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The Burial

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The Final Journey

The Sandaq would be taken out, with chanting Kalima Tayyab, on the shoulders of four men, the load being exchanged with a chain of other men sequentially. It had been a strong custom to carry the Janaza on foot, chanting the Kalima throughout the journey, upto the mosque attached to the burial ground. It was obligatory for a Muslim to rise and be standing in respect for a passing Janaza. It was considered Sunnah to bear, on one’s shoulder, at least one arm of the Sandak, for a while, until some one took it over and also to follow the Janaza for a few steps. The Janaza would be accompanied by three new water pots. It would also be accompanied, or followed immediately after burial, with a consignment of food, usually unleavened bread, rotis, known as Tosho, to be shared by those who dug the grave and any mendicants around.   

Consignment to Dust

The Sandaq would be placed in the prayer area with Ka’aba on its left. A raka’at of Namaz would be offered standing in front of the Janaza, which would then be moved to the brink of the grave, already dug and ready. The bandhs would now be loosened to help as ropes to lower the body into the inner pit, for the handlers standing on the shoulders of the outer pit. The body should be placed perpendicular to the direction of Ka’aba, as far as the layout of the burial ground would permit, with Ka’aba on the left, with the face slightly turned towards Qibla. After the body was lowered, the closest relatives would offer three fistfuls of mud formed as props that would be reverentially placed, one under the head, one under the chin and the third under the shoulder. The inner pit would then be closed with wooden planks  The mats were spread over the planks to prevent any mud entering the inner pit. The larger pit would then filled to ground level with the same mud excavated for making the grave. A tomb like formation being made two pieces of wood would be erected at either end, as markers, called Meezan and afterwards replaced with formed granite planks; a piece of the stem of a wild shrub would be planted at the head and the entire qabr wetted with water collected in the three pots which accompanied the Janaza. It was a custom to perambulate the qabr pouring water from one pot at a time, and breaking the pot at the end of each round, thus making three rounds. Somewhere in the unknown past, perambulation and breaking of the pots appears to have been discontinued as it closely resembled a non-Muslim culture. But the custom of carrying water in three pots had continued.

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The Grave

The grave was a set of two  concentric pits, a narrow one dug within a wider one. Walls of the inner ones were strengthened with wooden planks, 75 to 100 cms tall, erected by the sides, forming a box tall enough for a person to sit erect, when closed with wooden planks on the top,  for the ensuing questioning session. It was believed that the angel of death would briefly re-enter the Ruh into the body for the purpose. In the course of next few days the rich and affordable families converted the muddy qabr into permanent structures.

Right to the Final Rites

It was the right of the nearest male blood relative of the deceased to lead the prayer. Only in the absence or inability of such a person could anyone else, including the Qazi led the prayer. Thus the father, sons, brothers, first cousins, second cousins, all the last four according to seniority by age and the order of relationship, had the priority right in giving bath, performing Kafan, leading Namaz-e-Janaza, lowering the body into the grave and first offering of the prop, to the exclusion of all others present. 

 

Namaz-e-Janaza was never offered at home, either by men or women and leading the prayer by a woman was just unthinkable
 

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