Alevi Funeral Rites: Washing, Shroud, Forgiveness and Funeral Prayer

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The Last Services at the Time of Death in Alevism

The Alevi community performs all its religious duties under the leadership of the seyyids, because spiritual imamate belongs to that lineage alone. This is how it has continued to this day, and this is how it is known. Alevis do not accept a trained mosque hodja as their imam. For this reason, at Alevi funerals too, they have this duty performed by dedes as far as possible. Where there is no dede, a talip or muhip (follower, companion on the path) who knows the Way (yol ehli) may perform this duty. If the soul who has walked to God (Hakk’a yürüyen can) is in hospital, nothing is done until the washing rite (Yıkanma Erkânı). If someone is surrendering, or has surrendered, their soul to God at home, it is the duty of every Alevi dede or hodja to carry out the service in the order we describe.

Services to Be Performed After the Soul Has Been Surrendered to God

When a soul, man or woman, surrenders their soul to God at home, an elderly person present closes their eyes, saying “Bismillah Ala Ümmeti Resul-Ulah Ali ’yel Veli-yullah, Şefaat Kıl Ya Resul-ullah” (“In the name of God, upon the community of the Messenger of God; Ali is the friend of God – grant intercession, O Messenger of God”). He ties up the chin with a clean cloth. He says: “Hak La İlahe İlallah Muhammed ’en Resul-ullah, Ali’ yün Veli-yullah, Ehli Beyti Kerem-Ulah, Mürşidi-i Kâmil-Ulah” (“There is no god but God, Muhammad is the Messenger of God, Ali is the friend of God, the Ehl-i Beyt [the Prophet’s family] are God’s grace, the perfect mürşid [spiritual guide] is from God”). While reciting these prayers he removes the clothes, straightens the feet and ties the big toes together. He places the hands neatly at the sides. A cover is spread over the body so as to cover the head and feet, and fragrances are sprinkled on it. If available, rose water is preferred.

After this stage, the dede or hodja who performs this service in the area is informed. As soon as the man who has taken on the duty enters, he goes to the deceased who has walked to God. He stands exactly at the level of the chest and recites the following prayer:

“Bismi Şah Allah, Allah! Bağışlayan ve Yargılayan Yüce Allah’ın İsmi ile Başlıyorum. Alla hu Ekber, Alla hu Ekber, Alla hu Ekber, Lââ İlaha İllallah Valla hu Ekber, Alla hu Ekber Velillahil Hamt. Allahumme Sallı Âlâ Seyidine Muhammed ve Ala Ali Seyidine Muhammed.”

“In the name of the Lord God, God! I begin in the name of the exalted God who forgives and judges. God is greatest, God is greatest, God is greatest; there is no god but God, and God is greatest; God is greatest, and to God belongs all praise. O God, bless our master Muhammad and the family of our master Muhammad.”

He then recites the following gülbank (prayer of blessing):

“O my almighty God, who created the heavens and the earth! Today, at this hour, Your servant …, our sister or brother by birth, has walked to God. O my God, who has no equal and no likeness! You are the Most Gracious and the Most Merciful. You are the one who judges and the one who forgives. For the sake of Adam, the chosen of God; Noah, the one saved by God; Abraham, the friend of God; Ishmael, the one surrendered to God; Moses, to whom God spoke; Jesus, the spirit of God; Muhammad, the beloved of God; Ali, the friend of God; and the Ehl-i Beyt, the grace of God – forgive, O my Lord, the sins which this sister or brother of ours committed in the world, knowingly or unknowingly; and if there was any rebellion against You, forgive that rebellion, O my Lord! For the honour of Hatice-tül Kübra (Khadija) and Fatima-tül Zöhra, do not let them suffer the fire of hell or the torment of the grave, O my Lord! For the honour of the Three, the Five, the Seven, the Twelve Imams, the Fourteen Innocent Pure Ones (14 Masum-u Pak), the Seventeen Girdle-Bearers (17 Kemerbest) and the Forty, do not deprive them of the intercession of the Prophet Muhammad, O my Lord! Gladden their soul and make their abode paradise, O my Lord!

Bismillahi’Rahmani’r-Rahim Subhane Rabbike Rab bil İzzeti Ama Yesufun, Vesselam un Alel Mürsel’ine, Elhamdülillahı Rab bil Âlemin. Hakka yürüyen canımızın ruhuna el-Fatiha.”

(In the name of God, the Most Gracious, the Most Merciful … Al-Fatiha for the soul of our dear one who has walked to God.)

In English: Your God is the God of might and glory. He is far above all that they ascribe to Him. Blessings and peace be upon His prophets. Praise be to God, who created the worlds.

“Bismillahi’Rahmanu’r-Rahim! Elhemdü lillahi Rabbil’ âlemin, Errahmanirrahiym, Maliki Yevmeddin İyyâke Nağbudu ve İyyâke Nesteiyn İhdinassırâtelmustakıym Sırâtelleziyne En’amte Aleyhim Gayrilmağdubi Aleyhim ve Leddâlliyn, Âmin!”

The meaning of this Fatiha prayer in English is as follows: Praise and glory belong to God alone. He is the Lord of the worlds, the Compassionate, the Forgiving. He is the Master of the Day of Reckoning. You alone we serve, and from You alone we seek help. Guide us to the right path. Not the path of those who have incurred wrath or of those who go astray, but lead us on the path of those who believe in You.

As an Alevi dede, I wholeheartedly wish that all Quranic verses, including the Fatiha, were translated into Turkish and recited in the form of a gülbank. Unfortunately, Arabic, which entered our midst in the Ottoman period, has become a habit among the people. Although we perform all our worship in Turkish, the prayers at the funeral rite are felt to be lacking something when they are said in Turkish. For the time being it is not possible for us to uproot this habit. All our hope is that the educational institutions we shall establish in future will achieve this. Our subject is the rite for the one who has walked to God and the rite of darda indirme (the prayer for the deceased). With this explanation we have strayed from the subject; please forgive us. After the Fatiha, let us continue again in order.

After this first service to the deceased who has walked to God, 3 or 12 candles are lit at the head. From then until the washing, only hymns (ilahi), prayers for forgiveness and düvazdeh (poems in praise of the Twelve Imams) containing repentance and pleas for forgiveness (tövbe estağfurullah) are recited over them.

Carrying the Deceased to the Teneşir (Washing Table)

While the deceased who has walked to God is carried on the bed of earth to the teneşir to be washed, the dede recites verse 185 of Sura Al Imran: “Every soul shall taste death. Then it shall return to the truth. Your rewards shall be paid in full on the Day of Reckoning. Whoever is kept away from the fire and admitted to paradise has attained salvation.”

“O Lord! Make this sister or brother of ours one of those who have attained salvation. Blessings and peace be upon the Prophet Muhammad and his descendants, the Ehl-i Beyt. For their honour, gladden their soul and make their abode paradise, O my Lord!” With this prayer the deceased is laid on the teneşir.

Washing the Deceased Who Has Walked to God

If the deceased is a woman, a woman washes her; if a man, a man washes him. If there is no one to wash the dead, spouses may wash each other, a daughter her mother, a son his father, or a mother her daughter, a father his son. Beside the washer there should be one helper who pours water and others who turn the deceased to the right and left. The cover laid over the body at home is removed. With a piece of cloth cut from the shroud, a man is covered from the navel to the knees, a woman from the chest to the knees. When beginning the washing, the besmele is first spoken and the intention is made: “O my God! I have made the intention to wash and cleanse from the dirt of the world, for the sake of God’s pleasure, the body of this deceased who has walked to God and who has now turned their face towards You. If I fall short or make mistakes, forgive me, O my Lord.”

The washer keeps 4 sponges and 4 pairs of gloves at hand. The shampoo is ready. Saying a besmele, he first carefully washes the private parts and, with the help of the assistants, lifts the upper body of the deceased into a sitting position. By stroking the abdomen of the deceased he lets the air remaining inside escape. The body is laid down again and the final cleansing of the private parts is completed. The gloves and sponge are changed and new ones taken.

First the head and face are washed thoroughly, then the body above the waist; starting from the right, the arms and hands are each washed clean three times. Those gloves and the sponge are also changed. Below the waist, the legs and feet are each washed clean three times. Those gloves and the sponge are also changed.

The ablution given to the deceased

With new ones, the abdest (ritual ablution) is given in the following order. First, water is given three times to the mouth (the lips), then water is poured three times on the nose, the ears are wiped with a wet hand (mesh), the head is wiped. Water is poured three times from the elbow down, first on the right hand, then on the left. Water is poured three times from the knee down, on the right foot and then the left. Thus the ablution has been given.

Note: If the water of forgiveness (helallik suyu) is to be poured, the ablution should be given after it. The ablution should not be given beforehand, because there may be a discharge from the deceased during the washing. Once the whole washing is finished and, if the water of forgiveness is to be poured, that too has been poured, the ablution should then be given, so that the deceased is not touched after the ablution. All the water poured for the ablution and for forgiveness should be poured with the words “Allah, Muhammad, ya Ali”. Thus the washing is complete.

Now the body should be dried carefully with two large, never-used towels, one for above the waist and one for below. The head of the deceased should be dried with a small towel. Children under six years of age need not be given the ablution.

Cutting the Shroud and Shrouding the Deceased Who Has Walked to God

The shroud (kefen) is cut from never-used white cotton cambric. In the past, gloves were made from shroud cloth for the washing. Now that we can wash with plastic gloves and sponges, there is no need to make them from shroud cloth.

So that the deceased is not burdened when being placed in and taken out of the coffin and lowered into the earth, three ties, 15 cm wide and 150 cm long, are cut from the shroud cloth. After shrouding, one is tied at the shoulders, one at the hips and one at the feet, to make carrying easier. Once the deceased has been lowered into the earth, the knots of these ties are undone.

Collarless shirt

It is cut in two layers, the length from the base of the neck of the deceased to the feet. A hole large enough for the head of the deceased is cut in the middle. One layer is spread under the deceased. The head of the deceased is aligned with the hole in the middle and passed through it. The upper layer is laid over the deceased. The collarless shirt is put on first.

Skirt piece (eteklik)

It should be the length of the deceased and wide enough to wrap the whole torso, because it will be wrapped around the entire body of the deceased.

Wrapping sheet (sargı)

It should be cut 60 cm longer than the deceased, because it must extend beyond the head and the feet so that it can be knotted. If the deceased is a woman, a headscarf and a breast cloth are additionally cut from the shroud cloth; the breast cloth is placed on the chest after the collarless shirt, and the other is tied around the head.

Next to the teneşir, a table or coffin is placed on which the deceased will be shrouded. First the cut ties are laid on this table at regular intervals. Over them is spread the longest piece of the shroud, which we call the wrapping sheet (sargı). On top of that is spread the piece of shroud called the skirt piece (eteklik). On top of that again, one layer of the collarless shirt is spread, with the hole for the head placed at the upper end. The other layer is gathered at the head end. As the deceased is lowered into the collarless shirt, the head is passed through the hole and the other layer is spread over the body. Then the skirt piece is wrapped around. Over that, the long shroud called the wrapping sheet is wound. The foot end and the head end are tied. The ties we laid at the very bottom are also tied over it so that the body can be held and carried. The deceased, now fully shrouded, is placed in a coffin for the funeral prayer and burial.

If the deceased placed in the coffin was a member of a dergâh (lodge, community house), they are taken to that dergâh for the funeral prayer. The funeral prayer is performed there. Otherwise they are taken directly to the cemetery. There is a musalla stone (bier stone) there, and the funeral prayer is performed on it.

To take the body of someone who did not go to the mosque during their lifetime to the mosque after death is a great betrayal of the deceased. Moreover, no book makes it obligatory for the dead to be taken to the mosque. The only reason for taking the dead to the mosque is so that there can be a congregation behind them when the funeral prayer is performed. If you have a sufficient congregation present for the funeral prayer, there is no point whatsoever in going to the mosque. After the first seven steps, the coffin is taken onto the shoulders. In the past, the dead were carried to the cemetery on the shoulders. All along the way the dede would sing hymns and pray as the procession went towards the cemetery. Nowadays the dead are taken to the cemetery by car. Therefore no prayer is said on the way.

For a dear one who has walked to God, forgiveness (helallik) is asked from the community in which they lived. In Persian this is called “tezkiye”. This prayer of forgiveness is said before the funeral prayer. However, we have been living in Europe for 30 or 40 years. There is a community in which we live together. When we have a death, forgiveness ought to be asked within the community in which we live together; instead, for our dead who are taken to Turkey, forgiveness is asked of people who never knew them. Considering this to be wrong, I have written a special prayer of forgiveness.

The Prayer of Forgiveness (Helallik) to Be Recited for the Deceased Who Have Walked to God

Bismi Şah Allah, Allah! Yargılayan, bağışlayan Allah’ın ismiyle, Hz. Muhammedin himmetiyle başlıyorum. Allah Ekber, Allah Ekber, alla hu Ekber la ilahe illallah, valla hu Ekber. Alla hu Ekber velillahil hamt.

In the name of the Lord God, God! I begin in the name of God, who judges and forgives, and with the spiritual help of the Prophet Muhammad. God is greatest, God is greatest, God is greatest; there is no god but God, and God is greatest. God is greatest, and to God belongs all praise.

Allahumme sallı âlâ Seyidine Muhammed ve âlâ Ali Seyidine Muhammed.

O God, bless our master Muhammad and the family of our master Muhammad.

La ilahe illallah Hak birsin Muhammed’de Resulullah, Ali ’yün Veliyullah Ehli Beyti keremullah, şefaat kıl ya Resul ’ullah.

There is no god but God, God is One, Muhammad is the Messenger of God, Ali is the friend of God, the Ehl-i Beyt are God’s grace – grant intercession, O Messenger of God.

O exalted God, Lord of all the worlds! This dear one of ours, who has now turned their face towards You and has come from this world to the world of God, is Your servant and belongs to the community of the Prophet Muhammad. For the honour of Adam, the chosen of God; Noah, the one saved by God; Abraham, the friend of God; Ishmael, the one surrendered to God; Moses, to whom God spoke; Jesus, the spirit of God; Muhammad, the beloved of God; and Ali, the friend of God – do not let this servant of Yours suffer the fire of hell or the torment of the grave, O my Lord!

O my exalted God! This soul who has walked to God is Your servant. They take refuge in You alone, ask forgiveness of You alone, and expect help from You alone. Do not let this servant of Yours fail in Your presence and do not turn them away empty-handed, O my Lord! For the honour of the erenler and saints (evliya) who have come and gone, cleanse their soul of the dirt of the world and turn all their faults into good, O my Lord!

O my exalted God, Judge of the Day of Reckoning! For the sake of Your name, the Most Gracious and Most Merciful, do not deprive this servant of Yours, who has turned their face towards You, of the intercession of the Prophet Muhammad. For the honour of the Ehl-i Beyt, illuminate their soul with Your divine light and reward them with Your intercession, O my Lord!

O my exalted God, Creator of the universe! For the honour of Hazrat Ali-yel Murtaza, gladden the soul of this servant of Yours who has walked to God and make their abode paradise, O my Lord! O my exalted God, Lord of all the worlds! Blessings and peace be upon the souls of the prophets, the friends of God, the erenler, the saints and the righteous servants, whose names we have mentioned or could not mention. For their honour, forgive this servant of Yours, who has turned their face towards You, the sins they committed knowingly or unknowingly, O my Lord!

Do not withhold from the soul of this servant of Yours, who has turned their face towards You, the blessed help of the Three, the Five, the Seven, the Twelve Imams, the Fourteen Innocent Pure Ones, the Seventeen Girdle-Bearers and the Forty, O my Lord! O my exalted God, who has no equal and no likeness! You are the one who forgives and judges. If this servant of Yours has rebelled against You, forgive them for the sake of Your name, the Most Gracious and Most Merciful.

Allahumme salli ala Seyyidine, M. Mustafa yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Ali ‘yel Murtaza yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Hatice ’tül Kübra yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Fatime’tül Zöhre yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Hasan ’ul Hulki Rıza yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Hüseyin’i Deşti K. yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Zeynal Ali Aba yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Muhammed Bakır yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, İmam Cafer’i Sadık yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, İmam Musa’yı Kazım yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, İmam Rıza yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Muhammed Taki yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, İmam Ali ‘yel el Naki yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, İmam Hasan al Askeri yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Muhammed Mehdi yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Hünkâr H. Bektaş Veli yüzü suyu hürmeti için bağışla.
Allahumme salli ala Seyyidine, Erenler, Evliyalar yüzü suyu hürmeti için bağışla.

O God, bless our master – forgive for the honour of M. Mustafa (Muhammad).
… forgive for the honour of Ali-yel Murtaza.
… forgive for the honour of Hatice-tül Kübra (Khadija).
… forgive for the honour of Fatima-tül Zöhra.
… forgive for the honour of Hasan-ul Hulki Rıza.
… forgive for the honour of Hüseyin, the martyr of the plain of Karbala.
… forgive for the honour of Zeynal Aba (Zayn al-Abidin).
… forgive for the honour of Muhammad Bakır.
… forgive for the honour of Imam Cafer-i Sadık.
… forgive for the honour of Imam Musa-i Kazım.
… forgive for the honour of Imam Rıza.
… forgive for the honour of Muhammad Taki.
… forgive for the honour of Imam Ali-yel Naki.
… forgive for the honour of Imam Hasan al-Askari.
… forgive for the honour of Muhammad Mehdi.
… forgive for the honour of Hünkâr Hacı Bektaş Veli.
… forgive for the honour of the erenler and saints.

O my exalted God, who created the whole universe! For the honour of the Ehl-i Beyt, the Twelve Imams, the erenler and the saints whom we have named, do not let the soul of this dear one of ours who has walked to God suffer the fire of hell or the torment of the grave, O my Lord!

O my exalted God! For the honour of Hünkâr Hacı Bektaş Veli, increase Your bounty towards our dear one who has walked to God and reward them with Your mercy, O my Lord!

O my exalted God, Creator of the whole universe! We dedicate the prayers we have said to the soul of our dear one who has walked to God, ……?…… . For the honour of the erenler, the saints, the friends of God and the prophets, accept them in Your glorious dergâh, O my Lord!

O my exalted God, who rules over this universe! We also dedicate these prayers of ours to the souls of all our martyrs, from Karbala to this day, who sacrificed their lives for humanity, and to the souls of the erenler and saints; accept them in Your presence, O my Lord!

We also dedicate them to the souls of the departed relatives of our people who are present here now and taking part in this prayer. Accept them for the sake of Your name, the Most Gracious and Most Merciful, O my Lord! For the honour of the souls of all the erenler, saints, friends of God and prophets whom we have named or could not name, do not let our efforts be in vain, and accept our prayers in Your glorious dergâh, O my Lord!

O our sister …?…. (our brother …?…..), who has turned your face towards God! Now you are at the end of the days of this world and at the beginning of the days of the hereafter. From God you came, to God you are going. The station of this world is transient, the station of the hereafter is eternal. God’s decree has been fulfilled; may God bring you to rest at a blessed station. May He let you join the ranks of the erenler and behold their faces. May judgement come from my Lord’s realm and intercession from the Prophet Muhammad Mustafa. May your grave be light and your abode paradise!

May exalted God not show such pain again to the mother, father, spouse, siblings, children and all close relatives left behind by this deceased who has walked to God. May He grant them inexhaustible patience and a healthy life.

The dede: O congregation! How did you know this deceased who has walked to God?

The congregation replies: “We knew them as good; may God be pleased with them.”

The dede replies to the congregation: May God be pleased with you too.

The dede: O congregation! This dear one of ours who has walked to God ate and drank among you, settled and moved on among you. They lived together with you. Perhaps they wronged one of you. Perhaps they broke someone’s heart. There may be some who are hurt, wounded or offended. Now, if you have any material or spiritual claim on this deceased who has walked to God, do you release it (helal)? The dede asks this question three times. Each time the congregation answers: “Helal olsun” (Let it be forgiven). The dede answers the congregation, saying: “May God be pleased with you too.” If the funeral prayer is to be performed here, the dede says a besmele. He states the intention for the funeral rite (cenaze erkânı) aloud and begins. He leads the funeral rite with four takbirs.

If the deceased who has walked to God is to be washed in Turkey and the funeral rite is to take place there, the dede says a besmele and says: “For the sake of God’s pleasure, al-Fatiha for the soul of the departed.” He recites Sura al-Ikhlas and Sura al-Fatiha.

Sura al-Ikhlas

„Bismillahi’-Rahman ur’-Rahim! Kul huvvallahu ehat, Allahüssamed. Lem yelid ve lem yuled. Ve lem yekün. Lehü küfüven ehad“.

“In the name of God, the Most Gracious, the Most Merciful! Say: He is God, the One; God, the Self-Sufficient. He begets not, nor was He begotten, and there is none equal to Him.”

Sura al-Fatiha

Bismillahi’Rahmanu’r-Rahim! Elhemdü lillahi Rabbil ’alemin, Errahmanırrahiym, Maliki Yevmeddin İyyâke Nağbudu ve İyyâke Nesteiyn. İhdinassıratelmustakiym Sıreatelleziyne En’amte Aleyhim Ğayrılmağdubi Aleyhim Ve’leddâlliyn. Amin. (For the meaning, see above.) Then it is said: “May the soul of the departed rejoice and may their abode be paradise.” Condolences are offered. After that, the coffin is lifted and placed in the hearse.

The Tezkiye (Forgiveness) Prayer Said When Standing for the Funeral Rite

For the deceased who are buried at the place of death, this briefly worded prayer of forgiveness is usually said. The choice rests with the dede who performs the service.

The coffin is set down on the musalla stone. The dede or hodja first says a besmele. Then: “O believing, Muslim brothers and sisters! How did you know this deceased who has walked to God?” The congregation says: “We saw them as good, we knew them as good; may their soul rejoice.” The dede replies: “May God be pleased with you too.”

Dear souls, dear friends! Our dear one ……….., who is now going from this transient world to the eternal world, parting from us forever, and who will give their soul to God and their body to the earth, needs our prayers and our consent. Whoever has been hurt, wounded, offended, estranged or disappointed by this soul who has walked to God, whoever has something to claim from them or owes them something, let them speak and claim their right for the love of God. The relatives of this dear one of ours, whose tongue no longer speaks in the human world but who is among us in spirit, are among us. On their behalf, they are ready to give what is to be given, to rebuild what they destroyed, to refill what they spilled, and to gladden the heart of the friend.

He asks: “O congregation! This soul who has walked to God ate and drank among you, settled and moved on among you. While living together with you, perhaps they violated someone’s right, perhaps they broke the heart of one of you. If you have any material or spiritual claim on this deceased who has walked to God, do you release it?” The congregation replies: “If we have any claim, let it be forgiven; may God, Muhammad and Ali be their helpers. May their soul rejoice and their abode be paradise.” The dede asks this three times, and the congregation answers three times.

Having received the forgiveness, the dede continues with the following gülbank: “O Highest of the high, O Forgiver of those who forgive, my exalted God! This soul, who has turned their face towards You, who came from God and is going to God, is Your servant and belongs to the community of the Prophet Muhammad. They believe in You alone and expect help from You alone. For the honour of the Prophet Muhammad and the Ehl-i Beyt, turn their bad deeds into good, O my Lord!

For the honour of Ali-yül Mürteza, do not let them suffer the torment of the grave or the fire of hell! For the sake of Hatice-tül Kübra and Fatima-tül Zöhra, forgive the faults and sins they committed in this world knowingly or unknowingly. For the sake of Imam Hasan and Imam Hüseyin, illuminate their soul with Your divine light and reward them with Your intercession. For the honour of the erenler and saints who have come and gone, and of all righteous servants whose mouths are full of prayer, give life to their soul as a faithful servant of the Ehl-i Beyt, O my Lord!

O my exalted God! We dedicate these prayers we have recited to the souls of all our martyrs, from Karbala to this day, who sacrificed their lives for humanity; accept them in Your presence.

For the honour of the Three, the Five, the Seven, the Twelve Imams, the Fourteen Innocent Pure Ones, the Seventeen Girdle-Bearers and the Forty, gladden their soul and make their abode paradise! For the sake of Your name, the Most Gracious and Most Merciful, forgive their faults and reward them with Your mercy, O my Lord! We also dedicate these prayers to the soul of this dear one of ours who has walked to God; accept them in Your glorious dergâh, O my Lord! Gerçeğe hüü, mümine ya Ali” (“Hu to the Truth, ya Ali to the believer”), he says.

Performing the Funeral Prayer (Rite)

How does one stand for the funeral prayer before beginning the first takbir?

When saying “Allahu Akbar”, men raise their hands up to the level of the ears and fold them at the navel, the left hand below and the right hand above; the feet are placed as when standing in the sealed dâr (mühürlü dâr – the posture of humility in the Cem). For the remaining takbirs they no longer open their hands and raise them to the ears. They only say “Allahu Akbar” while moving their heads backwards, and pay attention to the one leading the funeral prayer.

When saying “Allahu Akbar”, women (bacılar) raise their hands up to shoulder level and hold them on the chest in the peyman posture (crossed over the chest). They too no longer open their hands, and move their heads backwards when saying the takbir. In Alevi belief, the prayers of the funeral prayer are recited aloud in the form of a gülbank, together with translations of the Quranic verses. The congregation joins in by saying “Allah, Allah” or “amen”. The funeral prayer is performed with four takbirs. This description of the funeral prayer is the system generally practised by most Alevis of the Balkans, the Aegean, the Mediterranean, the Black Sea region and Central Anatolia.

When the Alevis of the East stand for the funeral rite, the hands are not raised to ear level when saying “Allahu Akbar”. As when standing in the dâr in the Cem, the feet are “sealed” (placed one over the other). The right hand is placed over the heart and the left hand hangs down. One stands in the dâr with the head bowed forward. Women fold their hands directly in the peyman posture, the feet are sealed, and they stand in the dâr exactly as in the Cem.

The funeral rite is a prayer for the soul who has walked to God. To stand for prayer means to stand in God’s presence. To take the dâr posture while standing means to show reverence to exalted God. That is why the eastern Kızılbaş Alevis stand in the dâr during the funeral rite.

• First takbir: Affirming the oneness of God and giving thanks and praise that we believe in Him.
• Second takbir: Believing in the prophethood of the Prophet Muhammad.
• Third takbir: Invoking blessings and peace upon the Ehl-i Beyt and praying.
• Fourth takbir: Prayer is made for the deceased.

When standing for the prayer of the funeral rite, the intention is made first:

“Bismillahi’ Rahmanu’r-Rahim. Bismişah Allah, Allah. With the intention for a man or a woman, I have stood for prayer (salat) for exalted God, for salutation (salavat) for the Prophet Muhammad and his descendants, and for prayer for the deceased who has walked to God; I follow the Twelve Imams.”

First Takbir

“Allahu Akbar. My exalted God! I remember You with praise and thanks. You are the Compassionate and the Forgiving. You are also the Master of this religion. I serve You alone and ask help from You alone. Your glory and honour are exalted. Your name is blessed. You are the Lord of the worlds. You are the source of generosity. There is none exalted but You. Thanks and praise be to You.”

Second Takbir

Allah-u Ekber. Allahumme salli ala seyidine Muhammed ve ala Ali seyidine Muhammed. Kema salleyte ala İbrahim’e ve ala Ali İbrahim’e inneke hamidün mecit. (God is greatest. O God, bless our master Muhammad and the family of our master Muhammad, as You blessed Abraham and the family of Abraham; truly You are the Praiseworthy, the Glorious.) All veneration and reverence, all salutation and prayer, all goodness belong to God the Most High alone. O Prophet (Muhammad)! You are the servant and Messenger of God. You are the Prophet of the end of time, who intercedes for all the worlds! May God’s mercy and blessings be upon you. May God’s mercy be upon us and upon His righteous servants. We believe in you.”

Third Takbir

“Allahu Akbar. Hak laa ilahe ilallah, Hak birsin Muhammed’in Resulullah, Ali ‘yün Veli–yullah, Ehli Beyti keremullah, şefaat kıl ya Resulullah! (There is no god but God, God is One, Muhammad is the Messenger of God, Ali is the friend of God, the Ehl-i Beyt are God’s grace – grant intercession, O Messenger of God!) O my exalted God! Blessings and peace be upon Your Ehl-i Beyt, whom You blessed and praised in the Quran. Illuminate their souls with Your divine light and reward them with Your intercession. Accept our prayers in Your glorious dergâh for the honour of the Ehl-i Beyt. And do not separate us from the ranks and the sight of the Ehl-i Beyt.”

Fourth Takbir

“Allahu Akbar. My exalted God! This soul who has walked to God is Your servant and belongs to the community of the Prophet Muhammad. For the sake of Your name, the Most Gracious and Most Merciful, forgive all their sins and take them among the righteous servants. For the honour of Abraham, the Prophet Muhammad and Imam Ali, illuminate their soul with Your divine light and reward them with Your intercession. Increase Your mercy and bounty towards them, O my Lord!”

When the takbirs are finished, he turns to the right and says “Esselamu aleyke” – “Peace be upon you who have reached God’s mercy” – and lowers the right hand. He turns to the left and says “Esselamu aleyke” – “Peace be upon you who worship in order to attain salvation” – and lowers the left hand. In the funeral rite performed in the dâr posture, the hands are not folded, so the greeting to the right and left is given by turning only the head. He says: “For the sake of God’s pleasure, al-Fatiha for the soul of this dear one who has walked to God from among us”, recites Sura al-Fatiha, and the hands are passed over the face. The funeral prayer is then complete.

The meaning of this Fatiha prayer in English is as follows: Praise and glory belong to God alone. He is the Lord of the worlds, the Compassionate, the Forgiving. He is the Master of the Day of Reckoning. You alone we serve, and from You alone we seek help. Guide us to the right path. Not the path of those who have incurred wrath or of those who go astray, but lead us on the path of those who believe in You. Do not let us go wrong.

Among us Alevis, most often before the deceased is committed to the earth, the coffin is set down on the ground at the graveside with its front turned towards the qibla and this prayer is said, or it is said while the deceased is being lowered into the grave. The dede or hodja recites a prayer such as the following. Our dear ones who have walked to God are committed to the earth with prayers according to Alevi belief.

The Prayer Said When the Coffin Is at the Graveside or Being Lowered into the Grave

“Bismi şah Allah, Allah! O my exalted God, who created the earth and the heavens! This dear one of ours, whom You created from earth, who is uniting again with the earth and fulfilling Your command, ‘From God you came and to God you shall return’, has turned their face towards You and is coming to You. For the sake of Your name, the Most Gracious and Most Merciful, forgive the sins they committed knowingly or unknowingly. Do not deprive them of the intercession of the Prophet Muhammad. For the honour of the Ehl-i Beyt, do not let them suffer the fire of hell or the torment of the grave. For the honour of the Three, the Five, the Seven, the Twelve Imams, the Fourteen Innocent Pure Ones, the Seventeen Girdle-Bearers and the Forty, make their grave light and their abode paradise! Do not withhold Your mercy from them! Accept our prayers in Your glorious dergâh for the honour of the erenler and saints! Al-Fatiha for the soul of the deceased who has walked to God.” The Fatiha is recited and the hands are passed over the face. After that, the deceased is lowered into the grave.

The Telkin (Exhortation) Given to the Deceased

In Alevi belief, the “telkin” is given to living, healthy people. No telkin is given to the dead. The meaning of the word telkin is “exhortation, counsel (nasihat)”. Consider: does one give counsel to the dead? We Alevis give that counsel to the living, healthy person in the rites of ikrar (the vow) and görgü (the görgü cem). Yet we knowingly commit the errors instilled in us by the Ottomans. Because it is still impossible to explain this to our uninformed people, these things are, of necessity, demanded by the people. When the telkin is given, the deceased is addressed by the name of their mother.

For example: “O Mustafa, born of Fatma!”

“Bismi Şah Allah, Allah! Âlâ Sünneti Resulullah! (In the name of the Lord God, God! According to the Sunna of the Messenger of God!) O …..?….., born of …..?….. ! The station of this world is transient, the station of the hereafter is eternal. The decree of exalted God has been fulfilled; you are at the end of the days of this world and at the beginning of the days of the hereafter. In the presence of your Lord you will be asked about your Lord, your religion, your prophet, your book, your qibla and your imam. Speak freely and without fear, as you believed in your life: My Lord is God. My religion is Islam. My prophet is Muhammad. My book is the Quran. My qibla is the Station of Abraham. My imam is Ali. I am a servant of the Ehl-i Beyt. I believed in them. I gave them my ikrar (vow). Praise be to God. Blessings and peace be upon their descendants,” he says, and moves away from the grave.

The prayers to be recited at the memorial meals on the third, seventh and fortieth days, at grave visits and on anniversaries, as well as the Dâr’dan İndirme rite, are found in the chapter “The Fifth Rite” (Beşinci Erkân) of the book Erkânname.

Source: Seyit Derviş Tur, Erkânname – Aleviliğin İslam Yorumu ve Alevi Erkânları (The Alevi Interpretation of Islam and the Alevi Rites), expanded 3rd edition (ISBN 975-6791-52-7).

Translated from the Turkish original by Seyit Derviş Tur.