A PRELIMINARY DESIGN OF JANAZAH WASHING AREA ...

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A PRELIMINARY DESIGN OF JANAZAH WASHING AREA: UPHOLDING

HUMAN DIGNITY IN THE LAST RITE-DIVERSITY AMONG DIFFERENT

BELIEVERS

Nabilah Zainal Abidin

Faculty of Built-Environment (Architecture)

Universiti Technology Malaysia

Zainal Abidin Akasah Faculty of civil and environmental engineering

Universiti tun hussein onn Malaysia

Muhammad husin kulliyyah of architecture and environmental design

International Islamic university Malaysia

ABSTRACT

This paper will discuss on literatures and the problems that occur to Muslim community

that are dealing with the activity of washing a janazah. The objectives of this study are

to perform the final religious obligation of burial, which includes washing the body,

shrouding, and performing janazah prayers for a deceased Muslim and to create

awareness of the Muslim community and other believers towards the importance of the

duty towards a deceased Muslim and respect towards the deceased. Last but not least

to upholding human dignity in the last rite and diversity among different believers. This

research has been written based on library search, internet retrieval, questionnaires in

order to get the information regarding to the activity. Analyses of interviews are also

conducted to help in organising the research. As a result it is to conclude that by

implementing a new design of wash area, it would help increase the awareness towards

a deceased Muslim and respect towards the deceased in the modern Islamic

community.

Key Words: Religious Obligation of Burial, Washing Janazah, Muslim Community,

Different Believers

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1.0 INTRODUCTION

With the increasing growth of information and

technology, many forget the fundamental things

in life. Striving to gain more wealth and

materialistic pleasures, that many of us forget

that we are not going to be living on this Earth

forever. Death is a very important topic as each

one of us will experience it one day. Islam is the

only religion that explains death in detail, from

when it happens, to what a Muslim should do

before, during and after a person dies.

It is the duty of every Muslim community to

perform the final religious obligation of burial,

which includes washing the body, shrouding,

and performing janazah prayers for a deceased

Muslim (Muslim Cemetery & trust, 2012). It is

also considered to be something that is common

knowledge to every Muslim to know, as death

occurs when you least expect it.

There is no doubt that the only guaranteed

event that will definitely face each and every

single living being; be they male or female, rich

or poor, black or white, sick or healthy, is death.

Despite the uneasiness people feel in talking

about or even merely thinking about this dark

topic, due to it’ unavoidable and inevitable

nature, it only makes sense to prepare for it.

1.1 RESEARCH AIM

The purpose of this study is to explain how to

wash and prepare a janazah, as well as

performing a survey on the awareness of the

public towards the Islamic funeral rites.

1.2 OBJECTIVE OF RESEARCH

The study has the following objectives;

To perform the final religious obligation of

burial, this includes washing the body,

shrouding, and performing janazah prayers

for a deceased Muslim.

To upholding human dignity in the last rite

and diversity among different believers.

To create awareness in the importance of

the human duty towards a deceased

Muslim and other believers to respect

towards the deceased.

1.3 PROBLEM STATEMENT

During the occurrence of death, Islam has

always encouraged that the funeral rites

towards the dead be hasten and that it may not

be delayed. The activity itself is considered an

obligation towards the whole Muslim

community and is Fard Kifayah, but more and

more Muslims are paying and delegating that

work and duty towards other people just

because they think that it is a burden on oneself

to carry it out. Some would rather have a

stranger wash and prepare the body of their

spouse or family member than to do it

themselves.

The awareness of the importance of the activity

is dwindling among the younger generations. It

is either because of their ignorance towards the

topic or just their lack of interest which may be

caused by the current design of a majority of the

washing areas. The designs itself may not be as

interesting and may give a negative perspective

towards the users.

1.4 SCOPE OF WORK

For this research, the authors will cover the

basic steps of washing and preparing of a

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janazah. This will include the area in which the

activity is done and the equipment used.

1.5 RESEARCH METHODOLOGY

The following methods were used to collect

various types of information that is needed to

achieve the mentioned objectives.

1.5.1 PRIMARY DATA

Data were collected during the field survey in

the form of:

1. Observation

Observation were made at the areas where the

washing area is available (eg; hospitals, mosques

and musollah) for a wider review.

2. Interviews

Interview is one of the methods used to get

information, and were made with the people in

charge of washing a janazah and those who

have had the experience.

3. Questionnaires

Distributed questionnaire forms to the people in

charge at the respective departments in

hospitals and mosques; the mortuary.

4. Case Study

Taking several examples of existing designs

those are available in the market for the details

to study the ergonomics and specifications to

get a better understanding.

5. Photography

Taking pictures of the existing product in all

aspects of user; wash area and the environment.

1.5.2 SECONDARY DATA

The secondary data were including literature

review from books, journals, the internet and

newspapers. All these will help the authors in

assisting with the research and study of the

current janazah washing areas.

2.1 LITERATURE REVIEWS

Death, according to the Collins Cobuild Advance

Dictionary of English 2009; is the permanent end

of the life of a person or animal. In Islam, death

is simply a transition state from one world to

another, like a birth. No one knows when or

where we will die or how it will happen (Arafat,

2003) .

2.1.1 DEATH IN ISLAM

There are many verses stating death in the

Quran such as;

"Everyone shall taste death. And only

on the day of resurrection shall you be

paid your wages in full. And whoever is

removed away from the fire and

admitted to paradise, this person is

indeed successful. The life of this world

is only the enjoyment of deception:"

(Quran 3:185),

"Every soul shall have the taste of

death" (Quran 29:57)’

In an authentic Hadith, Prophet Muhammad

(P.B.U.H) said:

"Remember the destroyer of pleasures-

death, for not a day passes upon the

grave except it says ‘I am the house of

remoteness; I am the house of

loneliness; I am the house of soil; I am

the house of worms” (Authentic-

Thermithi).

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2.1.2 ISLAMIC FUNERAL RITES

For a Muslim, death is a form of test and trial for

the human by means of which means of destiny

is determined. Death is the return of the soul to

its Creator, God, and the inevitability of death

and the Hereafter is never far from his

consciousness. When death is eminent, family

members of the dying and their most pious

friends should be present at their side to help

direct final thoughts towards Allah (swt),

recalling his or her good deeds, as well as Allah’s

mercy and favours

Prophet Muhammad (pbuh) said:

“Let no Muslim die except expecting

and hoping the best from Allah.”

(Muslim)

Family members and friends can advise the

dying person very gently (encouragement

without insistence) to say the shahada: "La

Illaha illallah", which means there is no God but

Allah, in a very kind and sincere manner as these

may be their last words. Abu Saeed Al-Khuduri

reported that Prophet Muhammad (pbuh) said:

“Help Muslims who are dying to say ‘La

Illaha illallah.’” (Muslim)

Family members should make Du’a

(supplication) to Allah to make the final

moments easy, and to forgive them. All efforts

should be made to fulfill any requests that the

person may have before dying. Immediately

after death, the eyes and the mouth of the

deceased should be closed, and the body

covered with a clean sheet. Those present

should say, “Innaa lillahi wa innaa ilayhi raji’un”

(“Surely we are from Allah, and to Him

is our return” [Al-Baqarah 2:156]).

Once again, a Du’a should be made seeking

Allah’s forgiveness for the deceased. The

hospital should be informed about Islamic

tradition, including not performing any autopsy

or surgeries on the body unless required by law.

Below is a checklist for washing and shrouding

of the dead;

1. 5 pieces of clean sheets, preferably

white material cut into the required

lengths

2. Approximately 15 yards of material

required.

3. 5 wraps for a woman.

4. 3 wraps for a man.

5. 3 thin strips of cotton for tying the

shroud. One long enough to go round

the middle of the body and two shorter

ones to secure the ends of the shroud.

6. 2 pieces of thicker material of any dark

colour to cover the body while washing

- Toweling material is recommended.

Each sheet should be at least one metre

squared.

7. 2 large clean towels for drying the

body. These should preferably not be

new, as towels that have been washed

absorb moisture better.

8. 2 pairs of strong rubber gloves.

9. A box of disposable surgical gloves.

10. Cotton wool and Shampoo.

11. Soap and liquid soap in a dispenser.

12. Nail polish remover, if required.

13. 2 pairs of scissors and Masking tape.

14. Camphor and a non-alcoholic form of

perfume.

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15. Bin bags for disposing of rubbish and

for taking soiled material and towels to

be washed.

16. Jug and a large bucket.

2.1.3 AL-GHUSUL (WASHING OF A DEAD

MUSLIM)

Figure 1: Position that is permissible to place the

body during ghusl.

Islam states in detail what a Muslim has to do

before, during and after the death of another

Muslim. Here Al-Ghusul or washing of a dead

Muslim, occurs after the death of the Muslim

has been determined. When a Muslim dies, it is

the responsibility of the deceased’s family

members to wash the body. If the kin or

relatives of the deceased are unable to be

located, then the responsibility falls to the

Muslim community to wash the body according

to the Islamic rites (BH, 2012).

Two or three person may perform the washing

as long as they; are a trustworthy and honest

adult Muslim(s), knows the steps according to

the Islamic way of washing the dead and are

able to wash the dead, and they must not make

any comment on the body of the deceased. The

Prophet (saw) said: "He who washes a Muslim

and conceals what he sees (i.e. bad odors,

appearance, and anything loathsome), Allah

grants him forgiveness forty times (or for forty

major sins)”. It is important to take note that if

the deceased is a male, then only a male shall be

allowed to wash the body, and if the deceased is

a female, then a female shall wash the body. If

the deceased is married, the spouse may

perform the washing, if the deceased is a child;

either male or female may perform the washing.

Figure 2: Washing of janazah-1

Place of Washing

The body of the deceased should be washed in a

clean, secluded and private place where clean

water and soap are available. Gloves and pieces

of cloth are needed. The body should be washed

with water and lotus leaf if possible and

camphor which will be used for the final wash. It

is better to wash the body three or five times,

any odd number more if it is necessary.

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Figure 3: Janazah washing area

Steps of Washing

Firstly, the body of the deceased is to be laid on

its back on the area of washing. The clothing

should be taken off and cutting any that is hard

to come off. A large towel is placed over the

body’s arwa (private parts). The head and upper

part of the body should be raised slightly so that

the water used to wash the body flows freely

down and does not run back to the body.

Starting with ‘Bismillah’’In the name of Allah’,

the washer will use a piece of cloth to wipe

away any dirt from the body and when that is

done, the piece is to be thrown away. The

washer then applies a slight pressure on the

stomach of the deceased to discharge any

impurities from the body. Then, the private

parts are washed and cleaned. The washer will

then perform an ablution (wudu) on the body

without inserting water into the nose and

mouth. Afterwards, the washer is to wash the

body with water and soap, starting from the

head which includes the hair, face, and beard

(men), followed by the upper body starting with

the right side, and then the left side, continuing

to the lower body also starting with the right

side, and then the left side.

Figure 4: Washing of janazah-2

For a female body, the hair should be untied,

loosened, washed, combed, and braided into

three braids which are then place behind her

back. For the last wash, camphor can be added

to the water or perfume can also be added. The

body is then dried off with a clean towel and

then fully wrapped in a white sheet. Um Atiyah

stated that: "When the daughter of Prophet

Muhammad (P.B.U.H) died, he instructed us:

‘Wash her three times, or more than that if you

feel it is necessary, with water and sidr (good

smelling leaves), and then after the last wash

apply some camphor to the body, then loosen

her hair, wash it, comb it, and make it in three

braids laid behind her back " (Bukhari &

Muslim). In the case of a martyr, the body

should not be washed at all. The Prophet (s.a.w)

said: "Do not wash them, for verily every wound

will emit musk on the Day of Judgement."

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For a person who bathes the body of the

deceased, it is desirable (Mustahab) that he/she

themselves take a bath once this process is over.

According to a narration from the blessed

Companion, Abu Hurayrah t The Holy Prophet r

said:

"The person who bathes the deceased

should himself take a bath." (Ibn

Majah)

2.1.4 AL-KAFAN (SHROUDING OF A DEAD

MUSLIM)

Shrouding of the body should begin after the

washing is done and the body has been dried

off. Inexpensive white sheets are recommended

to be used during the shrouding, as

extravagance is not recommended during the

kafan. Aisha relates that: "When the Prophet

Muhammad (P.B.U.H) died, he was shrouded in

three white sheets from Yemen" (Bukhari &

Muslim). The shrouding differs for both male

and female.

WOMAN'S SHROUD MEN'S SHROUD

Material 60" wide (5ft)

Length Width

1. Lifafah - Outer sheet 8 ft

by 5 ft

2. Sina'band (Chest wrap)

7 ft by 5 ft

3. Izar / Loin Cloth 7 ft by 5

ft

4. Qamis / Kurta or shirt 5

ft by 4/5 ft

Fold in half and from the

center make a T shaped

cut for the neck front

region without sleeves.

(sizes same as

woman’s)

It has a

1. Lifafah outer

sheet

2. Qamis / Shirt

3. Izar / loin cloth

5. Orhni / Scarf 4ft by 2 ft

3 stripes of cotton

material for keeping the

shroud in place

Figure 5: Shroud specifications

After a male body has been perfumed with

incense, three white winding sheets are used

that are clean and should be able to cover the

whole body of the deceased. Four seven feet

ropes are used to tie the sheets around the

body. For a female body, the kafan should be

done with five white garments which include

two winding sheets, a loose long-sleeve shirt

that covers the body from shoulders until the

feet, a waist wrapper and also a head veil. These

should be large enough that they can cover the

whole body of the deceased and the sheets can

also be perfumed with incense. Gatrad AR AND

Sheikh A. (2001).

Figure 6: Shrouding of janazah-3

After the washing and shrouding is finished, it is

recommended that the body should not be kept

for too long and that it should be taken quickly,

prayed for and then buried. The Salatul Janazah

(the funeral) is required to be performed in a

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congregation and is considered a collective

obligation, therefore a Muslim must not hesitate

to join this prayer whether related or not to the

deceased (ICBIIE, 1995).

Figure 7: Shrouding of janazah-4

Figure 8: Order of male kafan

Figure 9: Order of female kafan

Figure 10: How Qamis should be cut and folded

2.1.5 JANAZAH PRAYER

It is the right of a Muslim that when he passes

away other Muslims should pray Janazah prayer

for him. Janazah prayer is a supererogatory

prayer. If no one from the whole of the Muslim

Community offers the Janazah Prayers, then the

whole community will be considered sinful in

the sight of Allah. If some of the people offer the

Janazah prayer then the whole community will

be saved from the anger of Allah even though

the reward will only be given to the participants.

In many hadith, the Prophet Muhammad

emphasised and encouraged the Muslims to

attend funeral ceremonies. 1. Janazah prayer

should be offered in congregation, as this is

more rewarding. It can be prayed in more than

one congregation but by different people. 2.

Janazah prayer should be offered in an open

place but in case of rain or bad weather or any

other reason it can be prayed in a mosque or a

hall, etc. 3. It is makruh to perform the Janazah

salaah while the sun rises, when it passes the

meridian (Zawaal) and when it sets. Besides

these three times, which last for a very short

period, this salaah can be performed at any time

during the day or night. It can also be read after

the Asr salaah.

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WHILE PRAYING JANAZAH PRAYER

The Imam should stand level with the head and

shoulders of the dead body of a male, and

should stand level with the abdomen of a

female body.

WHERE JANAZAH PRAYER DIFFERS

Janazah prayer is very different from other

prayers in the sense that there are no ruku or

sujud or Tashahhud in it. There is no fixed time

for offering this prayer but makruh times must

be avoided. It has to be offered standing up.

Other conditions like purification, facing Qiblah,

dress etc. have to be observed as in the usual

prayers.

2.1.6 THE FUNERAL PROCESSION

After the Janazah prayer is performed the

janazah should be buried as soon as possible.

The Janazah should be carried and placed at the

Qiblah side of the grave. The head should be on

the right side of the grave if one faces the

Qiblah. It is desirable that Mahram or close

relatives (of a female janazah) enter the grave to

lower the body. The husband should not enter

the grave to bury his wife. It is Not Sunnah that

there be an odd number. All those who enter

the grave should face the Qiblah.

It is Mustahab to hold a sheet over the grave

while lowering and burying a female. If there is

fear of her Kafn opening then it is Wajib to do

so. It is Mustahab for those present to recite this

du`a whilst the body is being lowered. After

placing the body into the recess of the grave it is

sunnah to turn it onto it's Right side to face the

Qiblah. The strips of cloth tied at the head side,

chest and leg side should now be untied. The

recess should then be covered with unbaked

bricks, bamboo or timber

It is Mustahab to begin closing the recess or

trench from the leg side for males and from the

head side for females. All the remaining little

openings should be closed with mud or grass.

The use of any fabric or blankets is unnecessary

and wasteful. All those present should

participate to fill the kabr with at least three

handfuls of soil.

2.2 DEATH IN OTHER RELIGIONS AND

CULTURES

The purpose of this sub-topic is to make a

comparison and see the differences and

similarities that the majority of other religions

and cultures have in common on the matter of

death and what one will do during the funeral

rites (Abdul jalil, 2003).

According to anthropologist Ernest Becker

(1973), the idea of death, the fear of it, haunts

the human animal like nothing else; it is the

mainspring of human activity; activity designed

largely to avoid the fatality of death, to

overcome it by denying in some way that it is

the final destiny for man. There is much about

death to fear: Whether by accident, disease, or

intentional infliction by another human, the

path to death for all but a few fortunate humans

is accompanied by pain (MPGC, 1985).

Death can also be a lonely and isolating

experience (Feder 1976). Humans are social

beings, and it is our interactions with other

humans that complete our existence and give

our lives meaning. Death is thus separation from

everything that gives our life form; it is the loss

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of everything that we hold dear. The loss of a

loved one to death is often one of the most

emotionally painful experiences that a human

can have (Gordon 2000). Even when the death is

not that of a loved one, simply being a witness

to death can evoke a natural horror and

revulsion (Malinowski 1948). Furthermore,

because of its seeming finality, death presents

one of the most formidable challenges to the

idea that human life has meaning and purpose.

Given these facts, it should be no surprise that

fear has been one of the most commonly

expressed responses of humans to death.

(Bierbrauer, 2006).

2.2.1 BUDDHISM

Buddhism is a religious system founded in the

6th century B.C. by Siddattha (or Siddhartha),

better known as Sakyamuni (a Sanskrit

expression meaning Sage of the Sakya clan, that

is, the Buddha’s clan), Gautama, or the Buddha

(the Enlightened One). There are a wide variety

of sects grouped into three primary branches:

Therevada (sole survivor of the ancient

Hinayana schools) which emphasizes the

importance of pure thought and deed;

Mahayana, which includes Zen and Soka-Gakki,

ranges from philosophical schools to belief in

the saving grace of higher beings or ritual

practices, and to practical meditative disciplines;

and Tantrism, an unusual combination of belief

in ritual magic and sophisticated philosophy.

Buddhism today falls into two divergent types:

Hinayana or Southern Buddhism, and Mahayana

or Northern Buddhism. The former is profoundly

pessimistic, conscious above all of the weight of

human suffering; it therefore stands closer to

classical Buddhism. It teaches that the individual

must find his own salvation and not look to

others to accomplish it for him. Mahayana is

more optimistic; that it is needful to try to save

others. Buddhists believe that life is misery and

decay, and there is no ultimate reality in it or

behind it. The cycle of endless birth and re-birth

continues because of desire and attachment to

the unreal “self”. Right meditation and deed will

end the cycle and achieve Nirvana, the Void, and

nothingness, considered the highest order of

being. Buddhism, in its purest form is less a

religion and more a philosophy of life and a

system of ethics. There are estimated to be over

250 million Buddhists worldwide.

Buddhists place great importance on the state

of mind at the moment of death. When death is

imminent a monk is called to chant from

religious texts, or relatives may introduce some

religious objects to generate wholesome

thoughts into the person’s mind, because the

last thought before death will condition the first

thought of the next life. One, two or three days

after death, the body is either buried or

cremated. At the funeral monks lead the

congregation in the traditional Buddhist

manner, offering respect to Buddha, the

Dhamma (his teaching), and the Sangha (the

community of enlightened beings). Following

this, the congregation accepts the Five Precepts,

which are guidelines for the leading of a moral

life. If a cremation takes place, it is traditional

for a nephew of the deceased to press the

button that draws the curtain on the coffin and

consigns it to the furnace. Sometimes the ashes

are kept in an urn, which may be stored in a

monument built specifically for this purpose;

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alternatively they may scattered. Immediately

after the death, friends and relatives observe a

period of mourning. This is done symbolically by

observing a certain amount of austerity and

frugality in the house of the dead person.

Mourners may, for example, wear plain white

clothes, abstain from wearing jewellery, eat

simple food and not indulge in entertainment.

Relatives and friends direct their efforts above

all to assisting the deceased in his or her journey

through samsara. By performing good actions

such as unselfish generosity, they generate

‘merit’, which can be transferred to benefit the

deceased. This is the primary way of showing

one’s gratitude and paying respect to the dead.

This act may be repeated three months later

and then annually thereafter. In addition to

benefiting the deceased it also brings comfort to

the bereaved.

Before the end of the first week after death, a

member of a monastic community may be

invited to the house to talk to the surviving

members of the family. They will usually remind

the bereaved that everything is impermanent,

that nobody can live forever and death is

inevitable. Buddha, however, cautioned his

followers that expressions of grief may be

damaging to one’s mental well being, causing

pain and suffering. He said that grief does not

benefit the departed one, nor does this benefit

the griever (LAHCL, 2007).

2.2.2 CHRISTIANITY

Christianity is the religion of those who believe

in Christ as a unique revelation of God. It arose

over 2000 years ago, as a sect within Palestinian

Judaism. It accepted Jewish Scriptures as its

own, but was distinguished by its belief that the

expected Mesiah or Christ had already appeared

on earth in the person of Jesus of Nazareth. The

faith in a Messiah dying and rising again was the

heart of the earliest Christian preaching. Jesus,

therefore, was much more than a prophet. He

had begun his Galilean mission by proclaiming

the coming Kingdom of God and was looked on

as its inaugurator and primal embodiment.

Further, he had promised his disciples and

followers the special gift of God’s Spirit, which

was bestowed upon them. This demonstration

of his spiritual authority entitled him to the

designation Lord. Hence from the first he was,

though questionably a man, a figure to be

venerated as divine. Whoever would personally

accept this message as true and submit to the

rite of Baptism, also in Jesus’ name, would

receive the promised Holy Spirit for a new life

under divine rule and inspiration.

The early centuries mark the great formative

period of Christian belief and theology, in which

the apostolic scriptures were canonized as the

New Testament, and the Apostles’ and Nicene

creeds were established. In the whole process of

doctrinal development much use was made of

Greek philosophical ideas and terminology.

Formal definition of the faith was largely the

achievement of the General (or Ecumenical)

Councils of Nicaea (325), Constantinople (381),

Ephesus (431), and Chalcedon (451). It was not

until the reign of Theodosius I, Emperor from

379 to 395, that Christianity was established as

the Imperial religion, which thereafter gained

adherents in ever-growing numbers. Ethically

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Christianity partly accepts the world and partly

denies it. The teaching of Jesus was clearly an

exhortation to repentance of sins and

renunciation of the things of this world in view

of the imminence of the Kingdom of God, of

judgments and the close of the present world-

order. Christianity today has over one billion

adherents.

After death the body of the dead person may be

moved to the undertaker’s Chapel of Rest. The

word ‘chapel’ does not necessarily indicate a

place of worship, though in the case of believers

the Funeral Director often arranges candles

round the coffin and displays a cross. Some

Roman Catholics or High Church Anglicans

transfer the corpse to their church on the

evening before the funeral; following the ritual

reception of the body into the church, it remains

there overnight.

In some parts of the country, however, the

coffin is brought to the house the evening

before the funeral and transported from there

to the church. The next morning a funeral

service or requiem mass is celebrated during

which the priest or minister wears black

vestments. The final ritual in Christian burial is

the graveside committal where the minister

leads the mourners in prayer as the body is

lowered into the grave. Instead of burial, some

Christians may choose cremation. The ashes of

the deceased may be scattered in a Garden of

Remembrance or elsewhere. Alternatively, they

may be placed in an urn and interred in a

cemetery. Some families keep the ashes at

home. If the ashes are to be scattered in the

Garden of Remembrance, the family may

choose the garden and the precise place of

dispersal, and if they wish, they may return a

few days later to witness the scattering of the

ashes.

2.2.3 HINDHUISM

The traditional religious faith and practice of the

greater part of the Indian sub-continent,

Hinduism is an ancient (c. 1500 B.C.) religious

and social system with belief in reincarnation,

worship of several gods, and caste as basis of

society. There is no concept of orthodoxy in

Hinduism, which encompasses a wide variety of

sects, most of them devoted to the worship of

one of the many gods. There are sects who

worship Vishnu as the god of space and time;

there are sects who worship Shiva as a god of

song and healing; there are sects who worship

Durga, the Divine Mother.

The three major living traditions are those

devoted to the gods Vishnu and Shiva and to the

goddess Shakti; each of them divided into

further sub-sects. Numerous folk beliefs and

practices, often in amalgamation with the above

groups, exists side-by-side with sophisticated

philosophical schools and exotic cults. Whoever

they choose to worship, all Hindus believe in:

Brahman, the eternal Trimutri, or Three-in-One

god; Brahma the Creator; Vishnu, the Preserver;

Shiva, the Destroyer; submission to Fate, since

man is not outside, but part of Brahman; the

caste system, determined by the Laws of Manu;

the Law of Karma, that from good must come

good, and from evil must come evil;

reincarnation, as a chain of rebirths in which

each soul, through virtuous living can rise to a

higher state; Nirvana, the final stage reached

[115]

upon the emancipation of the soul from the

chain of rebirths; Yogas, the disciplines which

enable the individual to control the body and

the emotions; and Dharma, the Law of Moral

Order, which each individual must find and

follow to reach Nirvana.

Hindus believe that there is only one divine

principle; the many gods are only aspects of that

unity. Life in all its forms is an aspect of the

divine, but it appears as a separation from the

divine, a meaningless cycle of birth and rebirth

(Samsara) determined by the purity or impurity

of past deeds (Karma). To improve one’s karma

or escape samsara by pure acts, thoughts, and

or devotion is the aim of every Hindu. One of

the most distinguishing elements of Hinduism is

the caste system. Historically, India has four

major castes or divisions of society, each

created from a different part of Brahma, an

Infinite Being who pervades all reality. Far

beneath the four castes are the pariahs or

“untouchables”. Mahatma Ghandi renamed the

pariahs “Children of God”. The Hindu faithful are

believed to number in excess of 460 million.

When death is imminent, the person is lifted

from the bed to the floor so that the soul’s free

passage into the next life is not obstructed.

Water from the holy River Ganges is given to the

dying person and a tulsi (basil) leaf is placed in

the deceased person’s mouth. The tulsi leaf has

a dual significance one of is believed to have

many medical properties. After death, the body

is washed and dressed, preferably in new

clothes.

Married women are clothed in a pink or red sari

and adorned with jewelry. Kumkum red powder

is placed in the parting of the hair and a red spot

or tilak is applied on the forehead. The woman’s

father or brother usually provides the clothes,

and when a man dies, the clothes are again

provided by the wife’s father or brother. In

India, the hot climate necessitates that the

funeral is held as soon after death as possible.

Except for young children under one year of age

who may be buried, the customary mode of

disposal of a dead body amongst Hindus is by

cremation.

In the villages in India, the body is placed on a

bier made of bamboo poles and carried on the

shoulders of close male relatives to the burning

grounds. In most cases, all the relatives in the

village attend the cremation. The actual size of

the gathering of mourners varies with the age

and importance of the deceased. Thus, when an

elderly and highly respected man dies, even his

genealogically and geographically distant family

would make it a point to attend the cremation.

The nearest male relatives of the deceased, such

as the father, husband, brother or son, are

generally forbidden to shave or cut their nails

for eleven days following the death. This

custom, however, varies in different parts of

India; in Gujarat and some other parts of

Western India, the nearest male relatives of the

deceased are required to shave their heads on

the actual day of the death. Among Hindus, the

ceremonies following a death normally last for

thirteen days, but the ritual pollution incurred

by the close family members is terminated on

the eleventh day.

[116]

The chief mourner performs a rite, aided by a

Brahmin (priest), and the male relatives present

their hair and beards. On the thirteenth day the

mourners offer a blessing to the deceased to

show gratitude for acts of kindness they

received during their lifetime. Throughout the

thirteen-day official mourning period, relatives

are required to eat only simple vegetarian food

and generally to lead a secluded life. The custom

of friends and relatives visiting to mourn is also

practiced.

Even after death, the deceased person is still

regarded as part of the family and their names

will often be included, for example on

invitations to the wedding of children or

grandchildren. The death anniversary is usually

observed with a special meal. Within a family, a

picture of the deceased parents may be kept in

the home shrine and it is usual to garland the

picture.

2.2.4 HUMANISM

Humanists believe that we only have one life

and that we should make the best of it. We

should try to live happy and fulfilled lives and

help others to do so and the best way to achieve

this is by living responsibly, thinking rationally

about right and wrong, considering the

consequences of our actions and trying to do

the right thing.

Humanists are concerned with making the world

a better place in which to live, not only for

people alive today, but also for future

generations – especially as the lives of their

descendants represent the only sort of

immortality in which humanists believe.

There are no specific or obligatory rituals to be

followed either by the bereaved or by those

who wish to express their condolences. An

expression of sympathy, an acknowledgement

of the bereaved person’s feeling of grief and the

offer of a listening ear are more likely to be

appreciated than any suggestion that the

deceased has gone ‘to a better place’ (which

may contradict what the family believe).

Humanists may choose to be cremated or buried

and the ceremony can take place anywhere,

though it is most commonly held at a

crematorium where, if possible, any religious

symbols will be removed or covered up. At a

humanist funeral there will be no suggestion

that the deceased has gone on to another life:

the ceremony is intended to celebrate the life

that was lived.

The humanist funeral officiate will have spent

time with the bereaved relatives and together

they will have planned a ceremony that properly

honors the person’s life and, hopefully, brings

some comfort to everyone who attends as they

are reminded of how their lives have been

enriched through knowing the deceased. At the

funeral, the officiate will talk about the person’s

life and what they achieved and it is usual for

family members or friends to read personal

tributes. The ceremony may also involve

suitable readings, poetry or music, and there

may be a brief period of silence to allow people

attending the ceremony time for their own

private reflection or – if they are religious – for

prayer.

[117]

2.2.5 JEWISH

Jews believe in one God who created the

universe. The Jewish Sabbath begins at sunset

on Friday and ends an hour after sunset on

Saturday, and commemorates the seventh day

when God rested after the Creation. During this

time religious Jews do not travel, write, cook, or

use electrical equipment. Unless death occurs

after sunset on Friday, in which case the burial is

postponed until Sunday, the Orthodox Jewish

tradition prescribes that funerals should take

place within twenty-four hours. Professional

undertakers are involved since all arrangements

are made through the Synagogue. The body is

dressed in a white shroud (kittel), which is then

placed in a plain wooden coffin. Men are buried

with a prayer shawl (tallith) with its tassels cut

off. While the body is in the house, Jews believe

that it should not be left unattended. Candles

are placed at the head and the feet of the coffin

and sons or other near relatives of the deceased

maintain a constant vigil. If no relatives are

present, professional mourners are called in.

The rabbi is sent for as soon as death occurs. He

or she returns to the house of mourning an hour

or so before the funeral is due to start to offer

special prayers for the deceased. Close relatives

of the dead person usually gather at the house

of mourning, dressed in old clothes from which

a piece is ritually cut as a mark of grief.

Traditionally this torn garment is worn

throughout the seven days of intensive

mourning (shiveh).

After prayers offered by the rabbi at the house,

the coffin is carried out and mourners usually

follow on foot to the cemetery. If the cemetery

is not within walking distance, transport is

permitted, but Orthodox Jew insist on covering

at least part of the way on foot. Progressive

liberal Jews permit cremation. However,

according to the orthodox tradition, cremation

is forbidden, as human beings are created in the

image of God and it would therefore be wrong

to deliberately destroy a body.

At the cemetery the dead body is taken to a

special room. Mourners usually wait outside

until the coffin is placed in the canter of the

room. Then the men stand on the left and the

women stand on the right of the coffin. There

are no flowers or music at the funeral

ceremony, ensuring that there is no distinction

made between rich and poor. Prayers and

psalms are recited and the rabbi makes a special

mention of the virtues of the person who has

died. The coffin is then carried to the grave

followed by the mourners. The sons and

brothers of the deceased shovel some earth on

the coffin. After the burial the special prayer for

the dead, the Kaddish is recited for the first time

by the male relatives. A special meal is provided

of eggs, salt-herrings and bagels. Peas or lentils

are also a suitable food to serve on this occasion

as, according to Jewish tradition, roundness

signifies life.

In orthodox families, from sunrise to sunset

during the seven days of intensive mourning,

close relatives of the deceased must wear their

torn garments and special slippers that are not

made of leather. Prayers are said throughout

the day. Neighbors’ and friends visit to offer

condolences and help. The ritual prescribed for

women ends with this seven-day period. Men

however, are forbidden to cut their hair or

[118]

shave for thirty days. The sons or other male

mourners go to the Synagogue every day to say

the Kaddish for eleven months. The gravestone

is then erected, symbolizing the end of the

official period of mourning. Every year on the

anniversary of the death, the family says the

Kaddish and burn a candle for twenty-four

hours. The grave is visited at least once a year,

especially before the Jewish New Year, to

ensure that cherished memories do not fade.

2.2.6 SIKH

Most Sikhs are of Punjabi origin. Sikhs believe

that birth into the faith is a result of good

‘karma’. Death is the door to union with God.

The cremation is a family occasion attended, as

far as possible, by the close relatives of the

deceased and friends. Prior to the funeral the

body is washed and clothed by the members of

the family. The dead person is attired with the

symbols of the faith know as the 5K’s – Kesh

(uncut hair), Kanga (comb), Kara (steel bangle),

Kachs (shorts) and Kirpan (short sword) – and

the turban for a man and sometimes a women.

On a route to the crematorium the deceased is

taken to the gurdwara where a rumalla is placed

on top of the shroud. At the crematorium,

prayers (Sohilla and Ardas) are said. The button

is then pressed by a close male relative, usually

the eldest son of the deceased. The next day,

the ashes are collected and then – in both India

and Britain – taken to a designated area of

running water and immersed. In Britain, after

the funeral, the mourners go back to the

gurdwara and wash their faces and hands. In

India, for reasons of personal hygiene the

mourners bathe after the body has been

cremated on the funeral pyre.

Beginning on the day of the death, adult

relatives, or if they are unable to do so grathis

from the gurdwara (people who perform

readings), usually take part in a complete

reading of the Guru Granth Sahib (the Sikh holy

book) at the home of the deceased or at the

gurdwara. This reading is usually spaced over a

period of ten days, and close family members,

including children, would usually be expected to

be present throughout. At the completion of the

reading, a passage from the Guru Granth Sahib

about belief and practices regarding death is

read, followed by kirtan (songs in praise of God);

the prayer Ardas is then said, followed by the

sharing of karah parshad (specially blessed

sweet pudding) and the eating of langar (a

communal meal). If the deceased was the head

of the family, the oldest son is given a turban to

symbolise the taking of responsibility for the

family.

2.3 SIGNIFICANCE OF COLOUR

This sub-topic will be very helpful when

choosing the proper colour for the design of the

washing area, as based on the matter here the

author will find out which colour will suit best

and which colour will be deemed inappropriate

in relating something to death. When viewed

from a cross-cultural perspective, colour has

been used almost universally to symbolise both

the grief and trauma related to death as well as

the notion of ‘eternal life’ and ‘vitality’. Black,

with its traditional association with gloom and

darkness, has been the customary colour of

mourning for men and women in Britain since

[119]

the fourteenth century (De Bortoli and Maroto,

2001).

However, it is important to note that though

there is widespread use of black to represent

death, it is not the universal colour of mourning;

neither has it always provided the funeral hue

even in Western societies. White is considered

appropriate in many cultures to symbolise

purity, as well as, in some religions, oneness

with God, or eternal life in others. Sikh women

generally wear white clothes for mourning,

although sometimes they wear black.

Though there are variations within the Hindu

traditions, women generally wear white or

black. Even though there is sorrow in death, if

the deceased person is elderly, black or white

may not be worn as they have lived a long and

fulfilled life. White has also been a popular

colour of mourning at Christian funerals at

different periods in history, a notable example

being Queen Victoria’s funeral.

The colours and clothes in which the deceased

are dressed are often indicative of age, marital

status and caste. Amongst Hindus, if the

deceased is an elderly male, the clothing tends

to be simple and is normally white. Married

women are dressed in new saris in shades of red

and pink, as these are considered to be

auspicious colours. Some items of jewellery,

especially the mangal sutra (tied around the

brides neck at the time of marriage by her

husband), are left on the dead body and red

kumkum powder is placed in the parting of the

hair. In stark contrast, deceased widows are

generally dressed in sombre shades. Sikh

families choose the clothes the deceased is to

wear.

For men, these may either be a western suit and

turban (white, black or coloured) or a Punjabi

suit and turban. Women will be dressed in a

Punjabi suit, younger women in bright colours

and older women in paler colours. The deceased

is wrapped in a white shroud and a rumalla (a

special silk cloth, of the same type used to cover

the Guru Granth Sahib, (often in a bright colour),

is placed over the top.

3.0 CASE STUDY

Since the author has stated that one of the

objectives of this study is to come out with a

design that can accommodate a body that is in

any condition, the best example of an existing

product that can be studied is the autopsy table

and carts. Autopsy carts are mostly portable and

are lightweight making them easy to transport.

The author has also included examples of

existing janazah washing area designs in the

case study.

[120]

3.1 LEEC POST MORTEM EXTRACTION TABLE -

MODEL RCS

Figure 11: Post Mortem Extraction Table-Model

RCS detail

Features:

- Stylish attractive yet functional design

- Sectional removable worktop

- Perimeter extractor with solid worktop

- Positive airflow around and over table

- 180° rotation with electrical height adjustment

- Electrical interlocked brake mechanism

- Unique patented positive 'anti wobble' table

lock

- Easy to clean, concealed access to plenum

- 304 grade stainless fabrication - Internal sump

under worktop fitted with sparge rinse

3.2 DC 400 BARIATRIC AUTOPSY CART

Figure 12: DC 400 Bariatic Autopsy Cart

The DC400 Bariatric Autopsy Cart is used in

conjunction with wall mounted autopsy sinks or

as a simple viewing stretcher. Designed with

heavy gauge wall tubing and a reinforced frame

with an inset oversized top. Maximum capacity

1000lb. The top is not removable and includes a

drain built in the cart frame. The cart top

measures 80.5" x 40" with a 1-1/2" profile and a

return flange of 2 inches. All carts feature Total

Lock castor system with non-corrosive 8" heavy

duty wheels. During autopsy, swivel and brakes

on all castors are locked simultaneously from

one position. During transport, one castor

swivel is locked for easy mobility.

[121]

3.3 AT-TAHARAH LIL JANAZAH MODEL: TLJ-1 &

TLJ-2

Figure 13: At-Taharah Janazah Model: TLJ-1

Teraju Fibre manufactures quality products such

as At-Taharah Lil Janazah that is made from

fiberglass, which is durable and long lasting.

Comes in many shapes and sizes as well as in

different colours.

4.0 PRELIMINARY DETAIL DESIGN

Figure 14: Exploded view

Figure 15: Packaging drawing

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