Sacred numbers in Tatar funerals

While not a lighthearted subject, death and funerals are inevitable aspects of life, and each culture has unique rituals and traditions for saying farewell to departed loved ones. There are, of course, different rituals in Muslim and Christian (kerəşen) Tatar communities.

Before burial, elderly individuals in Muslim Tatar culture prepare for death in advance, with each homemaker assembling essential items for their own and their spouse's "funeral kit" or ülemtekkə. This kit includes materials for burial attire, known as kəfenlek, consisting of white cotton fabric measuring 12-18 meters, along with towels, some of which were traditionally handwoven until the 1970s. Additionally, the kit contains items for distribution as a charity, known as sadaqa, which varied over the years and included inexpensive fabrics, shirts, scarves, socks, and purchased towels. When a Tatar senses impending death, a mullah is invited into the home to recite Surah Yasin over the dying person.

When the dying person finally breathes their last breath, an iron object is placed on their chest – most often scissors or a nail. According to ancient Tatar pagan belief, evil spirits fear iron, so there must be a sharp iron object near the deceased to ward off evil spirits. After this, the body is covered with a white cloth, and the face is covered with a towel.

The morning after a death in a Muslim Tatar village sees young men heading to dig the grave, often chosen where relatives rest. The grave, outlined by a traditional towel, is meticulously dug, with a side niche called ləxet. Women prepare for washing and dressing the deceased as outlined in the Sharia, with communal tools stored in small sheds at cemeteries. The ritual washing begins after receiving news that the grave is ready. The deceased is washed by gender-matched individuals, with specific roles assigned during the process. After washing, the deceased is wrapped in a shroud (kəfen) and placed on a stretcher. The funeral procession, mostly consisting of men, heads to the cemetery, carrying the deceased head-first for a final viewing of familiar places, and conducts a special prayer, cınaza namazı, after which, to protect against an evil spirit known as cen, Tatars avoid looking back on the return from the cemetery. Women play a significant role in post-burial rituals, distributing symbolic gifts, and offering "grave charity" (gür sadaqası). During and after the burial, excessive showcasing of grief is also believed to attract cen. While most of these traditions persist, nowadays women often also attend the burial ritual to see off their loved ones. 

In Tatar culture, as in many other cultures, numbers carry cultural and symbolic significance. Specific numbers are often linked to particular meanings, beliefs, and rituals. Memorial rituals include modest commemorations on the third (öçese) and seventh days (cidese) by men and women separately, elaborate ceremonies on the fortieth day (qırığı) where both men and women are invited, and after a year (yılı). The Tatar burial ritual contains many pagan elements: Tatars believe that within 40 days of death, a human soul can return home in the form of a bird or butterfly. Some practices, like leaving gates open at night and keeping lights on, are believed to guide the soul. 

These days and numbers are important to many Turkic peoples, and research shows that they come from Zoroastrianism. The number three is one of the most widespread sacred numbers in the cultures of the world. Some researchers attribute the interpretation of three as a symbol of absolute perfection, representing an ideal structure with a distinct beginning, middle, and end. Another explanation ties back to cosmological beliefs, where ancient perceptions of upper, middle, and lower worlds led to the principle of triad. Number seven is also deemed a significant number by many peoples, with the celestial and the subterranean world being divided into seven layers.

Traditional elements like Quran readings, symbolic gifts, and sacrificial animals persist to this day. While most Tatars unify these practices, regional variations involve different numbers of guests and special memorial dishes, based on financial status, family size, and local traditions.

Tatar memorial rituals begin with a prayer, where attendees dedicate thoughts to the deceased while counting prayer beads (təsbix). A Mullah or anyone else may recite Quranic verses, concluding with bağışlaw, a dedication, and the distribution of sadaqa. The prayer session is followed by a feast, with the traditional sequence including soup, boiled meat with potatoes, and a tea ceremony expressing gratitude. 

In the Soviet era, non-Muslim elements like burying the deceased in regular clothing, using open caskets, and involving brass bands in funeral processions gained popularity, especially in urban areas. Tatar cemeteries were traditionally located near settlements, sometimes beyond rivers to prevent ancestral spirits from causing disturbances. With superstitions waning, newer cemeteries emerged, often resulting in multiple burial grounds around large villages. Abandoned cemeteries held special reverence and were termed iske ziyarat, even when no visible signs of burials remained. 

Grave traditions evolved from minimal care to wooden monuments and metal fences adorned with crescent moons. Epigraphic monuments from the 13th century reflect Tatar history, undergoing phases of flourishing and decline, with a persistent tradition of creating and preserving Tatar Muslim cemeteries.

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Urazmanova, "Festive Culture and Culture of Holidays among Tatars in the 20th - early 20th centuries" 

Zagidullina, "Number Symbolism in the Tatar Folk Tales"