By Babatunde Jose
Recent events have necessitated a revisit of our Sermon on the practice of Fidau, particularly among the Muslims of western Nigeria. It is to all intents and purposes a syncretism of Islam and traditional burial practice.
Among the Yoruba of western Nigeria, Funeral rites or Isinku vary based on the deceased’s status, age, and the circumstances surrounding their death. The funeral process is referred to as Isinku, which translates to burial. Isinku is the honored way to transition the dead into the spiritual realm.
Broadly, there are two types of Isinku: Isinku àgbà or Ayeye (Non-sorrowful burial). Ayeye (celebration) is done when the deceased is an aged person who died of natural causes. Lavish ceremonial feasting follows the burial typically scheduled for the day after the funeral, or later. The feasting can sometimes last for days: Many animals are slaughtered for the purpose – rams, goats and fowls – and everybody in attendance wears colorful outfits and the atmosphere is celebratory.
Òkú Ọfò (sorrowful death) is a form of Isinku that is held when a young person dies. Such deaths are considered untimely as the individual is said to have not fulfilled his or her destiny before dying. Unfulfilled destiny can lead to a wandering soul that is unable to reach the spirit world and rest. In such deaths, there are no ceremonial activities and the whole village is thrown into mourning. Such burials are brief without the traditional ceremonial feasting.
The uses of many traditional burial rites have declined since the introduction of Christianity and Islam. But many Yoruba families still include some of these rites as part burial ceremony. These beliefs are abiding and are critical to the Yoruba identity and worldview and as such are deeply ingrained. In short we would be right to regard these burial rites as evidence of religious syncretism among the Yoruba. It is in this light therefore that we see the prevalence of the practice of fidau among Yoruba Muslims.
Islamic burial practices however, emphasize equality among all Muslims. Whether a person is rich or poor, their burial shroud remains the same: a simple white cotton cloth. This practice reinforces the message that in death, worldly distinctions are irrelevant.
The Prophet Muhammad (SAW) himself was buried in a white cotton shroud, setting a precedent for all Muslims to follow. His burial was simple, with no extravagant displays, further emphasizing the principle of humility.
The Sunnah says when the news of death reaches us, the first thing that we should say is: “Inna lillahi wa inna ilayhi raji’un (Truly! To Allah we belong and truly, to Him we shall return).” (Quran 2:156)
The burial should then be hastened as it is not permissible for Muslims to delay the burial in order for the maximum number of relatives to witness the burial.
Those present and the relatives of the deceased are allowed crying for a maximum period of three (3) days. Abdullah ibn Jafar narrated that the Prophet (SAW) delayed coming to visit Jafar’s family ‘for three days after his death’, then he came to them and said, “Do not cry for my brother after today.” (Abu Dawud, vol. 3, p. 1165, #4180)
Relatives of the deceased are obliged to be patient, practice self restraint, and gracefully accept Allah’s decree, because Allah has already promised mankind that He would test them: 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, Quran 2:155
It is forbidden to make a big affair about announcing anyone’s death, such as proclaiming it from the minarets of the mosques, announcing it in the market place, etc. However, a calmly expressed general announcement is allowed, based on the Prophet’s (SAW) practice.
The custom of organizing gatherings in the home, at the grave or in the masjid to give condolences to the family of the deceased is against the Sunnah of the Companions of the Prophet.
The obligation placed on the family of the deceased to prepare food for gatherings is incorrect. Furthermore, it contradicts the Prophet’s explicit instructions to relatives, friends and neighbors to send food to the bereaved family. (Al-Bukhari, vol. 7, p. 401, #593; Muslim, vol. 4, p. 1202, #5491. Collected by At-Tirmidhi, Abu Dawud and Ibn Majah (Sunan Ibn Majah, vol. 2, p. 455, #1610) and authenticated in Sahih Sunan Ibn Majah, vol. 1, p. 268, #1306)
This last injunction is the crux of this sermon. Today, we Muslims have gone against the tradition and we are all guilty of this infraction, especially in this clime. To all intents and purposes, we have exceeded the limits. Only Allah will forgive us. What we now term ‘celebration of life’ of the dead is nothing short of burnishing of our individual and collective ego.
Unfortunately we are lost in the art of personal egoistic practice. Even our Islamic clerics who should know and offer their ‘fatwa’ on such practice are present at such gatherings, sometimes struggling for take-away food and gift packs. Hence, rather than taking food to the bereaved, we now task the bereaved to hire caterer to make exotic food to entertain us. In a spate of seven days a situation of loss, grieve and bereavement suddenly transforms into one of merriment and jollification. Even the animals we watch on the Geographic Channel do not exhibit such lack of compassion and bestiality.
FIDAU is an Arabic word which means ‘Redemption’. Yet, the concept of redemption is alien to Islam.
It is very common in the Yoruba Muslim community where people wrongly use the word FIDAU to mean praying for the deceased. This is mostly done on the 8th day of the person’s demise or generally celebrated on the 40th day. Obviously this is an innovation to Islam.
When Abu Bakre died no one made a special prayer, even though he was the best of the Companions. The same was when Umar was killed, neither did people gather to pray or read the Quran for him. Uthman and Ali were killed and the people did not gather after a specific time to pray for them, ask mercy for them or prepare food for sympathizers.
The Prophet (SAW), when the news of Jafar’s death came to him said to his family, “Prepare food for the family of Jafar as something has occurred to them that is preoccupying them.”
Mourning according to the Sunnah is only for 3 days. According to the Sunnah, one should offer condolences to the bereaved family and leave. Ahmad and many other Hanafi scholars also hold this opinion. The Shariah has outlined that when someone passes away it is permissible to do acts of charity on his behalf and to make dua and Istighfar for him. Therefore, scholars have stated that to make such a specification of a ‘3-day’, ’40-days’ or ‘yearly’ and to practice such observances is ‘Bid’ah’, and a repulsive innovation.
The practices of some people nowadays, such as gathering for condolences, setting up tents, spreading carpets, selection of ‘aso-ebi’, are forbidden and must be avoided, especially when most of these acts are contradictory to the teachings of the Quran and Sunnah and are vestiges of pre-Islamic customs of Jahiliyyah.
In essence, what people do after the death of their parents, wives or husbands, sons or daughters in terms of inviting friends and relations on the third, seventh and fortieth days to offer some ‘special prayers’ for the deceased as ransom or fidau due to his or her lapses, remains an innovation or Bid’ah.
The prayer is inconsequential in changing the past of the dead. Allah will never accept a ransom from the families, friends and relations of a dead person if he or she did not pay his or her right dues to Allah when alive. No compensations or substitute for bad work done while alive, instead of a good one later.
In fact, the special fidau prayers which people consider as Islamic, is really not Islamic in any way! It is a an effort in the wrong direction. The Quran forewarns, thus: “That man can have nothing but what he strives for; That (the fruit of) his striving will soon come in sight;”(Quran 53: 39-40). The Quran also says: “Whoever works any act of Righteousness and has Faith, his endeavor will not be rejected: We shall record it in his favor.”.(Quran 21:94)
Similarly, Allah has given us an expansive liberty and freedom to choose to do good or bad while alive. Our chances of repentance are only during our lifetime. When we pass away, the chances become quiescent, dormant and frozen forever! There can be no repentance by proxy, because it is impossible for an empty sack to stand erect!
Lastly, we need to know that practicing (Bid’ah) innovation is a SIN in Islam as the Al-Hadith (Sahih Muslim) tells us:“Every innovation is a misguidance and every misguidance goes to Hell fire.”
This is the Islamic way! Our burial rites is either according to Islamic injunction or the cultural way. There should be no syncretism. May Allah grant us a perfect understanding of Islam, Ameen. Hihdna siratlmutaqm: May Allah guide and direct us to the right path. May Allah forgive our trespasses; Ameen!
Barka Juma’at and a happy Weekend
