Islamic Rites of Passage

Rites of passage represent events where cultural or religious rituals are performed as a form of initiation from one stage of growth to the next. The concept behind such traditional practices is supported by the need to foster socialization between different people who are brought together during the festive times. Specifically rites of passage among the Islamic religion are marked by transitional stages in which a person is made to pass through childhood and develop into becoming a dependable member of the society. The most common phases that symbolize growth include birth, marriage and death. The initiation phase is marked by stages such as baptism and confirmation which are essential in laying a religious foundation for young Muslim children. Anthropologists have described Islamic rites of passage as being beneficial in determining social hierarchies, beliefs and values which are helpful in promoting loyalty towards the religion (John, 2007).

Collectively put, rites of passage goes through the following three major transitions through which an initiate learns new things; pre-liminal rites, liminal and post-liminal rites. The first phase also called separation is marked by people withdrawing from their former selves, mannerisms and characters; the second phase also called the transition period is represented by withdrawal as a person prepares to enter the last stage. This stage of post-liminal also known as reincorporation is represented by a complete acquaintance to the religious rituals practiced among Muslims as well as their ceremonies. Connecting these transitional phase with the rite of passage on birth, initiation, marriage and death will be essential in explaining the significance of these practices. The rite of birth is marked by a woman delivering a child. After birth, the Muslim religious leaders are called to offer prayers called Adhan (Kamau, 2012). The prayers are recited by the father into the baby’s right ear.

The baby is then fed with something so sweet so that it opens its mouth upon which both parents chew pieces of date and rub the sappy juice extracts onto the baby’s gum. This practice is significant in starting the digestive system of the child. The naming ceremony is then organized before the elapse of the first seven days after birth. Mostly these ceremonies are similar to the practices conducted by Christians and Judaists in which all religions believe that is an order from the All Mighty. Among the Muslims, it is believed that a child is a present from Allah thus giving them a religious name will enable them to nourish and growth in the image of Allah. The family determines a good name for the child. In addition, friends, priests and relatives are allowed to suggest a suitable name for the baby. Seven days after birth, a ceremony called Aqeeqah is performed on the child (Kamau, 2012). The scalp of the baby is clean shaven as a dedication to Allah. The weight of the hair is determined by balancing on a scale. It is mandatory that the parents sacrifice a portion of their wealth equivalent to the weight of the hair either to charities or to the poor people.

The parents are also obligated to make pledges called zakat. This is a religious practice where the parents of a child are obligated to give 2.5% of their personal wealth to charities each and every year (John, 2007). These practices are aimed at helping the poor among the Muslim societies. It further reminds them that all the wealth they possess belongs to Allah thus it is a symbol of obedience as well as freeing the parents’ souls from greed and love for material wealth. Furthermore it is a practice that purifies the parents and equips them with the necessary mannerisms that will help them guide the child into maturity. It is during the same celebrations that baby boys are circumcised in another ceremony called Khitan. This ritual is marked with the cutting of the foreskin on the baby’s penis. These rituals are a symbol of cleanliness and purity. This is because it is believed that the foreskin traps urine which defiles the child. Failure to circumcise on the seventh day, the boy is likely to become aggressive because of altered thinking or even be harmed from infections.

The second rite of passage is marriage which happens after the children have grown and passed through adolescents where they are trained on responsibilities and the need to have a family. Marriage symbolizes posterity or continuity of the Muslim culture and families. The Nikah ritual is the most significant at this stage because it is during these celebrations that a man and a woman declare their vow of commitment. The ceremony is a triumph marking the unionization of the man and the woman in a ritual believed to be a form of worship. The Al-Ijab wal-Qububul ceremony is a smaller ceremony where the maid or the woman’s guardian offers her to the man or the bride. The bride has the right to accept or reject and in the event that he accepts the woman, they become legally and lawfully wedded. This is because Allah is cited as a witness to the marriage vows. This marks the last stage of the marriage. Nikah ceremony is also a social gathering where people celebrate the beginning of a new life together (Gennep, 2010). This ceremony can be conducted anywhere as selected by the bride and the groom. The marriage documents are then stored in the mosque or in the government registers as a fulfillment of a civil obligation.

Death is the third and the last rite of passage where the body of the deceased is laid to rest. It is marked with funeral prayers and burial after which other rituals can be performed. It starts with the death of a person whose body is then taken up for washing by the family members. The body is further shrouded as a show of honor and respect towards the attainments that the person had made. It is the ultimate crowning for a life well lived and a symbol of maturity. The body is then tied in white pieces of linen cloth which shows cleanliness and a peaceful happy after life. The clothed body is transported to the funeral site or a cemetery where funeral prayers are conducted by an Imam. The body is lowered into the cemetery and covered with mounts of soil. According to the Muslim religion the deceased need to be buried as soon as it is possible so as to avoid disturbing the body of the deceased. After burial the family, friends and relatives are allowed to mourn for three days as a show of devotion. Widows are allowed to mourn for 10 days and during this time, she is not allowed to be remarried, shift her home or wear jewelries or decorative clothes (Gennep, 2010).

References

Gennep, A. (2010). The Rites of Passage. New York: Routledge Chapman & Hal

John, A. (2007). Aspects of Islamic Civilization. Westport, CN: Greenwood Press, 2007

Kamau, C. (2012). What does being initiated severely into a group do? The role of rewards. International Journal of Psychology