he had been given by the Ismaili funeral committee. He guided the arriving mourners to Section 16 of the cemetery. At the site, there were only a few scattered cars, no more than eight. The hearse carrying the body then arrived. This time, instead of wheeling the coffin, as the ground gradient and conditions presented challenges, the volunteers carefully carried it to the grave. Mourners followed and gathered around the coffin, keeping a safe physical distance between one another. The Mukhisaheb of Scarborough Jamatkhana and a family member then each took a heap of soil in a spade, and spread it across the coffin. The Surah Ikhlas was recited (Ch. 112; Translation: “In the name of God, the Gracious, the Merciful. Say: He is God, the One. God, the Absolute. He begets not, nor was He begotten. And there is nothing comparable to Him”).
Normally the crowd would wait to see the body lowered into the grave, while continuing to recite Salwats and other prayers. Two volunteers would then descend into the grave to ensure its proper placement, stability and also conduct some last rites.
Physical distancing prevented that from occurring and the mourners returned to their cars. Using the same soil that had been been dug up to create the 6 foot deep grave, a tractor arrived to fill it. Once the on-site staff had completed their task of filling the grave and removing wooden planks and other objects around it, we were each handed incense sticks as we walked back to the burial site. Water was then poured on top of the freshly replaced soil by a family member and the Mukhisaheb of Scarborough Jamatkhana. We then honoured and paid respect to the missionary by placing the lit incense sticks we had been given over the top of the missionary’s final resting place.
All ten of us stepped back about 40 metres, and a Fateha for the deceased was then recited. We were standing in rows and kept our safe 2 metre distance from one another. During the recitation of the Fateha, my attention was suddenly drawn to two doves that landed 25 metres to my left. Their sounds in the midst of the Fateha being recited were beautiful and joyous to hear. Only Allah understands the language of birds, animals and insects, as well as everything that has life on this earth. A second Fateha was then recited for all of the deceased members of the Jamat. By then, the birds had flown away.
Mukhisaheb then gave everyone special blessings for attending the burial, and also prayed for the soul of the deceased. As much as we would have loved to, we left the site without shaking hands of the family and embracing them. We consoled them by placing our hands on our hearts, befitting the Islamic ethics of gratitude, humility and affection.
It was a different kind of a funeral to attend. However the dignity of the entire funeral ceremony was preserved. The Jamat has to thank the burial committee for the professionalism with which they are carrying out this extraordinary and noble service to bring comfort and peace to the mourning families and their friends, amid the Covid-19 pandemic. Their communication in every respect was outstanding, and emails and telephone calls received prompt attention.
As I headed back home, I thought of the two birds that had landed nearby as the Fateha for Missionary Gillani was being recited. They conveyed to me a profound message: Missionary Amirali Gillani had been ushered into the abode of peace.
Funeral Traditions and Ceremonies
Writing A Will
In the UK last year, more than 40% of deceased passed away without having a will, often because it seemed premature to write a will, or the rules appeared too complicated. However, a will is an important way to protect your family and loved ones. It can potentially save you tax and avoid family disputes about how your assets should be divided.
A will is a legally binding document which sets out what should happen to your money, possessions and property, collectively called your ‘estate’. It can also deal with the guardianship of any children who are minors, after you pass away.
If you pass away without having a will, the law sets out how your estate should be dealt with, which will not necessarily be in line with your wishes. In the long-term, writing your will and engaging in constructive conversations about your end of life choices with your loved ones is a prudent investment of time to consider.
You can write your own will, or engage a professional to write one for you. A valid will has to be in writing, physically signed by you, and witnessed and by two people who must also sign the will, providing their full name, address and occupation. Both witnesses must be able to see you sign the will at the same time but they can do this at a distance, for example, through a window.
If you change your mind, or your circumstances change, your will can be revoked and replaced by a new will or amended by you at any time, using documents following the same formalities. Entering into a marriage will automatically revoke an earlier will. If you get divorced after making a will, a gift to your former spouse, or their appointment as an Executor, will be ineffective.
Information to gather before writing a will or instructing a professional
1. Your personal information and contact details, including marital status, domicile and whether you have an existing will
2. Spouse’s name and contact details
3. Names and contact details of children, step children, grandchildren and step grandchildren
4. Names and contact details of your Executor
5. Key documents relating to your assets, bank accounts, life insurance and pension schemes
Executors
An Executor is required to carry out your wishes and administer your estate in accordance with your will. They must be over 18 years old and not suffering from a mental incapacity. It is recommended that your Executor is willing and able to undertake this role, as well as be resident in the same territory as your estate. You can appoint your spouse, a family member or friend. If you appoint a professional (such as a lawyer or an accountant) they will likely charge for their services. An Executor can act by themselves or jointly with another person. You can also nominate a replacement Executor in case they are no longer able to perform the services at the time of your death.
Guardians
If you have any children under the age of 18, you should specify who you would like to be their Guardian(s) in case on your death the child is still a minor and their other parent is unable to look after the child. A Guardian should be made aware of their appointment, and be willing and able to undertake this role. Age, responsibilities and residence are factors to bear in mind when choosing a Guardian. You can nominate a replacement Guardian if your first chosen Guardian is unable or unwilling to act at the date of your death.
Your Assets
Any assets that are held as joint tenants (two or more people sharing equal ownership with equal rights) will pass automatically to the survivor(s) and therefore their distribution is not dealt with under a will.
Assets held as tenants in common (each owns a set share, either half each, or a defined percentage) can be left to whomever you wish.
You should list all current personal assets, how they are held and where they are situated for ease of administration. For example, if you have a savings account, provide the name of the bank or institution; the account number; sort code and any account name or reference. If you own land, residential or commercial property in another country it is advisable to have a separate will under that jurisdiction.
Specific Gifts
If you would like to make any specific gifts from your assets covered by your will, such as personal belongings or cash gifts, these should be clearly identified, along with the name of the recipient, their address and relationship to you. If you would like to understand how to make a gift to the Jamat or one of the Jamati agencies, such as Focus or AKF, you are respectfully requested to contact the President or Vice President of the National Council in the first instance.
Life Insurance and Pensions
It is recommended that you review the provisions of any applicable life, pensions and death in service policies or trusts to establish whether any benefits will fall within your estate on death.
Residuary Estate
Your residuary estate is the remainder following payment of any administration costs, debts and individual gifts. A UK domiciled individual is free to leave their residuary estate to whomever they wish. Consider whether you are currently providing financial or residential support to anyone, as claims may be made against an estate by persons who believe they have been left without reasonable financial provision. If your residuary estate is to be shared between one or more beneficiaries then include the percentage share of each recipient. You may also wish to consider what happens if a beneficiary should predecease you.
Keep your will safe
You can keep your will at your home, store it with your solicitor, your bank, or the London Probate Service. You should tell your Executor, relative or a close friend where your will is kept.
For further guidance regarding writing a will, the Legal Committee can be contacted at legalteam@iiuk.org.
Please also see the following links for further information:
Government guidance
https://www.gov.uk/make-will
Online will writing resources
https://farewill.com
https://www.lawdepot.co.uk
Register of Solicitors in England & Wales
https://www.sra.org.uk/consumers/register
https://solicitors.lawsociety.org.uk
This article is aimed at Jamati members located in England & Wales. The Legal Committee is looking to build capacity in all areas of the UK Jurisdiction Jamat. If you are able to assist or provide relevant guidance and information on these topics then we would love to hear from you.
Please note that the information contained in this article is intended as general guidance only and not legal advice, as each individual’s circumstances will differ.
https://the.ismaili/uk/writing-will
In the UK last year, more than 40% of deceased passed away without having a will, often because it seemed premature to write a will, or the rules appeared too complicated. However, a will is an important way to protect your family and loved ones. It can potentially save you tax and avoid family disputes about how your assets should be divided.
A will is a legally binding document which sets out what should happen to your money, possessions and property, collectively called your ‘estate’. It can also deal with the guardianship of any children who are minors, after you pass away.
If you pass away without having a will, the law sets out how your estate should be dealt with, which will not necessarily be in line with your wishes. In the long-term, writing your will and engaging in constructive conversations about your end of life choices with your loved ones is a prudent investment of time to consider.
You can write your own will, or engage a professional to write one for you. A valid will has to be in writing, physically signed by you, and witnessed and by two people who must also sign the will, providing their full name, address and occupation. Both witnesses must be able to see you sign the will at the same time but they can do this at a distance, for example, through a window.
If you change your mind, or your circumstances change, your will can be revoked and replaced by a new will or amended by you at any time, using documents following the same formalities. Entering into a marriage will automatically revoke an earlier will. If you get divorced after making a will, a gift to your former spouse, or their appointment as an Executor, will be ineffective.
Information to gather before writing a will or instructing a professional
1. Your personal information and contact details, including marital status, domicile and whether you have an existing will
2. Spouse’s name and contact details
3. Names and contact details of children, step children, grandchildren and step grandchildren
4. Names and contact details of your Executor
5. Key documents relating to your assets, bank accounts, life insurance and pension schemes
Executors
An Executor is required to carry out your wishes and administer your estate in accordance with your will. They must be over 18 years old and not suffering from a mental incapacity. It is recommended that your Executor is willing and able to undertake this role, as well as be resident in the same territory as your estate. You can appoint your spouse, a family member or friend. If you appoint a professional (such as a lawyer or an accountant) they will likely charge for their services. An Executor can act by themselves or jointly with another person. You can also nominate a replacement Executor in case they are no longer able to perform the services at the time of your death.
Guardians
If you have any children under the age of 18, you should specify who you would like to be their Guardian(s) in case on your death the child is still a minor and their other parent is unable to look after the child. A Guardian should be made aware of their appointment, and be willing and able to undertake this role. Age, responsibilities and residence are factors to bear in mind when choosing a Guardian. You can nominate a replacement Guardian if your first chosen Guardian is unable or unwilling to act at the date of your death.
Your Assets
Any assets that are held as joint tenants (two or more people sharing equal ownership with equal rights) will pass automatically to the survivor(s) and therefore their distribution is not dealt with under a will.
Assets held as tenants in common (each owns a set share, either half each, or a defined percentage) can be left to whomever you wish.
You should list all current personal assets, how they are held and where they are situated for ease of administration. For example, if you have a savings account, provide the name of the bank or institution; the account number; sort code and any account name or reference. If you own land, residential or commercial property in another country it is advisable to have a separate will under that jurisdiction.
Specific Gifts
If you would like to make any specific gifts from your assets covered by your will, such as personal belongings or cash gifts, these should be clearly identified, along with the name of the recipient, their address and relationship to you. If you would like to understand how to make a gift to the Jamat or one of the Jamati agencies, such as Focus or AKF, you are respectfully requested to contact the President or Vice President of the National Council in the first instance.
Life Insurance and Pensions
It is recommended that you review the provisions of any applicable life, pensions and death in service policies or trusts to establish whether any benefits will fall within your estate on death.
Residuary Estate
Your residuary estate is the remainder following payment of any administration costs, debts and individual gifts. A UK domiciled individual is free to leave their residuary estate to whomever they wish. Consider whether you are currently providing financial or residential support to anyone, as claims may be made against an estate by persons who believe they have been left without reasonable financial provision. If your residuary estate is to be shared between one or more beneficiaries then include the percentage share of each recipient. You may also wish to consider what happens if a beneficiary should predecease you.
Keep your will safe
You can keep your will at your home, store it with your solicitor, your bank, or the London Probate Service. You should tell your Executor, relative or a close friend where your will is kept.
For further guidance regarding writing a will, the Legal Committee can be contacted at legalteam@iiuk.org.
Please also see the following links for further information:
Government guidance
https://www.gov.uk/make-will
Online will writing resources
https://farewill.com
https://www.lawdepot.co.uk
Register of Solicitors in England & Wales
https://www.sra.org.uk/consumers/register
https://solicitors.lawsociety.org.uk
This article is aimed at Jamati members located in England & Wales. The Legal Committee is looking to build capacity in all areas of the UK Jurisdiction Jamat. If you are able to assist or provide relevant guidance and information on these topics then we would love to hear from you.
Please note that the information contained in this article is intended as general guidance only and not legal advice, as each individual’s circumstances will differ.
https://the.ismaili/uk/writing-will
-
swamidada2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
Western Countries allow you to choose who inherits your assets.
Majority of Muslim countries do not.
For instance, if you are Canadian Muslim and die in Dubai, your Will you have made is null and void and the Islamic rule of inheritance will apply. Such is the state of "muslim" Law. As people say, Islam may be the best religion in the world but Muslims are the worse people and have the worse governments. Not to generalise for all Muslims but closing eye on injustice just amplify injustice.
" The faith of Islam recognizes and sustains the right of people to be their own masters of the judgments that they make:" Aga Khan IV
http://ismaili.net/timeline/2002/20020219int.html
Majority of Muslim countries do not.
For instance, if you are Canadian Muslim and die in Dubai, your Will you have made is null and void and the Islamic rule of inheritance will apply. Such is the state of "muslim" Law. As people say, Islam may be the best religion in the world but Muslims are the worse people and have the worse governments. Not to generalise for all Muslims but closing eye on injustice just amplify injustice.
" The faith of Islam recognizes and sustains the right of people to be their own masters of the judgments that they make:" Aga Khan IV
http://ismaili.net/timeline/2002/20020219int.html
-
swamidada2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
India coronavirus: The man giving dignified burial to Covid-19 victims
Excerpt:
Today, there is as much fear surrounding the bodies of those who die with Covid-19 - although with far more reason as, although health experts say the virus cannot transmit after death, it can survive on clothes for a few hours. So once the body is sealed in a bag, no-one, not even family, can see it.
Mr Malabari and his team take all the precautions - they wear masks, gloves and gowns. They have also been trained on how to prepare the bodies. First, they spray the body with chemicals and then they wrap it in plastic to avoid contamination, before transporting it in one of the two vans reserved for Covid-19 victims. The vehicles are sanitised after every trip, and the cemetery or crematorium is disinfected after each funeral.
Burying the bodies India forgets
Even so, fears over the virus have led to protests in some Indian cities by people who live close to the graveyards. Mr Malabari says he has also encountered some trouble, but he has been able to reason with people so far.
The hardest part, he says, is dealing with families who can't say goodbye - many of them are also under quarantine.
"They cry a lot and talk about seeing the deceased. We explain to them that it's for their own safety and assure them that we will make the arrangements according to their religious customs."
He says sometimes a family member has been allowed to observe from afar: "We take them in a separate vehicle and ask them to stand at a distance and pray.
More...
https://www.bbc.com/news/world-asia-india-52380573
Related article:
https://timesofindia.indiatimes.com/cit ... 901213.cms
Excerpt:
Today, there is as much fear surrounding the bodies of those who die with Covid-19 - although with far more reason as, although health experts say the virus cannot transmit after death, it can survive on clothes for a few hours. So once the body is sealed in a bag, no-one, not even family, can see it.
Mr Malabari and his team take all the precautions - they wear masks, gloves and gowns. They have also been trained on how to prepare the bodies. First, they spray the body with chemicals and then they wrap it in plastic to avoid contamination, before transporting it in one of the two vans reserved for Covid-19 victims. The vehicles are sanitised after every trip, and the cemetery or crematorium is disinfected after each funeral.
Burying the bodies India forgets
Even so, fears over the virus have led to protests in some Indian cities by people who live close to the graveyards. Mr Malabari says he has also encountered some trouble, but he has been able to reason with people so far.
The hardest part, he says, is dealing with families who can't say goodbye - many of them are also under quarantine.
"They cry a lot and talk about seeing the deceased. We explain to them that it's for their own safety and assure them that we will make the arrangements according to their religious customs."
He says sometimes a family member has been allowed to observe from afar: "We take them in a separate vehicle and ask them to stand at a distance and pray.
More...
https://www.bbc.com/news/world-asia-india-52380573
Related article:
https://timesofindia.indiatimes.com/cit ... 901213.cms
Bereavement Abroad
What to Do if Someone dies Abroad
It can be a challenging and emotional time when someone passes away, but it may seem even more distressing if they die abroad.
If you are abroad together
If you are travelling or holidaying abroad with someone and they pass away, the first steps you need to take are:
- Contact the nearest British embassy (or High Commission/Consulate)
- If you are on an organised tour, let the organisers know what has happened
- If you are staying in a resort, let a representative know
- Most holiday resorts and organisations have welfare representatives who can help you during this emotional time. You can also contact family at home and speak with them if you are at a loss of what to do.
- If you are travelling abroad and staying at an Airbnb, or accommodation that is not booked under an organisation, you may want to contact your family first. Then let the local police know, as they will be able to help you get in touch with the nearest British embassy.
If they are abroad and you are not
- If a loved one dies abroad while you are at home in the UK, the British consulate is legally obligated to contact the next-of-kin. You may find out from the embassy itself, or the police force may be instructed to tell you.
- If you find out through a package holiday representative, or tour operator for example, it is important to contact the Foreign and Commonwealth Office. They will keep you up to date with what’s happening and can help you decide arrangements.
- Finding out about a loved one’s death when you are not with them is a confusing, difficult situation. There are steps you must take when this happens but remember you can always ask family or close friends to help you.
Registering a death abroad
You must register your loved one’s death in the country where they passed away. If you are unsure about how to do this, your nearest British embassy will be able to help you.It is important to note that you must also register the death with the Foreign and Commonwealth Office in the UK. If your loved one died while on a ship or plane, you must register the death in the country that the ship or plane is registered to and not where the ship or plane was at the time of death. The British embassy can help you get hold of this information. More information about registering a death abroad can be found on the gov.uk web site https://www.gov.uk/register-a-death/y/overseas
How to bring the body home
Bringing a body home from abroad can be straightforward process. To bring your loved one
home, follow these steps:
- Obtain an English translation of the Death Certificate
Get permission to bring the body home – this is usually granted by a coroner in the country where your loved one passed away
- Inform a coroner at home if the death was sudden, violent or unnatural – an investigation will need to be conducted
- When your loved one’s body is returned home, you must take the translation of the Death Certificate to the register office, in the location where you would like the funeral to be conducted.
How to bring a body back from abroad for a UK funeral
-If a loved one dies abroad, most families will go through the process of bringing the body home for a funeral in the UK. This process is known as Body Repatriation.
-Repatriation simply means returning the deceased to their country of origin.
The following is breakdown of how to begin the body repatriation process for your loved one:
Notify British authorities - you will need to inform the nearest British embassy of your loved one’s death before you can begin repatriating their body. Find out who to notify after a death.
Register the death - do this at a register office where your loved one died. Then,you will need to get the Death Certificate translated and liaise with the coroner. They will be able to give you permission to repatriate the body.
Find out if the individual had repatriation insurance - repatriating a body can be costly. There are considerations such as embalming expenses and shipping costs,and the bureaucracy of the entire process. Therefore, it is important to check your loved one’s insurance policy. Many travel insurance companies will include body repatriation as part of their policy but dying abroad with no insurance could result in the next-of-kin having to pay fees. Once you have all the relevant documentation and permissions granted, you will be able to repatriate your loved one’s body back home.
The following sites were referenced for information contained within this document:
GOV-UK: https://www.gov.uk
Dignity Funeral: https://www.dignityfunerals.co.uk
https://the.ismaili/uk/bereavement-abroad
What to Do if Someone dies Abroad
It can be a challenging and emotional time when someone passes away, but it may seem even more distressing if they die abroad.
If you are abroad together
If you are travelling or holidaying abroad with someone and they pass away, the first steps you need to take are:
- Contact the nearest British embassy (or High Commission/Consulate)
- If you are on an organised tour, let the organisers know what has happened
- If you are staying in a resort, let a representative know
- Most holiday resorts and organisations have welfare representatives who can help you during this emotional time. You can also contact family at home and speak with them if you are at a loss of what to do.
- If you are travelling abroad and staying at an Airbnb, or accommodation that is not booked under an organisation, you may want to contact your family first. Then let the local police know, as they will be able to help you get in touch with the nearest British embassy.
If they are abroad and you are not
- If a loved one dies abroad while you are at home in the UK, the British consulate is legally obligated to contact the next-of-kin. You may find out from the embassy itself, or the police force may be instructed to tell you.
- If you find out through a package holiday representative, or tour operator for example, it is important to contact the Foreign and Commonwealth Office. They will keep you up to date with what’s happening and can help you decide arrangements.
- Finding out about a loved one’s death when you are not with them is a confusing, difficult situation. There are steps you must take when this happens but remember you can always ask family or close friends to help you.
Registering a death abroad
You must register your loved one’s death in the country where they passed away. If you are unsure about how to do this, your nearest British embassy will be able to help you.It is important to note that you must also register the death with the Foreign and Commonwealth Office in the UK. If your loved one died while on a ship or plane, you must register the death in the country that the ship or plane is registered to and not where the ship or plane was at the time of death. The British embassy can help you get hold of this information. More information about registering a death abroad can be found on the gov.uk web site https://www.gov.uk/register-a-death/y/overseas
How to bring the body home
Bringing a body home from abroad can be straightforward process. To bring your loved one
home, follow these steps:
- Obtain an English translation of the Death Certificate
Get permission to bring the body home – this is usually granted by a coroner in the country where your loved one passed away
- Inform a coroner at home if the death was sudden, violent or unnatural – an investigation will need to be conducted
- When your loved one’s body is returned home, you must take the translation of the Death Certificate to the register office, in the location where you would like the funeral to be conducted.
How to bring a body back from abroad for a UK funeral
-If a loved one dies abroad, most families will go through the process of bringing the body home for a funeral in the UK. This process is known as Body Repatriation.
-Repatriation simply means returning the deceased to their country of origin.
The following is breakdown of how to begin the body repatriation process for your loved one:
Notify British authorities - you will need to inform the nearest British embassy of your loved one’s death before you can begin repatriating their body. Find out who to notify after a death.
Register the death - do this at a register office where your loved one died. Then,you will need to get the Death Certificate translated and liaise with the coroner. They will be able to give you permission to repatriate the body.
Find out if the individual had repatriation insurance - repatriating a body can be costly. There are considerations such as embalming expenses and shipping costs,and the bureaucracy of the entire process. Therefore, it is important to check your loved one’s insurance policy. Many travel insurance companies will include body repatriation as part of their policy but dying abroad with no insurance could result in the next-of-kin having to pay fees. Once you have all the relevant documentation and permissions granted, you will be able to repatriate your loved one’s body back home.
The following sites were referenced for information contained within this document:
GOV-UK: https://www.gov.uk
Dignity Funeral: https://www.dignityfunerals.co.uk
https://the.ismaili/uk/bereavement-abroad
The Last Anointing
For centuries, Catholic priests have anointed the dying with oil. The ritual has become extraordinarily difficult during the coronavirus pandemic. But in rare instances priests have still been able to offer last rites.
BEYOND THE GLASS LAY A man, unconscious in the electric blue light, shrouded in tubes. His family was not allowed to visit. His body could not be touched.
Father Ryan Connors stood at the door watching, his Roman collar barely visible beneath his face shield.
Since the coronavirus pandemic began, he had gone to the bedsides of Covid-19 patients across the Boston area to perform one of the oldest religious rituals for the dying: the Roman Catholic practice commonly called last rites.
For centuries, priests have physically anointed the dying with oil to heal body and soul, if not in this life, in the next. Many Catholics have spent their entire lives trusting that in their most difficult hours a priest, and through him God, would come to their aid.
On this Tuesday morning, in the intensive care unit at St. Elizabeth’s Medical Center, west of the city, all that Father Connors knew about the patient was his name, and that his family had called for a priest.
He had a clear plastic bag with a cotton ball containing a few drops of holy oil. He carried a photocopy of pages from a liturgical book.
At 10:18 a.m., he slid open the door. He walked over to the bed, careful to avoid the tubes on the ground.
He stretched out his hand, and began to pray.
THE CORONAVIRUS HAS LED THE United States to the valley of the shadow of death. In just three months, a microscopic particle has laid bare human mortality. The entire nation has worked to avoid death, shutting down cities, masking faces in the streets, and isolating the dying from their loved ones in their final hours. And yet, more than 100,000 people have died, and often, died alone.
Many rituals, a guide through life’s most sacred moments, have been impossible. Children said final goodbyes to dying parents through windows or on FaceTime, if they bid farewell at all. Only rarely have religious leaders been allowed into hospitals and nursing homes. Families attend funerals on Zoom.
The country is facing a deeply personal crisis of spirit, not only of health or economics. A virus has forced a reckoning with the most intimate questions we have, questions not only about how we live, but also about how we die. About what we can control, and what we cannot. About how to name human dignity, despair and hope. And especially about how to make meaning of our final hours on this earth.
“This major disaster is going to change our relationship to death; I’m not exactly sure how, but I am certain it will,” Shannon Lee Dawdy, professor of anthropology at the University of Chicago, said. “This is happening psychologically to us all.”
Long before the rise of the major religions of the modern world, humans have used rituals to process death. They have honored the sacredness of life by burying the dead. They have offered incantations or objects to prepare people for an afterlife.
This pandemic arrived in a country drifting away from many of its faith traditions. Christianity, the majority religion in America, has been slowly declining for decades. During the flu pandemic of 1918, many churches closed for services, but there was little question that a minister could visit the dying. A century ago, priests were “answering sick calls night and day,” one Catholic newspaper reported at the time. Now nurses and doctors, not spiritual leaders or families, are most likely to be death’s witnesses.
Not too many generations ago, the family of a person who died might wear black for months, stop all the clocks in the house, close the shutters, and put straw on the road to dull sounds, said Teresa Berger, professor of liturgical studies at Yale Divinity School.
“There was a vast ritual practice around death and dying that we today have constrained,” she said. “We don’t know how to accompany the dying ritually, we leave that to the hospital.”
Some rituals have remained. Jewish families wash the body after death and sit shiva. Many Muslims turn a dying loved one’s bed toward Mecca. And in Catholicism, there are last rites.
As coronavirus cases surged in Boston, Cardinal Sean P. O’Malley, the Roman Catholic archbishop, designated a task force of 21 priests to be trained to safely anoint Covid-19 patients. The city, heavily Catholic, is one of the few places in the country where some hospitals have allowed priests to enter during the pandemic.
Photos and more...
https://www.nytimes.com/interactive/202 ... rites.html
For centuries, Catholic priests have anointed the dying with oil. The ritual has become extraordinarily difficult during the coronavirus pandemic. But in rare instances priests have still been able to offer last rites.
BEYOND THE GLASS LAY A man, unconscious in the electric blue light, shrouded in tubes. His family was not allowed to visit. His body could not be touched.
Father Ryan Connors stood at the door watching, his Roman collar barely visible beneath his face shield.
Since the coronavirus pandemic began, he had gone to the bedsides of Covid-19 patients across the Boston area to perform one of the oldest religious rituals for the dying: the Roman Catholic practice commonly called last rites.
For centuries, priests have physically anointed the dying with oil to heal body and soul, if not in this life, in the next. Many Catholics have spent their entire lives trusting that in their most difficult hours a priest, and through him God, would come to their aid.
On this Tuesday morning, in the intensive care unit at St. Elizabeth’s Medical Center, west of the city, all that Father Connors knew about the patient was his name, and that his family had called for a priest.
He had a clear plastic bag with a cotton ball containing a few drops of holy oil. He carried a photocopy of pages from a liturgical book.
At 10:18 a.m., he slid open the door. He walked over to the bed, careful to avoid the tubes on the ground.
He stretched out his hand, and began to pray.
THE CORONAVIRUS HAS LED THE United States to the valley of the shadow of death. In just three months, a microscopic particle has laid bare human mortality. The entire nation has worked to avoid death, shutting down cities, masking faces in the streets, and isolating the dying from their loved ones in their final hours. And yet, more than 100,000 people have died, and often, died alone.
Many rituals, a guide through life’s most sacred moments, have been impossible. Children said final goodbyes to dying parents through windows or on FaceTime, if they bid farewell at all. Only rarely have religious leaders been allowed into hospitals and nursing homes. Families attend funerals on Zoom.
The country is facing a deeply personal crisis of spirit, not only of health or economics. A virus has forced a reckoning with the most intimate questions we have, questions not only about how we live, but also about how we die. About what we can control, and what we cannot. About how to name human dignity, despair and hope. And especially about how to make meaning of our final hours on this earth.
“This major disaster is going to change our relationship to death; I’m not exactly sure how, but I am certain it will,” Shannon Lee Dawdy, professor of anthropology at the University of Chicago, said. “This is happening psychologically to us all.”
Long before the rise of the major religions of the modern world, humans have used rituals to process death. They have honored the sacredness of life by burying the dead. They have offered incantations or objects to prepare people for an afterlife.
This pandemic arrived in a country drifting away from many of its faith traditions. Christianity, the majority religion in America, has been slowly declining for decades. During the flu pandemic of 1918, many churches closed for services, but there was little question that a minister could visit the dying. A century ago, priests were “answering sick calls night and day,” one Catholic newspaper reported at the time. Now nurses and doctors, not spiritual leaders or families, are most likely to be death’s witnesses.
Not too many generations ago, the family of a person who died might wear black for months, stop all the clocks in the house, close the shutters, and put straw on the road to dull sounds, said Teresa Berger, professor of liturgical studies at Yale Divinity School.
“There was a vast ritual practice around death and dying that we today have constrained,” she said. “We don’t know how to accompany the dying ritually, we leave that to the hospital.”
Some rituals have remained. Jewish families wash the body after death and sit shiva. Many Muslims turn a dying loved one’s bed toward Mecca. And in Catholicism, there are last rites.
As coronavirus cases surged in Boston, Cardinal Sean P. O’Malley, the Roman Catholic archbishop, designated a task force of 21 priests to be trained to safely anoint Covid-19 patients. The city, heavily Catholic, is one of the few places in the country where some hospitals have allowed priests to enter during the pandemic.
Photos and more...
https://www.nytimes.com/interactive/202 ... rites.html
FORCED CREMATION OF COVID DEAD IN SRI LANKA FURTHER MARGINALIZES MUSLIM COMMUNITY
Baby Shaayiq Faz was just 20 days old when he died. He was the youngest Covid victim in Sri Lanka, born amid a pandemic and cremated before reaching his first birthday. Officials at a Sri Lankan hospital claim the baby tested positive for Covid, a result that confused the parents, who have tested negative. Cremation is a common method to dispose of the dead throughout the world. However, the practice is not universally accepted. Muslims consider cremation a forbidden practice that desecrates the body.
As one hadith notes, only Allah is allowed to punish with fire. Another hadith proclaims that breaking a bone of the dead is like breaking the bone of a living person—it is forbidden. Muslim scholars around the world have noted that certain practices, such as the ritual bathing of the body, can be modified during times of emergencies, including pandemics. Additionally, the number of people present at a Muslim funeral can also be reduced as long as the funeral prayer and burial occurs. Further modifications have also been adopted by Muslims, such as increased distance during prayer. Muslims are meant to stand next to each other, but most mosques now ask adherents to stand six feet apart. Cremation, though, remains non-negotiable and has been condemned by Muslim leaders throughout the world, including Sri Lanka.
According to early health guidelines issued by the Sri Lankan Health Ministry, the body of a person who has died from Covid should not be washed or touched but placed in a sealed bag in a coffin. The guidelines further stated that in addition to cremation, burial was allowed, provided that the grave was deep enough not to touch ground water. These guidelines were later changed without warning.
The controversy erupted in early April 2020, when the Sri Lankan Health Ministry made cremations compulsory for victims of the coronavirus. Muslim leaders and activists quickly criticized the guidelines which are considered to be at odds with those issued by the World Health Organization. Hilmy Ahamed, vice president of the Muslim Council of Sri Lanka stated, “The Muslim community sees this as a racist agenda of extremist Buddhist forces that seem to hold the government to ransom.” Biraj Patnaik, South Asia director at Amnesty International, said in a statement, “At this difficult time, the authorities should be bringing communities together and not deepening divisions between them.” Karu Jayasuriya, the current Speaker of the Parliament, tweeted, “Both Covid and racism are killer contagions, that sickens anyone who catches them. Ironically, we lock down on one, and open the floodgates to the other.” The United States Commission on International Religious Freedom also tweeted that they are “concerned with reports of forced cremation of Muslims who died from coronavirus.”
As of December 10, 2020, there have been 146 Covid deaths in Sri Lanka with a disproportionate number coming from the Muslim community; despite making up less than 10% of the population, Muslims account for nearly half of the reported deaths. A Muslim leader in Sri Lanka informed the authors that the number is actually higher, and that 82 Muslims have died, with over 70 cremations. The cremation of the victims was carried out by the state without the approval of the families. When Muslim and Christian families of cremated victims brought their case to the Supreme Court, the court refused to hear the case. In protest, Muslim families have started to refuse the remains of their family members. To make matters worse, the government charges the families, many of them poor, upwards of $300 for cremation services.
Sri Lanka is the only country, besides China, that mandates cremation for Covid victims. Despite being a virus spread through respiratory droplets, the government has expressed concern that burial of the bodies would contaminate the groundwater. Early in the pandemic, Muslims were blamed for the spread of the virus and non-Muslims were warned to not buy food from Muslim vendors.
There’s been similar anti-Muslim sentiment and disinformation in India as well. In previous pandemics, particularly Ebola, preparations of the dead were seen as a leading cause of viral spread. While care should certainly be taken with the handling of bodies that have passed from Covid, the risk of viral spread is limited, and cremation is not necessary. The continued practice of forced cremation represents a violation of human rights and religious freedom. As the World Health Organization has noted, “there are no health advantages of cremation over burial.”
The treatment of the minority Muslim population in Sri Lanka has been of increasing concern since the end of the Civil War in May 2009. With the defeat of the Liberation Tigers of Tamil Eelam (LTTE, or Tamil Tigers), which killed at least 40,000 people in the last five months alone by conservative UN estimates, there was a global push for justice, human rights, and reconciliation on the island. Instead, what seems to have happened is that the government and Sinhala-nationalist elements in the country have taken advantage of the crisis in order to target a minority population.
There are many reasons to believe this explanation given the recent history of the area:
- In September 2011, a 300-year-old Muslim shrine in Anuradhapura was destroyed.
- In April 2012, thousands forcibly entered a mosque in Dambulla and destroyed everything inside.
- In March 2013, a mob led by Buddhist monks attacked a series of Muslim owned businesses in the capital city of Colombo.
- In June 2014, several days of communal violence erupted after an altercation between a Buddhist monk and three Muslim youth.
- In February 2018, fueled by online misinformation about Muslims secretly sterilizing Sinhalese people, violence erupted in the small town of Ampara and spread to other areas as well.
- And after the April 2019 Easter terrorist attacks, anti-Muslim violence once again erupted on the island.
With the rise of the pandemic, misinformation about coronavirus has been seamlessly incorporated into existing prejudice against Muslims. The government’s policy of forced cremation during the pandemic will only serve to further marginalize Muslims and create further fractures within the community paving the way for future communal conflict. The government of Sri Lanka, as such, should follow suggestions by the WHO, infectious disease specialists, and human rights organizations around the world and abandon the practice of forced cremations.
https://religiondispatches.org/forced-c ... community/
Baby Shaayiq Faz was just 20 days old when he died. He was the youngest Covid victim in Sri Lanka, born amid a pandemic and cremated before reaching his first birthday. Officials at a Sri Lankan hospital claim the baby tested positive for Covid, a result that confused the parents, who have tested negative. Cremation is a common method to dispose of the dead throughout the world. However, the practice is not universally accepted. Muslims consider cremation a forbidden practice that desecrates the body.
As one hadith notes, only Allah is allowed to punish with fire. Another hadith proclaims that breaking a bone of the dead is like breaking the bone of a living person—it is forbidden. Muslim scholars around the world have noted that certain practices, such as the ritual bathing of the body, can be modified during times of emergencies, including pandemics. Additionally, the number of people present at a Muslim funeral can also be reduced as long as the funeral prayer and burial occurs. Further modifications have also been adopted by Muslims, such as increased distance during prayer. Muslims are meant to stand next to each other, but most mosques now ask adherents to stand six feet apart. Cremation, though, remains non-negotiable and has been condemned by Muslim leaders throughout the world, including Sri Lanka.
According to early health guidelines issued by the Sri Lankan Health Ministry, the body of a person who has died from Covid should not be washed or touched but placed in a sealed bag in a coffin. The guidelines further stated that in addition to cremation, burial was allowed, provided that the grave was deep enough not to touch ground water. These guidelines were later changed without warning.
The controversy erupted in early April 2020, when the Sri Lankan Health Ministry made cremations compulsory for victims of the coronavirus. Muslim leaders and activists quickly criticized the guidelines which are considered to be at odds with those issued by the World Health Organization. Hilmy Ahamed, vice president of the Muslim Council of Sri Lanka stated, “The Muslim community sees this as a racist agenda of extremist Buddhist forces that seem to hold the government to ransom.” Biraj Patnaik, South Asia director at Amnesty International, said in a statement, “At this difficult time, the authorities should be bringing communities together and not deepening divisions between them.” Karu Jayasuriya, the current Speaker of the Parliament, tweeted, “Both Covid and racism are killer contagions, that sickens anyone who catches them. Ironically, we lock down on one, and open the floodgates to the other.” The United States Commission on International Religious Freedom also tweeted that they are “concerned with reports of forced cremation of Muslims who died from coronavirus.”
As of December 10, 2020, there have been 146 Covid deaths in Sri Lanka with a disproportionate number coming from the Muslim community; despite making up less than 10% of the population, Muslims account for nearly half of the reported deaths. A Muslim leader in Sri Lanka informed the authors that the number is actually higher, and that 82 Muslims have died, with over 70 cremations. The cremation of the victims was carried out by the state without the approval of the families. When Muslim and Christian families of cremated victims brought their case to the Supreme Court, the court refused to hear the case. In protest, Muslim families have started to refuse the remains of their family members. To make matters worse, the government charges the families, many of them poor, upwards of $300 for cremation services.
Sri Lanka is the only country, besides China, that mandates cremation for Covid victims. Despite being a virus spread through respiratory droplets, the government has expressed concern that burial of the bodies would contaminate the groundwater. Early in the pandemic, Muslims were blamed for the spread of the virus and non-Muslims were warned to not buy food from Muslim vendors.
There’s been similar anti-Muslim sentiment and disinformation in India as well. In previous pandemics, particularly Ebola, preparations of the dead were seen as a leading cause of viral spread. While care should certainly be taken with the handling of bodies that have passed from Covid, the risk of viral spread is limited, and cremation is not necessary. The continued practice of forced cremation represents a violation of human rights and religious freedom. As the World Health Organization has noted, “there are no health advantages of cremation over burial.”
The treatment of the minority Muslim population in Sri Lanka has been of increasing concern since the end of the Civil War in May 2009. With the defeat of the Liberation Tigers of Tamil Eelam (LTTE, or Tamil Tigers), which killed at least 40,000 people in the last five months alone by conservative UN estimates, there was a global push for justice, human rights, and reconciliation on the island. Instead, what seems to have happened is that the government and Sinhala-nationalist elements in the country have taken advantage of the crisis in order to target a minority population.
There are many reasons to believe this explanation given the recent history of the area:
- In September 2011, a 300-year-old Muslim shrine in Anuradhapura was destroyed.
- In April 2012, thousands forcibly entered a mosque in Dambulla and destroyed everything inside.
- In March 2013, a mob led by Buddhist monks attacked a series of Muslim owned businesses in the capital city of Colombo.
- In June 2014, several days of communal violence erupted after an altercation between a Buddhist monk and three Muslim youth.
- In February 2018, fueled by online misinformation about Muslims secretly sterilizing Sinhalese people, violence erupted in the small town of Ampara and spread to other areas as well.
- And after the April 2019 Easter terrorist attacks, anti-Muslim violence once again erupted on the island.
With the rise of the pandemic, misinformation about coronavirus has been seamlessly incorporated into existing prejudice against Muslims. The government’s policy of forced cremation during the pandemic will only serve to further marginalize Muslims and create further fractures within the community paving the way for future communal conflict. The government of Sri Lanka, as such, should follow suggestions by the WHO, infectious disease specialists, and human rights organizations around the world and abandon the practice of forced cremations.
https://religiondispatches.org/forced-c ... community/
Chand Raat of Sha’ban 1442 – 13th March 2021
BY ISMAILIMAIL POSTED ON MARCH 13, 2021
“An Islamic Perspective on Death”
by Sadruddin Noorani, Chicago, USA
The Ismaili Muslim community comes together at times of sorrow and grief. There are a range of ceremonies we associate with mayyat or passing away of a soul from this world. When we hear news of someone’s death, as Muslims, we recite Ayah 156 of Sura al-Baqara: Inna li-llahi wa inna ilay-hi raji’un, meaning “Surely we belong to Allah and to Him we shall return“. The acceptance of eternal life of the soul and the absolute Will of God is best reflected in the above Surah.
The ayats before and after this verse (ayah 155-157) offer additional understanding of death in Islam, as under:
“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere who say, when afflicted with calamity: to God we belong and Him is our return. They are those on whom (descend) blessings from God, and mercy, and they are the ones that receive guidance.”
While we might not always understand God’s Will or His Intent for us, we recognize the temporary nature of our existence in this world and that only our souls are eternal. In uttering this phrase from the Holy Quran we confirm two truths. First, that we are all created by the same God, al-Khalik (the Creator) and, therefore, we are united as brothers and sisters in humanity. The second is that there will come a day when we are no longer a part of this world and we will return to our Creator.
While death is a sad time, it is also a soul’s re-union with the Divine. The Muslim mystics to the death of an individual as his wedding night, for it is at this time that she/he is united once again with the subject of their Divine Love. Even though we may not recognize this immediately, we are accepting of this when we say “Shukr” to those close to the deceased in essence we are saying “Shukr Al-Hamdulillah,” recognizing that God has taken one of his creatures back into Himself.
It is in this understanding of return to God that one finds consolation and solace at a time of severe loss and significant grief. Weeping and feelings of sadness are certainly considered normal, as these are signs of tenderness and compassion in the heart; however, indulgence in excessive expression of unrestrained grief is discouraged. Believers are urged to bear pain and affliction with patience, seeking God’s Mercy for strength and courage in the face of calamity.
As a community, we support each other in important ways at times of difficulty, sorrow and tragedy. One of these occasions is at times of death. We get together to prepare the body of the deceased, perform the final rights and pray for the soul of the deceased. We also ensure that the departed’s family members are looked after at this time of need so that their burden/sorrow is minimized. In many of the older documents of the community from the early 20th century, show that at least one member of each family was highly encouraged to attend funerals and pray for the deceased. Many community members still observe this tradition and attend funerals even if they do not know them or are not related to the deceased. On these occasions, our best selves emerge as we demonstrate our support and care for the grieving family. Our thoughts and prayers for the deceased also remind us of this transient world and the journey of our own souls.
“Astaghfir ullah Rabbi, Wa’ata’ubu ilay-hi” is recited for the benefit of the ruhani, meaning “Verily, I seek forgiveness from Allah, who is my Lord-Sustainer, and I return towards Him in repentance”. In reciting this phrase, we pray to God on behalf of the deceased while reaffirming our own shortcomings and asking for forgiveness. At this moment, the individual and community exist at the same time.
The austere, subdued burial is observed in line with Islamic tradition that all people – even Kings – are equal in death before God.
Pir Shams’s Garbi (poetry) in Gujarati, chapter 9 verses 19-21, state:
Bhai eklare uthkar jaengere lol. – O’Brother! You will have to go alone.
Kuchh dharam liyo tame sathiyare lol. – Take some good deeds with you.
Em ginan gur bolyare lol. – Pir Shams (r.a) says in the ginan.
Death comes to all human beings. In religious traditions, the event of death is understood within a larger framework of human destiny and purpose. Just as life is viewed as meaningful, so too is death. Many religions see death not as the end of human/physical life, but as a transition to a life beyond death.
Death, like birth, is a transitory event in human life: one marks our entry in the world, while the other marks the end of our earthly life. In many societies death is marked by rituals that form the “rites of passage”, reflecting their beliefs, traditions and culture. When a person is near the point of dying, rites help that individual and his family to prepare for death. Rites are also performed during the funeral. After the funeral, other rites assist the family and relatives to resume normal life after a period of grieving.
The rites of death serve many purposes. Socially, they bring people in a family and community together during a difficult time. The family members of the deceased receive support and consolation from the people around them to help see them through a stressful period. Psychologically, these rites help individuals to come to terms with the fact of death and provide inner strength through which people begin to accept the loss of a family member or friend.
In religious traditions, rites that accompany death express the belief that life on earth is followed by life in the hereafter. The form that life after death takes is understood differently in different religions. We find a wide range of beliefs that refer to the experience of death and what happens in the hereafter. Symbolic language provides human beings with a creative means to engage with death as one of the great mysteries of life.
In the Qur’anic vision, human existence is part of the fabric of divine creation. Muslims understand life on earth as a short passage in eternity where the soul is given human form. Physical life on this earth is limited in time, but the life of the soul, that is, the spiritual life, is eternal, and the soul yearns to return to God. Muslims accept the gift of life as an “Amanah” – a trust and an opportunity – bestowed by God. Like birth, death is also accepted as the Will of God.
The Ismaili Muslim Tariqah has practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims. It is therefore noteworthy that burial ceremonies of Ismaili communities living in various regions of the world also reflect rites which are indigenous to their cultural traditions as well as those that are common to all Muslims.
When a Muslim passes away, prayers are recited during the funeral ceremonies, known as Namaz-i Janaza or Namaz-i Mayyit (‘prayers for the deceased’) and Fatiha which includes praying for forgiveness for all believing men/women and also the deceased, along with recitation of selected chapters and verses from the Holy Qur’an which include Surat al-Fatiha and Surat al-Ikhlas. At the burial site, we recite Fatiha twice – once for the deceased and a second time for all other deceased souls. Also recited are the takbir (‘Allahu Akbar’), the shahada, and the salawat, invoking blessings for the Prophet and his progeny. In Ismaili communities another rite is performed for the deceased on the same day in the evening during daily congregational prayers, which, like the Namaz-i Mayyit, includes recitation of selected verses from the Qur’an, as well as the salawat.
We come to Jamatkhana in the evening, as a community to participate in Ziyarat, Samar and Tasbih. The word Ziyarat means “to visit” or “to go on a journey” while Samar refers to the package (of prayers or good deeds) for the journey. Here the journey is of the soul towards eternity.
Another example of a burial rite in the Ismaili Tariqah is Chiragh-i Rawshan, a practice that is observed by Ismailis from the Da’i Nasir-i Khusraw tradition. Chiragh-i Rawshan means ‘luminous lamp’. It is one of the oldest surviving Ismaili traditions of the Central Asian region, in which when a person passes away, a gathering of believers is held in the home of the deceased, where a lamp is kindled, and selected verses from the Holy Qur’an are read, prayers and devotional poems are also recited. At the heart of this ceremony is glorification of God, praise for His Prophets and Imams, and prayers for divine grace and help. Prayers are offered for the eternal peace of the departed soul, as well as for the well-being of those who are alive. Here is an excerpt of a prayer recited during the Chiragh-i Rawshan ceremony:
“O Allah! O our Mawla! We have remembered, and we seek support for the departed soul and all the souls that have departed with the light of faith.”
Many Ismaili pirs and da’is, have used beautiful symbols and allegories to help us better understand the relationship between Mayyit and Bay’ah in light of the murid-Imam spiritual bond. Pir Hasanshah (1341-1449) calls upon his bay’ah to the Imam by asking him to become his “taaran-har”. One who comes to murids’ rescue in “duniya” and in “akhira”, the hereafter. Another beautiful example is the Gujarati poetry Darshan diyo mora nath by Syeda Imam-Begum (1785-1866), where she lovingly calls upon the assurance of her bay’ah, her permanent spiritual bond, to beseech the Imam with the following tender words:
“When the immaculate Lord comes to be the groom, He will be the consort of the universal bride.
On that day my Lord, summon me by your side.
Be sure, my Lord, to take my hand in yours.
Says Imam-Begum: listen, my Lord, do I ask of you, my Lord.”
A community is made up of its members. Each and every one of us, regardless of our differences, contribute to the well-being of the whole. While sometimes we might forget this, prayer and care are important aspects of a community’s well-being. In demonstrating this care, in providing comfort and praying for others, we come together as a stronger community, enveloping each and every one of us in our compassion, in our love and in our good wishes.
Muslims are encouraged to pray for forgiveness and mercy for the departed soul and to focus on the spiritual journey rather than the physical. The prayers and rituals aim to emphasize hope and inspiration for the believers. This emphasis stresses both the boundless Mercy of God as well as God’s prerogative as the sole Judge – Malik-i-Yaum-id-din – the Lord of the Day of Judgment.
Finally, this is also a time when the community comes together around the grieving family to provide comfort and solace. The community provides support and plays a key role in ensuring that the final rites are observed with dignity and compassionate care. In the Muslim tradition, it is considered a privilege to reach out to the family and participate in the rites of passage for the deceased.
https://ismailimail.blog/2021/03/13/cha ... arch-2021/
BY ISMAILIMAIL POSTED ON MARCH 13, 2021
“An Islamic Perspective on Death”
by Sadruddin Noorani, Chicago, USA
The Ismaili Muslim community comes together at times of sorrow and grief. There are a range of ceremonies we associate with mayyat or passing away of a soul from this world. When we hear news of someone’s death, as Muslims, we recite Ayah 156 of Sura al-Baqara: Inna li-llahi wa inna ilay-hi raji’un, meaning “Surely we belong to Allah and to Him we shall return“. The acceptance of eternal life of the soul and the absolute Will of God is best reflected in the above Surah.
The ayats before and after this verse (ayah 155-157) offer additional understanding of death in Islam, as under:
“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere who say, when afflicted with calamity: to God we belong and Him is our return. They are those on whom (descend) blessings from God, and mercy, and they are the ones that receive guidance.”
While we might not always understand God’s Will or His Intent for us, we recognize the temporary nature of our existence in this world and that only our souls are eternal. In uttering this phrase from the Holy Quran we confirm two truths. First, that we are all created by the same God, al-Khalik (the Creator) and, therefore, we are united as brothers and sisters in humanity. The second is that there will come a day when we are no longer a part of this world and we will return to our Creator.
While death is a sad time, it is also a soul’s re-union with the Divine. The Muslim mystics to the death of an individual as his wedding night, for it is at this time that she/he is united once again with the subject of their Divine Love. Even though we may not recognize this immediately, we are accepting of this when we say “Shukr” to those close to the deceased in essence we are saying “Shukr Al-Hamdulillah,” recognizing that God has taken one of his creatures back into Himself.
It is in this understanding of return to God that one finds consolation and solace at a time of severe loss and significant grief. Weeping and feelings of sadness are certainly considered normal, as these are signs of tenderness and compassion in the heart; however, indulgence in excessive expression of unrestrained grief is discouraged. Believers are urged to bear pain and affliction with patience, seeking God’s Mercy for strength and courage in the face of calamity.
As a community, we support each other in important ways at times of difficulty, sorrow and tragedy. One of these occasions is at times of death. We get together to prepare the body of the deceased, perform the final rights and pray for the soul of the deceased. We also ensure that the departed’s family members are looked after at this time of need so that their burden/sorrow is minimized. In many of the older documents of the community from the early 20th century, show that at least one member of each family was highly encouraged to attend funerals and pray for the deceased. Many community members still observe this tradition and attend funerals even if they do not know them or are not related to the deceased. On these occasions, our best selves emerge as we demonstrate our support and care for the grieving family. Our thoughts and prayers for the deceased also remind us of this transient world and the journey of our own souls.
“Astaghfir ullah Rabbi, Wa’ata’ubu ilay-hi” is recited for the benefit of the ruhani, meaning “Verily, I seek forgiveness from Allah, who is my Lord-Sustainer, and I return towards Him in repentance”. In reciting this phrase, we pray to God on behalf of the deceased while reaffirming our own shortcomings and asking for forgiveness. At this moment, the individual and community exist at the same time.
The austere, subdued burial is observed in line with Islamic tradition that all people – even Kings – are equal in death before God.
Pir Shams’s Garbi (poetry) in Gujarati, chapter 9 verses 19-21, state:
Bhai eklare uthkar jaengere lol. – O’Brother! You will have to go alone.
Kuchh dharam liyo tame sathiyare lol. – Take some good deeds with you.
Em ginan gur bolyare lol. – Pir Shams (r.a) says in the ginan.
Death comes to all human beings. In religious traditions, the event of death is understood within a larger framework of human destiny and purpose. Just as life is viewed as meaningful, so too is death. Many religions see death not as the end of human/physical life, but as a transition to a life beyond death.
Death, like birth, is a transitory event in human life: one marks our entry in the world, while the other marks the end of our earthly life. In many societies death is marked by rituals that form the “rites of passage”, reflecting their beliefs, traditions and culture. When a person is near the point of dying, rites help that individual and his family to prepare for death. Rites are also performed during the funeral. After the funeral, other rites assist the family and relatives to resume normal life after a period of grieving.
The rites of death serve many purposes. Socially, they bring people in a family and community together during a difficult time. The family members of the deceased receive support and consolation from the people around them to help see them through a stressful period. Psychologically, these rites help individuals to come to terms with the fact of death and provide inner strength through which people begin to accept the loss of a family member or friend.
In religious traditions, rites that accompany death express the belief that life on earth is followed by life in the hereafter. The form that life after death takes is understood differently in different religions. We find a wide range of beliefs that refer to the experience of death and what happens in the hereafter. Symbolic language provides human beings with a creative means to engage with death as one of the great mysteries of life.
In the Qur’anic vision, human existence is part of the fabric of divine creation. Muslims understand life on earth as a short passage in eternity where the soul is given human form. Physical life on this earth is limited in time, but the life of the soul, that is, the spiritual life, is eternal, and the soul yearns to return to God. Muslims accept the gift of life as an “Amanah” – a trust and an opportunity – bestowed by God. Like birth, death is also accepted as the Will of God.
The Ismaili Muslim Tariqah has practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims. It is therefore noteworthy that burial ceremonies of Ismaili communities living in various regions of the world also reflect rites which are indigenous to their cultural traditions as well as those that are common to all Muslims.
When a Muslim passes away, prayers are recited during the funeral ceremonies, known as Namaz-i Janaza or Namaz-i Mayyit (‘prayers for the deceased’) and Fatiha which includes praying for forgiveness for all believing men/women and also the deceased, along with recitation of selected chapters and verses from the Holy Qur’an which include Surat al-Fatiha and Surat al-Ikhlas. At the burial site, we recite Fatiha twice – once for the deceased and a second time for all other deceased souls. Also recited are the takbir (‘Allahu Akbar’), the shahada, and the salawat, invoking blessings for the Prophet and his progeny. In Ismaili communities another rite is performed for the deceased on the same day in the evening during daily congregational prayers, which, like the Namaz-i Mayyit, includes recitation of selected verses from the Qur’an, as well as the salawat.
We come to Jamatkhana in the evening, as a community to participate in Ziyarat, Samar and Tasbih. The word Ziyarat means “to visit” or “to go on a journey” while Samar refers to the package (of prayers or good deeds) for the journey. Here the journey is of the soul towards eternity.
Another example of a burial rite in the Ismaili Tariqah is Chiragh-i Rawshan, a practice that is observed by Ismailis from the Da’i Nasir-i Khusraw tradition. Chiragh-i Rawshan means ‘luminous lamp’. It is one of the oldest surviving Ismaili traditions of the Central Asian region, in which when a person passes away, a gathering of believers is held in the home of the deceased, where a lamp is kindled, and selected verses from the Holy Qur’an are read, prayers and devotional poems are also recited. At the heart of this ceremony is glorification of God, praise for His Prophets and Imams, and prayers for divine grace and help. Prayers are offered for the eternal peace of the departed soul, as well as for the well-being of those who are alive. Here is an excerpt of a prayer recited during the Chiragh-i Rawshan ceremony:
“O Allah! O our Mawla! We have remembered, and we seek support for the departed soul and all the souls that have departed with the light of faith.”
Many Ismaili pirs and da’is, have used beautiful symbols and allegories to help us better understand the relationship between Mayyit and Bay’ah in light of the murid-Imam spiritual bond. Pir Hasanshah (1341-1449) calls upon his bay’ah to the Imam by asking him to become his “taaran-har”. One who comes to murids’ rescue in “duniya” and in “akhira”, the hereafter. Another beautiful example is the Gujarati poetry Darshan diyo mora nath by Syeda Imam-Begum (1785-1866), where she lovingly calls upon the assurance of her bay’ah, her permanent spiritual bond, to beseech the Imam with the following tender words:
“When the immaculate Lord comes to be the groom, He will be the consort of the universal bride.
On that day my Lord, summon me by your side.
Be sure, my Lord, to take my hand in yours.
Says Imam-Begum: listen, my Lord, do I ask of you, my Lord.”
A community is made up of its members. Each and every one of us, regardless of our differences, contribute to the well-being of the whole. While sometimes we might forget this, prayer and care are important aspects of a community’s well-being. In demonstrating this care, in providing comfort and praying for others, we come together as a stronger community, enveloping each and every one of us in our compassion, in our love and in our good wishes.
Muslims are encouraged to pray for forgiveness and mercy for the departed soul and to focus on the spiritual journey rather than the physical. The prayers and rituals aim to emphasize hope and inspiration for the believers. This emphasis stresses both the boundless Mercy of God as well as God’s prerogative as the sole Judge – Malik-i-Yaum-id-din – the Lord of the Day of Judgment.
Finally, this is also a time when the community comes together around the grieving family to provide comfort and solace. The community provides support and plays a key role in ensuring that the final rites are observed with dignity and compassionate care. In the Muslim tradition, it is considered a privilege to reach out to the family and participate in the rites of passage for the deceased.
https://ismailimail.blog/2021/03/13/cha ... arch-2021/
When someone dies, what happens to the body?
Mark Evely, Program Director and Assistant Professor of Mortuary Science, Wayne State University
Sat, July 31, 2021, 3:01 PM
Upwards of 2.8 million people die every year in the United States. As a funeral director who heads a university mortuary science program, I can tell you that while each individual’s life experiences are unique, what happens to a body after death follows a broadly predictable chain of events.
In general, it depends on three things: where you die, how you die and what you or your family decide on for funeral arrangements and final disposition.
In death’s immediate aftermath
Death can happen anywhere: at home; in a hospital, nursing or palliative care facility; or at the scene of an accident, homicide or suicide.
A medical examiner or coroner must investigate whenever a person dies unexpectedly while not under a doctor’s care. Based on the circumstances of the death, they determine whether an autopsy is needed. If so, the body travels to a county morgue or a funeral home, where a pathologist conducts a detailed internal and external examination of the body as well as toxicology tests.
Once the body can be released, some states allow for families to handle the body themselves, but most people employ a funeral director. The body is placed on a stretcher, covered and transferred from the place of death – sometimes via hearse, but more commonly these days a minivan carries it to the funeral home.
State law determines who has the authority to make funeral arrangements and decisions about the remains. In some states, you can choose during your lifetime how you’d like your body treated when you die. In most cases, however, decisions fall on surviving family or someone you appointed before your death.
Preparing the body for viewing
In a 2020 consumer survey conducted by the National Funeral Directors Association, 39.4% of respondents reported feeling it’s very important to have the body or cremated remains present at a funeral or memorial service.
To prepare for that, the funeral home will usually ask whether the body is to be embalmed. This process sanitizes the body, temporarily preserves it for viewing and services, and restores a natural, peaceful appearance. Embalming is typically required for a public viewing and in certain other circumstances, including if the person died of a communicable disease or if the cremation or burial is to be delayed for more than a few days.
Two funeral home staff stand behind a mortuary table
Two funeral home staff stand behind a mortuary table
When the funeral director begins the embalming process, he places the body on a special porcelain or stainless steel table that looks much like what you’d find in an operating room. He washes the body with soap and water and positions it with the hands crossed over the abdomen, as you’d see them appear in a casket. He closes the eyes and mouth.
Next the funeral director makes a small incision near the clavicle, to access the jugular vein and carotid artery. He inserts forceps into the jugular vein to allow blood to drain out, while at the same time injecting embalming solution into the carotid artery via a small tube connected to the embalming machine. For every 50 to 75 pounds of body weight, it takes about a gallon of embalming solution, largely made up of formaldehyde. The funeral director then removes excess fluids and gases from the abdominal and thoracic cavities using an instrument called a trocar. It works much like the suction tube you’ve experienced at the dentist.
Next the funeral director sutures any incisions. He grooms the hair and nails and again washes the body and dries it with towels. If the body is emaciated or dehydrated, he can inject a solution via hypodermic needle to plump facial features. If trauma or disease has altered the appearance of the deceased, the embalmer can use wax, adhesive and plaster to recreate natural form.
A funeral home worker handles cosmetics used to makeup the deceased.
A funeral home worker handles cosmetics used to makeup the deceased.
Lastly, the funeral director dresses the deceased and applies cosmetics. If the clothing provided does not fit, he can cut it and tuck it in somewhere that doesn’t show. Some funeral homes use an airbrush to apply cosmetics; others use specialized mortuary cosmetics or just regular makeup you might find at a store.
Toward a final resting place
If the deceased is to be cremated without a public viewing, many funeral homes require a member of the family to identify him or her. Once the death certificate and any other necessary authorizations are complete, the funeral home transports the deceased in a chosen container to a crematory. This could be onsite or at a third-party provider.
Man reaches into cremator with a long-handled tool.
Man reaches into cremator with a long-handled tool.
Cremations are performed individually. Still in the container, the deceased is placed in the cremator, which produces very high heat that reduces the remains to bone fragments. The operator removes any metal objects, like implants, fillings and parts of the casket or cremation container, and then pulverizes the bone fragments. He then places the processed remains in the selected container or urn. Some families choose to keep the cremated remains, while others bury them, place them in a niche or scatter them.
The year 2015 was the first year that the cremation rate exceeded the casketed burial rate in the U.S., and the industry expects that trend to continue.
When earth burial is chosen, the casket is usually placed in a concrete outer burial container before being lowered into the grave. Caskets can also be entombed in above-ground crypts inside buildings called mausoleums. Usually a grave or crypt has a headstone of some kind that bears the name and other details about the decedent.
Some cemeteries have spaces dedicated to environmentally conscious “green” burials in which an unembalmed body can be buried in a biodegradable container. Other forms of final disposition are less common. As an alternative to cremation, the chemical process of alkaline hydrolysis can reduce remains to bone fragments. Composting involves placing the deceased in a vessel with organic materials like wood chips and straw to allow microbes to naturally break down the body.
I’ve seen many changes over the course of my funeral service career, spanning more than 20 years so far. For decades, funeral directors were predominantly male, but now mortuary school enrollment nationwide is roughly 65% female. Cremation has become more popular. More people pre-plan their own funerals. Many Americans do not have a religious affiliation and therefore opt for a less formal service.
Saying goodbye is important for those who remain, and I have witnessed too many families foregoing a ceremony and later regretting it. A dignified and meaningful farewell and the occasion to share memories and comfort each other honors the life of the deceased and facilitates healing for family and friends.
This article is republished from The Conversation, a nonprofit news site
https://currently.att.yahoo.com/news/so ... 57471.html
Mark Evely, Program Director and Assistant Professor of Mortuary Science, Wayne State University
Sat, July 31, 2021, 3:01 PM
Upwards of 2.8 million people die every year in the United States. As a funeral director who heads a university mortuary science program, I can tell you that while each individual’s life experiences are unique, what happens to a body after death follows a broadly predictable chain of events.
In general, it depends on three things: where you die, how you die and what you or your family decide on for funeral arrangements and final disposition.
In death’s immediate aftermath
Death can happen anywhere: at home; in a hospital, nursing or palliative care facility; or at the scene of an accident, homicide or suicide.
A medical examiner or coroner must investigate whenever a person dies unexpectedly while not under a doctor’s care. Based on the circumstances of the death, they determine whether an autopsy is needed. If so, the body travels to a county morgue or a funeral home, where a pathologist conducts a detailed internal and external examination of the body as well as toxicology tests.
Once the body can be released, some states allow for families to handle the body themselves, but most people employ a funeral director. The body is placed on a stretcher, covered and transferred from the place of death – sometimes via hearse, but more commonly these days a minivan carries it to the funeral home.
State law determines who has the authority to make funeral arrangements and decisions about the remains. In some states, you can choose during your lifetime how you’d like your body treated when you die. In most cases, however, decisions fall on surviving family or someone you appointed before your death.
Preparing the body for viewing
In a 2020 consumer survey conducted by the National Funeral Directors Association, 39.4% of respondents reported feeling it’s very important to have the body or cremated remains present at a funeral or memorial service.
To prepare for that, the funeral home will usually ask whether the body is to be embalmed. This process sanitizes the body, temporarily preserves it for viewing and services, and restores a natural, peaceful appearance. Embalming is typically required for a public viewing and in certain other circumstances, including if the person died of a communicable disease or if the cremation or burial is to be delayed for more than a few days.
Two funeral home staff stand behind a mortuary table
Two funeral home staff stand behind a mortuary table
When the funeral director begins the embalming process, he places the body on a special porcelain or stainless steel table that looks much like what you’d find in an operating room. He washes the body with soap and water and positions it with the hands crossed over the abdomen, as you’d see them appear in a casket. He closes the eyes and mouth.
Next the funeral director makes a small incision near the clavicle, to access the jugular vein and carotid artery. He inserts forceps into the jugular vein to allow blood to drain out, while at the same time injecting embalming solution into the carotid artery via a small tube connected to the embalming machine. For every 50 to 75 pounds of body weight, it takes about a gallon of embalming solution, largely made up of formaldehyde. The funeral director then removes excess fluids and gases from the abdominal and thoracic cavities using an instrument called a trocar. It works much like the suction tube you’ve experienced at the dentist.
Next the funeral director sutures any incisions. He grooms the hair and nails and again washes the body and dries it with towels. If the body is emaciated or dehydrated, he can inject a solution via hypodermic needle to plump facial features. If trauma or disease has altered the appearance of the deceased, the embalmer can use wax, adhesive and plaster to recreate natural form.
A funeral home worker handles cosmetics used to makeup the deceased.
A funeral home worker handles cosmetics used to makeup the deceased.
Lastly, the funeral director dresses the deceased and applies cosmetics. If the clothing provided does not fit, he can cut it and tuck it in somewhere that doesn’t show. Some funeral homes use an airbrush to apply cosmetics; others use specialized mortuary cosmetics or just regular makeup you might find at a store.
Toward a final resting place
If the deceased is to be cremated without a public viewing, many funeral homes require a member of the family to identify him or her. Once the death certificate and any other necessary authorizations are complete, the funeral home transports the deceased in a chosen container to a crematory. This could be onsite or at a third-party provider.
Man reaches into cremator with a long-handled tool.
Man reaches into cremator with a long-handled tool.
Cremations are performed individually. Still in the container, the deceased is placed in the cremator, which produces very high heat that reduces the remains to bone fragments. The operator removes any metal objects, like implants, fillings and parts of the casket or cremation container, and then pulverizes the bone fragments. He then places the processed remains in the selected container or urn. Some families choose to keep the cremated remains, while others bury them, place them in a niche or scatter them.
The year 2015 was the first year that the cremation rate exceeded the casketed burial rate in the U.S., and the industry expects that trend to continue.
When earth burial is chosen, the casket is usually placed in a concrete outer burial container before being lowered into the grave. Caskets can also be entombed in above-ground crypts inside buildings called mausoleums. Usually a grave or crypt has a headstone of some kind that bears the name and other details about the decedent.
Some cemeteries have spaces dedicated to environmentally conscious “green” burials in which an unembalmed body can be buried in a biodegradable container. Other forms of final disposition are less common. As an alternative to cremation, the chemical process of alkaline hydrolysis can reduce remains to bone fragments. Composting involves placing the deceased in a vessel with organic materials like wood chips and straw to allow microbes to naturally break down the body.
I’ve seen many changes over the course of my funeral service career, spanning more than 20 years so far. For decades, funeral directors were predominantly male, but now mortuary school enrollment nationwide is roughly 65% female. Cremation has become more popular. More people pre-plan their own funerals. Many Americans do not have a religious affiliation and therefore opt for a less formal service.
Saying goodbye is important for those who remain, and I have witnessed too many families foregoing a ceremony and later regretting it. A dignified and meaningful farewell and the occasion to share memories and comfort each other honors the life of the deceased and facilitates healing for family and friends.
This article is republished from The Conversation, a nonprofit news site
https://currently.att.yahoo.com/news/so ... 57471.html