BANDEJA DE BOLETERÍA

Entering this phase entails crossing a threshold (limen) that Islamic eschatologi- cal narratives often refer to as barzakh (‘barrier’, Qur’an 23:99-100), represent- ing an unbridgeable barrier between the deceased and the realm of the living. The term ‘barzakh’ is also used to indicate the time between individual death and resurrection: the so-called ‘life in the grave’ starts with the burial of the body. 13 _{Both personal and collective eschatology are enacted in concrete ritual:}

11 _{Collections of duas are available to believers through mosque organisations, pam-}

phlets and on the internet, for example on http://www.duas.org/death.htm.

12 _{Referred to as helal etmek or tezkiye etmek by Dessing (2001, p.157).}

13 _{References to barzakh are minimal in the Qur’an and although the Hadith provides}

more information, it has become common knowledge mainly through popular imagery (Lange, 2012). The rich barzakh imagery that evolved from the early centuries onwards is a “genuine Islamic product, a rare phenomenon on the eschatological market” (Eklund, 1941, p.82)

- Funeral rites - Mourning rites - Grave visits 4.3.2.1 Funeral rites

The final fard kifaya concerns the burial of a fellow Muslim. When interment takes place in the Netherlands the deceased is commonly buried in the Islamic graveyard – often a special part of the public cemetery. From the place where the Salat al Janaza was performed the corpse is taken to the cemetery by car, as distances are too great to be covered on foot. The bier is then carried from the car to the grave, the carriers switching every few steps as it is widely believed that ajr can be earned from this practice.

The construction of the grave is important, as it has to facilitate the es- chatological events to come. It is dug in such a way that the deceased can be laid facing the qibla and room is available for the angels to do their preliminary questioning. Hence the sides of Muslim graves are often supported by wooden scaffolding so that the body it will not be directly covered with soil. Since the passing of the Dutch Corpse Disposal Act in 1991 the use of a coffin is no long- er mandatory, but a coffin is also seen as convenient for transporting the body.14

When a coffin is used for moving the body from one place to another the shrouded body is often taken out for the actual burial and the coffin is placed upside down on the wooden scaffolding to create a kind of roofed house.15 _{This enables the deceased to sit up for the preliminary interrogation.}

Three men (preferably close relatives) place the corpse in the grave and turn it to the right facing Mecca. A piece of cloth might be spread over the grave when lowering the body of a woman. While doing so sura Taha (Qur’an 20:55) is re- cited: ‘_{from the earth We created you, into it We shall return you, and from it}

We shall raise you a second time’. In the grave the right cheek of the deceased is positioned to touch the soil and the ties at both ends of the kafan are unfas- tened. Everybody present throws three handfuls of earth into the grave while also reciting sura Taha, whereupon some men fill the grave. Sometimes the

Fatiha (Qur’an 1) is prayed by all just before and after the burial, and sura Ya-

sin (Qur’an 36) is recited once more. Immediately after the interment talqin

14 _{For repatriation a special coffin is still mandatory; this leaves the problem of whether}

to burry with or without a coffin to the bereaved in the country of origin.

15 _{Or the open coffin is placed in the grave and the coffin lid is placed on some stats to}

(lecturing and learning by heart) is performed to prepare the deceased for the preliminary judgment that is about to take place in the grave. It can be done by a family member, but more commonly the imam sits down at the head of the grave and addresses the deceased directly by name to ‘teach’ (prompt) him or her about God’s role in life and death, life in the grave and the articles of faith that the deceased has to present in the interrogation by the angels. An imam is involved, even though this practice is considered a new invention with no roots in primary sources. The talqin can take place after everyone has left but often happens in the presence of the bereaved, as it is believed to be a lesson not only for the deceased but also for those still alive. The first night after the burial close relatives often add some duas to their regular prayers at home for the par- don and peace of the departed soul.

Burial rites are considered to be very public, open to all members of the (adult male) Muslim community, an opportunity for even relative strangers to earn ajr for their hereafter.

4.3.2.2 Mourning rites

The fiqh allows grieving for a period of three days, the only period that the be- reaved take centre stage.16 _{During this mourning period, starting after the funer-}

al, friends and neighbours prepare food – mourning meals í for the bereaved family and encourage them to eat.

The time my husband died was very hectic, there were so many things to do and to organise, you go on and on… There is no time to think about yourself and what you are feeling. When I got home after the funeral, I found all my friends there… they cooked and they were there to take care of me. It brought tears to my eyes, it was heart-warming… (Personal conversation Samira, 9 June 2011)

Although Islamic sources limit mourning to these three days and the majority of Islamic scholars reject memorial gatherings as they don’t want grief to be revived, they are very common. The bereaved gather after the burial and mourn- ing gatherings are often held on the first three days, on the 7th and 40th day after the death of their loved one (sometimes also after a hundred days and on the first anniversary).

16 _{Only the mourning period of the widow (idda) is set at four months and ten days, the}

legally prescribed waiting period during which a woman may not remarry after being widowed or divorced (Qur’an 2:234).

Figure 5. The entrance of the general cemetery ‘Blerickse Bergen’. Through this gate the body is carried to the Muslim parcels

These gatherings are organised at home and commonly consist in reading the Qur’an (the whole Qur’an or certain verses) and preparing and serving of mourning meals.

After my father’s death we prepared a lot of meals, we even had some sheep killed, as a sacrifice… and we bought Fanta. We brought all of this to the Mo- roccan mosque my father always used to go to – they will give it to the people there. It is what we are used to doing in our own country. I don’t know if they were used to it in this mosque, but it is something we had to do. (Personal in- terview Ammar, 13 December 2010)

During the first three days the focus is on the bereaved and their loss and pro- vide an opportunity for the bereaved and the community to interact. Offering condolences, comfort and sympathy is seen as a good deed. During these first days there is also a practice of loud expressions of grief (like wailing, lamenta- tions, chest beating, tearing hair or clothes í mainly practised by women), something strongly condemned by Islamic scholars. These expressions of grief occur at a distance from the deceased so they will not be disturbed by it.

After the period of condolences, the focus shifts back to the deceased: mourning gathering turns into memorial gathering. The practice of sadaqa (Weir, 2012) í donating voluntary alms in name of the deceased í is common. Some families have meals and bottled soft drinks brought to the local mosque to be distributed to the community and close relatives take over certain duties of the deceased, like the zakat (charity, donating to a good cause – one of the five pillars of Islam), debts are paid, the Qur’an is recited, food is distributed, even a

hajj (pilgrimage to Mecca) may be undertaken in the deceased’s name. The de-

parted loved one is remembered in the niyya that is expressed inwardly before performing any of these rites.

4.3.2.3 Grave visits

Whereas mourning gatherings are collective, grave visits tend to be more per- sonal. Visiting the grave of a loved one is seen as important for both the de- ceased and the bereaved. Perceived as the physical or symbolic place where ‘life in the grave’ happens, it is a tangible place where contact with the deceased is sought. When visiting the grave, the deceased is greeted. One can pray (duas) at the grave to seek forgiveness for the deceased, thereby earning merit. It makes the people left behind very aware of what is awaiting them and that they should use their time on earth wisely. It is also widely believed that the

deceased can mediate for the living, as they have more direct access to God now. So personal problems of the living are brought to the grave, and when the grave is too far other solutions are found.

The graves of my deceased relatives are not in Venlo, they are far away in our village in Turkey. I know where they are and I can be in contact with them. You can pray to God to give a message to your departed loved one. It is really a strong connection that I feel. I do this almost every Thursday evening – that is the best day for it. When I read from the Qur’an I say out loud the names of those who are no longer here… I am one hundred per cent sure that my mes- sages will be given to them by God. I think they are waiting for my prayers on Thursday… (Personal interview Dilek, 20 January 2012)

A remarkable example of ritual creativity was proposed by Shukri. She actually opts for cremation in order to suit her changed circumstances and give her chil- dren the opportunity to visit her grave:17

I married a Dutch man 15 years ago and moved from Java to Venlo. My two youngest children from a previous marriage came with me, two others stayed in Indonesia. That makes me part of two countries now and makes it compli- cated when I die. Although I am very much aware of the Islamic objections to cremation, I see the division of my ashes among my children as my only op- tion. They have to take care of me after I die. But they should not keep my ashes in their house; they have to bury me so I can return to the earth like Islam prescribes. Allah will understand that I am in two countries and that is why I have to take these quite drastic measures. What choice do I have? (Personal interview Shukri, 24 November 2010)

The major holidays (especially Fridays, Ramadan, 27thor last day of Ramadan) and death anniversaries are considered particularly suitable days for grave vis- its. Although Islamic scholars write a lot about the prohibition to erect any structure on the grave or decorate it, this creed is widely ignored: material traces of grave visits are visible (plants, flowers, pictures, etc.) and headstones are placed on the grave.