You may have wondered how the funeral ceremonies of prominent figures in early Islam were conducted. Were they similar to the traditions and customs we observe today, or did they differ? Leor Halevi, in his book on this subject, writes:[1]
“At that time, funeral prayers and burials were performed in an orderly and coordinated manner, requiring a leader. Leading the funeral of renowned men and women was considered a privilege and an honor. Government officials, religious leaders, and members of notable families sought to lead these ceremonies to attract large gatherings. When the number of participants in such events was counted, at least forty people, and often over a hundred, attended the funeral prayer. This is also reflected in traditions specifying the minimum number required for holding a funeral prayer. However, the funerals of prominent individuals were far more grandiose.
A historian, impressed by the massive crowd at the funeral of Ibn Hanbal [2] in 855 CE, estimated the number of attendees to exceed six hundred thousand. Naturally, wherever large crowds gathered, caliphs and rulers were keen to be present and participate. For example, the second caliph, Umar, called upon people to gather for the funeral prayer of Maria al-Qibtiyya [3]. Likewise, Marwan, as the governor of Medina, personally led the prayer for Hafsa.”[4][5]
But how does history document the funeral, burial, and resting place of Fatimah (peace be upon her), the beloved daughter of the Prophet Muhammad (peace and blessings be upon him)?
According to many historical texts, in accordance with her will, she was washed by her husband, Ali (peace be upon him), and was buried secretly at night, without the presence of the public, especially the ruling authorities of the time. Her burial site remains a matter of dispute among Muslims.
Professor Verena Klemm [6] notes on this subject:
“All medieval writers agree that Fatimah (peace be upon her) passed away in 633 CE. However, they differ regarding how many weeks or months after her father’s death she died and at what age. Historians present varying accounts regarding who washed her body after death, who attended her funeral—which was certainly held at night—and where she was buried. All these historical facts highlight that the death, funeral, and burial of the only surviving daughter of the Prophet (peace and blessings be upon him), the wife of Ali (peace be upon him), and the mother of Hasan, Husayn, and Zaynab (peace be upon them) were not ordinary or similar to the customs of the time or the funerals of prominent Islamic figures of that era. This deviation from the norm raises important questions: Why was her burial conducted secretly at night? Why was the burial site kept ambiguous?”[7]
These are undeniable realities that, even today, lead minds to reflect on the final days of Fatimah (peace be upon her), her protests against deviations from the Prophet’s (peace and blessings be upon him) guidance, and her ultimate stance against the prevailing circumstances of her time.
Footnotes:
[1] Leor Halevi, an American scholar.
[2] Ibn Hanbal: A Muslim jurist whose followers established the Hanbali school of jurisprudence after his death.
[3] Maria al-Qibtiyya (d. 637 CE), the wife of the Prophet Muhammad and mother of his son, Ibrahim.
[4] Hafsa (d. 665 CE), the daughter of the second caliph, Umar, and wife of the Prophet Muhammad.
[5] Halevi, L. (2011). Muhammad’s Grave: Death Rites and the Making of Islamic Society. Columbia University Press, p. 168.
[6] Verena Klemm, a German scholar.
[7] Klemm, V. (2005). “Image Formation of an Islamic Legend: Fàtima, the Daughter of the Prophet Muhammad,” in Ideas, Images, and Methods of Portrayal, Editor: Sebastian Günther, pp. 184-185.