Difference between revisions of "Ehsan (Azerbaijan)"

''Hadiths'' and generally Muslim tradition insist that the family of a deceased is not obliged to provide food during a funeral. On the contrary, other people should help the family of a deceased person with food:

''Hadiths'' and generally Muslim tradition insist that the family of a deceased is not obliged to provide food during a funeral. On the contrary, other people should help the family of a deceased person with food:

<small>It is better for neighbors and relatives to make food in their own houses then bring it to the household (of the deceased), because it was narrated that when the Prophet (peace and blessings of Allah be upon him) heard that his cousin Ja’far ibn Abi Taalib (may Allaah be pleased with him) had died in the Battle of Mu’tah, he told his family to make food for the family of Ja’far, and said, ‘Because there has come to them that which will preoccupy them.’ But it is not permitted for the family to make food for people because for the sake of the deceased. (Al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz 2022).</small>  

<small>It is better for neighbors and relatives to make food in their own houses then bring it to the household (of the deceased), because it was narrated that when the Prophet (peace and blessings of Allah be upon him) heard that his cousin Ja’far ibn Abi Taalib (may Allaah be pleased with him) had died in the Battle of Mu’tah, he told his family to make food for the family of Ja’far, and said, ‘Because there has come to them that which will preoccupy them.’ But it is not permitted for the family to make food for people because for the sake of the deceased. (Al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz 2022).</small>  

Thus, it may be hypothesized that food provision in Azerbaijani funerals has its roots not in religious precepts. Rather food provision started as the reflection of a religiously meritorious charity of Ashura. It is from this historical narrative that a funeral food provision as ''ehsan'' gradually started to take root as applied to ordinary funeral services. Food provision by the relatives of a deceased person served as a religiously meritorious act of charity showing their affection and devotion to the person who passed. Today, ''ehsan'' is also provided by the Azerbaijani government and foundations in the country to commemorate servicemen fallen during military operations (Anews 2016). Ultimately, the usage of the term in both Ashura and ordinary funeral ceremony shows specific actions which in the eyes of the local population serve as notable examples of Islamic concept of ''ihsan''.  

Thus, it may be hypothesized that food provision in Azerbaijani funerals has its roots not in religious precepts. Rather food provision started as the reflection of a religiously meritorious charity of Ashura. It is from this historical narrative that a funeral food provision as ''ehsan'' gradually started to take root as applied to ordinary funeral services. Food provision by the relatives of a deceased person served as a religiously meritorious act of charity showing their affection and devotion to the person who passed. Today, ''ehsan'' is also provided by the Azerbaijani government and foundations in the country to commemorate servicemen fallen during military operations (Anews 2016). Ultimately, the usage of the term in both Ashura and ordinary funeral ceremony shows specific actions which in the eyes of the local population serve as notable examples of Islamic concept of ''ihsan''.