Browse Memorial Items Muslims view death as a transition from one state of being to another, not as an end. They believe that actions follow you to the afterlife.
Because of this diversity, rites of passage in the Islamic world draw equally upon ritual forms and metaphors specific to local cultural contexts and upon the more universal elements of the Islamic Muslim death rites. Some of these ritual and expressive forms existed prior to the advent of Islam in the seventh century ce and were incorporated with appropriate shifts in context and meaning into the Islamic tradition.
Others developed concurrently with the Islamic tradition. Some transitions marked by rites of passage, including birth, naming, circumcision, social puberty, betrothal, marriage, pregnancy, motherhood, fatherhood, death, and mourning, are not specific to the Islamic world.
These rites show an especially wide diversity of form and content because they incorporate major elements of local belief and practice.
Marriage, for instance, is a secular contract in Islam. Muslim jurisprudence specifies certain legal requirements but not the form taken by marriage ceremonies.
Provided that preexisting rites of passage are not directly contrary to the more universalistic aspects of the Islamic tradition, they remain a part of accepted local practice. Likewise, socially recognized transitions considered significant in some Islamic societies may be given much less emphasis in others.
Because of this diversity, rites of passage considered to be inherent components of the Islamic tradition in some parts of the Islamic world or by Muslim death rites social groups are not always accepted as having anything to do with Islam by Muslims elsewhere.
For example, before departing for the pilgrimage to Mecca, many North African Muslims first circumambulate their town or village, visiting its principal shrines in the company of friends and relatives.
Flags or banners associated with these shrines are carried in the procession. On their return from Mecca, the pilgrims participate in a similar procession and visit local shrines before crossing the thresholds of their homes.
Modernist Muslims claim that these "local" ceremonies have nothing to do with Islam or the pilgrimage proper, but for many North Africans these practices remain an integral part of Islam as they practice and understand their faith. Many such festivals occur annually just before the planting season and the moving of herds from summer to winter pastures.
Similarly, the Alevi Arab. Their interpretation of Islamic obligations and practice is not recognized as valid by neighboring Muslims of other sects.
Although some rites of passage resemble one another in general form throughout the Muslim world, a thorough knowledge of how they are locally elaborated is essential to understanding their contextual meaning.
Most of these rites derive in part from formal Islamic doctrine but are equally shaped by, and in turn shape, diverse underlying local conceptions of society. In Marrakesh, for example, the ceremonies marking birth, circumcision, marriage, and pilgrimage resemble one another because they share an underlying conception of social boundaries and social space.
These conceptions are not derived from Islamic doctrine, but neither are they opposed to it. After a woman gives birth, she and her child are confined for seven days to the room in which the birth took place.
Ceremonies involving only close relatives are then performed, but until the fortieth day after birth, the mother and her child refrain from crossing the threshold of the house.
At the end of this period, they visit one of the principal shrines of Marrakesh. After a child is circumcised, he and his mother are likewise confined to one room of the house for the first week then to the entire house for another interval; finally, all restrictions on movement end after a visit to one of the major local shrines.
For marriage, newly wed couples remain seven days in the nuptial chamber, followed by a few days in the house itself and finally a visit to one of the principal shrines.
Returning pilgrims, once they have entered their houses, follow a similar progression to regain the full use of social space and to reincorporate themselves into ordinary society.
Even with the widespread expansion of mass education in recent years, which has the effect in many parts of the world of modifying or eliminating local ritual practices, those of Marrakesh remain largely intact.
In Islamic societies, as in others, the social and cultural significance accorded to specific rites of passage becomes clear only when the rites are considered in their full social context.
In Atjeh, when a woman becomes a mother, she also becomes an adult and takes legal possession of her house.
The ceremonies associated with her becoming a mother and the naming of her child are locally regarded as much more significant than marriage itself: Women claim that they are girls until they have children. In the interior of Oman, a country in the southeastern corner of the Arabian Peninsula, marriages generally occur within the extended family and often involve a move of no more than several hundred feet for the bride, from the house of her father to that of a nearby relative.A ppt, accompanied by information sheet and activity sheet on the basic funeral rites as observed by Muslims/5(9).
It is the duty of a Muslim who has anything to bequeath, not to let two nights pass without writing a will about it.  Everyone Shall Taste Death; Funeral Rites in Islam (part 2 of 3): The funeral prayer and burial; Funeral Rites in Islam (part 3 of 3): Condolences and Comparisons; View all parts together Add a comment.
Most Viewed. Funeral Rites and Regulations in Islam. By Bilal Abu Aisha. All praise is due to Allah All-Mighty, the Ever-Living Who said: "Every soul shall taste death.". All religions have funeral rites and traditions for dealing with death, and Islam is no different.
With Osama bin Laden's recent death and burial at sea, there's been a lot of . Funerals in Islam (called Janazah in Arabic) follow fairly specific rites, though they are subject to regional interpretation and variation in leslutinsduphoenix.com all cases, however, sharia (Islamic religious law) calls for burial of the body as soon as possible, preceded by a simple ritual involving bathing and shrouding the body, followed by salah (prayer).
Burial is usually within 24 hours of death. Funeral Rites and Regulations in Islam. By Bilal Abu Aisha. All praise is due to Allah All-Mighty, the Ever-Living Who said: "Every soul shall taste death.".