Funeral Traditions and Ceremonies
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chrissytine
- Posts: 1
- Joined: Sat Jan 31, 2004 12:56 pm
Funeral Traditions and Ceremonies
Ya Ali Madad, My name is Chrissy, Im from Nova Scotia and my Mum is Ismaili. I however, was raised Catholic by my Father. I am taking a university course o­n death and dying and I am aiming to do a presentation o­n Ismaili funeral traditions and ceremonies. The Ismaili community here is very small, and since my Mum has not been to a funeral in years she is lacking detailed knowledge that could help me. Id really appreciate it if someone could give me the lowdown o­n the funerals and maybe point me in the direction of some resources. I need to know by Tuesday Feb 3rd if I have enough to do the presentation. Thank you so much in advance!!
In the order of rituals done:
- the Gusal committee partakes in the washing of the body at the funeral home
- the body is scented with natural oils, dried flowers etc
- the body is then wrapped in white cloth (Khafan) and placed in the coffin
- the body is transported usually to the Jamat khana where the family members & other congregation can pay their last respects and for the final viewing (anjali)
- at this 'chhelli anjali' (final viewing) the Jamat recites Ginans & Salwats
- chhanta ceremony is also conducted by the Mukhi for the close family and relatives. The Mukhi accepts forgiveness for the deceased and sprinkles the face of the deceased with chhanta water
- the face of the deceased is then covered with cloth for the final time.
- the coffin lid is closed
- the coffin is then raised and lowered three times in a symbolic gesture of the three worlds (past, present & future) and the Shahada is recited by the Jamat
- the coffin is then carried by the male members of the Jamat. The whole congregation is given opportunity to give 'kandh' (support of the coffin on the shoulder). All the time the Jamat loudly and continuosly recites the Shahada
- the coffin is then placed in the hearse for the journey to the cemetery
- The Mukhi places some soil into the coffin. special prayers such as ayats of Quran are recited as the coffin is lowered into the grave.
- close relatives then start the burying process and the whole congregation in turn partakes in the process while reciting the Shahada
- the whole congregation then places lighted agarbati (incence) on the grave
- Fateha/Namaz e Maiyat is then recited
- the whole congregation then gives 'Shukran jo panjo' ) handshaking to the family of the deceased.
- in some cases the family and friends gather 'bhaati' (wake) with partaking of food
- in the evening at the Jamat khana, special Farmans, Ginans & Ziyarat are recited. The Jamat gets a final opportunity to give condolences to the family of the deceased
- on the 10th & 40th day after the funeral, special 'Ruhani Dua' is offered in the JK
- special tashbhis are offered for the deceased during various majlases
- the Gusal committee partakes in the washing of the body at the funeral home
- the body is scented with natural oils, dried flowers etc
- the body is then wrapped in white cloth (Khafan) and placed in the coffin
- the body is transported usually to the Jamat khana where the family members & other congregation can pay their last respects and for the final viewing (anjali)
- at this 'chhelli anjali' (final viewing) the Jamat recites Ginans & Salwats
- chhanta ceremony is also conducted by the Mukhi for the close family and relatives. The Mukhi accepts forgiveness for the deceased and sprinkles the face of the deceased with chhanta water
- the face of the deceased is then covered with cloth for the final time.
- the coffin lid is closed
- the coffin is then raised and lowered three times in a symbolic gesture of the three worlds (past, present & future) and the Shahada is recited by the Jamat
- the coffin is then carried by the male members of the Jamat. The whole congregation is given opportunity to give 'kandh' (support of the coffin on the shoulder). All the time the Jamat loudly and continuosly recites the Shahada
- the coffin is then placed in the hearse for the journey to the cemetery
- The Mukhi places some soil into the coffin. special prayers such as ayats of Quran are recited as the coffin is lowered into the grave.
- close relatives then start the burying process and the whole congregation in turn partakes in the process while reciting the Shahada
- the whole congregation then places lighted agarbati (incence) on the grave
- Fateha/Namaz e Maiyat is then recited
- the whole congregation then gives 'Shukran jo panjo' ) handshaking to the family of the deceased.
- in some cases the family and friends gather 'bhaati' (wake) with partaking of food
- in the evening at the Jamat khana, special Farmans, Ginans & Ziyarat are recited. The Jamat gets a final opportunity to give condolences to the family of the deceased
- on the 10th & 40th day after the funeral, special 'Ruhani Dua' is offered in the JK
- special tashbhis are offered for the deceased during various majlases
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shirazkali
- Posts: 23
- Joined: Mon Jun 30, 2003 10:23 am
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_thaillestlunatic_
- Posts: 179
- Joined: Wed Jan 21, 2004 3:06 pm
Why women cannot attend
Ya Aly Madat,
Can anyone please help me and tell me why Women cannot attend
the funeral ceremonies??? Did it start way back to the life of the Prophet
or did the Imams make this decision???
Can anyone please help me and tell me why Women cannot attend
the funeral ceremonies??? Did it start way back to the life of the Prophet
or did the Imams make this decision???
The prophet of Allah had said that women should not be aloud to go to the cemetary. Another thing there is no significance in the 10th day.... it is only 40 dayz. Once Mowlana Hazar Imam was asked this question and he said "I dont know the singnificance of 1 day of 3 days or 10 days but 40 days is very important" 40 dayz is important becuase within the span of 40 days, the soul completes is journey to the other world. So there is absolutly no point for the dasmo or the 10 dayz majlis. The women give the last respects in Jamat Khane, but it was belived that at the graveyard women would always cry during the time of the prophet in the time of a death and at the cemetary there are very serious prayers going on and due to this, it was said by the prophet that women should not be aloud to go to the funeral cerimonies. I will further post on this topic after I come to find out what the other reasons are.
Women at cemetarys
I was always taught thus by my grandfather..women aren't allowed to go to the cemetary because of the respect of the womb...all of us are born of the womb of women and it pains the womb to see what it gave birth to being returned to the earth..from where it came..
(it made sense to me in gujrati)...
Shams
(it made sense to me in gujrati)...
Shams
Ya Ali Madad,
I have always wondered about why women are not allowed to the final Funeral ceremonies. I have never gotten an answer that really explains why.
I can understand why women where not allowed at Prophet Muhamad's (Salwaat) time. In theory, during those days, women where considered as weak and helpless. They were also treated very unjustly, buried alive and so on.
Since then all the Imam's, in different times, have changed the rules to be more practical. Women are equal and can be as strong as Men. We don't were Burkhas or we are not kept separate in different rooms then Man. We can Say Du'a as opposed to only Man saying Namaaz. I mean so many countless things have changed yet this one hasn't.
If Mowla Bapa hasn't changed this until now, then he must have a very strong reason. I wish there was an easier way to know the truth.
Please don't take in a wrong way as my Maa does. I can never ask any questions because she will always tells me "you have a bad insect in your head that's trying to eat your faith."
She is a sweet heart though.... but I always like to find out the answers. This is one topic that's never been answered that could make sense practical and spiritual.
I have always wondered about why women are not allowed to the final Funeral ceremonies. I have never gotten an answer that really explains why.
I can understand why women where not allowed at Prophet Muhamad's (Salwaat) time. In theory, during those days, women where considered as weak and helpless. They were also treated very unjustly, buried alive and so on.
Since then all the Imam's, in different times, have changed the rules to be more practical. Women are equal and can be as strong as Men. We don't were Burkhas or we are not kept separate in different rooms then Man. We can Say Du'a as opposed to only Man saying Namaaz. I mean so many countless things have changed yet this one hasn't.
If Mowla Bapa hasn't changed this until now, then he must have a very strong reason. I wish there was an easier way to know the truth.
Please don't take in a wrong way as my Maa does. I can never ask any questions because she will always tells me "you have a bad insect in your head that's trying to eat your faith."
She is a sweet heart though.... but I always like to find out the answers. This is one topic that's never been answered that could make sense practical and spiritual.at the funeral ceremony
- chhanta ceremony is also conducted by the Mukhi for the close family and relatives. The Mukhi accepts forgiveness for the deceased and sprinkles the face of the deceased with chhanta water .
Why we do not pay any money for this chhanta ceremony?
Why we do not pay any money for this chhanta ceremony?
Regarding the above post...... recently I attended a close relative's funeral and I had to do chanta for the deceased. Do I have to give the chanta money to mukhi sahab when I go for zaarat in the evening? I am asking this because someone told me to do so. This is the first time I ever heard of this. It is not the matter of money but the matter of knowing. I would appreciate if someone could enlighten me on this matter. Thanks.
this has been interesting reading. Could anyone tell me why are we not changing our stand o­n women going to the cemetry yet islam is a religion which translates to changing of the life we are <BR>living. I believe that in some countries women do attend funerals so why is it not being made standard. The youth of today ask all these questions and i find that the teachers do not want to answer as they think it is wrong to question about religion but i feel that is wrong do let me know of your views o­n this.<BR>Also should we touch the body o­nce it is washed? i was told that when the body is washed and brought to mosque it is now pak and if we touch it we dirty it.I am confused as i would like to know if it says this in the koran or is it just tradition.<BR>
I though it is worth noting that in Eastern Europe, places like former Yugoslavia Republics, Bosnia in particular, and in Old Europe, France for example, Women do attend the interment (burial) ceremonies along with men.
I many other places women visit the grave site of recently departed person's grave after the burial ceremonies.
I many other places women visit the grave site of recently departed person's grave after the burial ceremonies.
An interesting description of our funeral ceremonies.
http://filbertnut.blogspot.com/2007/03/ ... neral.html
I have never been to a funeral before, let alone an Ismaili funeral, so this was all news to me. It seemed pretty straightforward, and we were reassured that the Jamatkhana funeral ceremony volunteers would guide us through if we were stuck or confused.
Now for a brief explanation of what it means to be an Ismaili Muslim, and an overview of the funeral ceremony, intertwined with my personal experience. Some of this information I learned from a pamphlet from the Jamat, which is helpful because it explains it much better than I could.
The Shia Imami Ismaili Muslims, generally know as the Ismailis, live in over 25 different countries, and follow the spiritual leadership of the 49th Imam His Highness Prince Karin Aga Kahn (HH), who is a direct descendent of the Prophet Muhammad. Like other Shia Muslims, the Ismailis affirm that after the death of Prophet Muhummad, his cousin and son-in-law, Ali, became the first Imam of the Muslim Community. This spiritual leadership, known as the Imamat, continues through the hereditary line of Ali and his wife Fatima, the Prophet's daughter. Allegiance to the Imam and adherence to the Ismaili Tariqah (persuasion of Islam is what gives the Ismailis their unity and common identity).
Because the ethics and faith of the Ismailis revolve around the concepts of volunteerism, generosity, compassion and self-reliance, when death occurs, a family member contacts a group of trained Ismaili volunteers on the "funeral committee" at the Jamatkhana, who work closely with the family to coordinate funeral arrangements. They are also responsible for washing, drying and wrapping the body in a simple linen shroud. The volunteers for Nanima's funeral were amazing—they were organized, timely and very compassionate. Muslims believe that everyone is equal in the eyes of God, and therefore, all funerals are identical from the prayers, rites and ceremonies, to the dress and cemetery arrangements. Muslims also believe that it is only the soul which is eternal, and from the moment one learns of the death of a loved one, there is a continuous reaction of prayers for the soul of the deceased until the funeral ceremonies and rites are over.
The funeral service was held at the Ismaili Jamatkhana ("place of gathering"). The Jamatkhana was beautiful, with lots of repetitive and intricate wood and metal work of intertwined squares, with holes and spaces for the light to shine in just so. Everyone attending the funeral removed their shoes upon entering the Jamat (as always), and my family sat on the carpet close to the body. We entered at 10:00 am on Tuesday, seated around Nanima, enshrouded in a white sheet and then beautiful purple (her favorite color) silk on top with gold embroidery, with only her tender and peaceful face peeking through. We sat for about a half hour and said some prayers, guided by the volunteers. Then at 10:30, friends joined in and we separated with the men on the left and the women on the right, facing Nanima. The funeral ceremony commenced with the recitation of prayers. The continuous recitation of Salwaat (pronounced "Sal-VAT) was interspersed with the other prayers, the meaning of which is "O Allah, shower your blessings upon Muhammad and the Progeny of Muhmmad".
In chronological order (oldest to youngest), Nanima's children and their families went up to the body and knelt on the carpet, lead in prayer that asks for forgiveness and closure for any unfinished business to put the deceased soul at rest before it departs. Janet and I went up with my father first, because he is the oldest. I must now add that we had to request special permission for Janet and Danesh (Tazeem's husband) to attend the funeral because neither of them are Ismaili). Thankfully, permission was granted. After my father, Janet and I, Nilusha was supposed to go up to Nanima, but she had not yet arrived at the funeral. Many of us were worried because over the last many years, Nilu had really distanced herself from the family, and I thought maybe she had decided to skip the funeral at the last minute. Most importantly, Nanima and Nilusha definitely had unresolved business, and we were all hoping that she would come. No Nilusha, so Sheny went up with her children (my cousins) Zahf and Shazi, and then Tazeem with her husband Danesh, and children (also my cousins) Ketan and Ashwin. Not wanting to close this part of the ceremony without Nilusha, we continued the chanting of a particular prayer to bide time (much to the chagrin of the volunteers who wanted to abide by a strict time clock) and, thankfully, Nilusha soon appeared with her son Fayaz (whom I've never met), and recited their prayers to Nanima. When Nilusha arrived, there was an overwhelming frenzy—sobs of relief that she had made it. Her delay, as it turns out, was in picking up Fayaz from the ferry from Victoria, BC, and hitting awful traffic on the way to the Jamat.
The males and then the females lined up and passed in front of Nanima's body, paying silent last respects. Through much of these procedures, prayers were chanted in haunting and uplifting voices, which set some people, including myself, crying periodically. Nanima's body was then placed in the bier, followed by the recitation of Fateha and Namaz-e-Mayat prayers. transportation casket, which was simple, wooden with two extended poles on either end for hoisting up and carrying on the shoulders. The people who carried the casket were a select few young male family members, which included Ashwin and Zahf maily, and also Ketan, Fayaz, and my dad for help, moving Nanima's bier out of the Jamat and into the hearse. There, all of the male family members made their way following the hearse to the burial grounds and performed the burial ceremony. It is important to note that Ashwin, who was asked to settle Nanima into her grave and be the last one to see her face in the concluding ceremonies, pointed out that for a few brief moment, a very light snow, almost like ash falling from the sky, fluttered down from the sky. Symbolism can be trite, but there is a time and a place for everything, and triteness was born out of reality. Women are not allowed to participate in this portion of the ceremony, and instead, stay behind and have a special prayer and sacred time together. Historically, the family would carry the casket on their shoulders and walk from the home of the deceased to the burial ground. This procession concluded the ceremonies at the Jamatkhana.
Everyone then went to a hall about five minutes away that had been reserved for lunch. A crew had cooked several Indian dishes including a chick pea curry, rice and beef, carrot salad, ghatia, and an onion type salsa. There was also juice, the best chai I've ever had, and sweet dessert balls, carrott halva. Lunch was all set out, but before we ate, several of the immediate family members took turns reading what would be considered a eulogy, though we learned afterwards that this is not at all the Ismaili custom and though it was foreign to the people at the lunch, they appreciated it.
http://filbertnut.blogspot.com/2007/03/ ... neral.html
I have never been to a funeral before, let alone an Ismaili funeral, so this was all news to me. It seemed pretty straightforward, and we were reassured that the Jamatkhana funeral ceremony volunteers would guide us through if we were stuck or confused.
Now for a brief explanation of what it means to be an Ismaili Muslim, and an overview of the funeral ceremony, intertwined with my personal experience. Some of this information I learned from a pamphlet from the Jamat, which is helpful because it explains it much better than I could.
The Shia Imami Ismaili Muslims, generally know as the Ismailis, live in over 25 different countries, and follow the spiritual leadership of the 49th Imam His Highness Prince Karin Aga Kahn (HH), who is a direct descendent of the Prophet Muhammad. Like other Shia Muslims, the Ismailis affirm that after the death of Prophet Muhummad, his cousin and son-in-law, Ali, became the first Imam of the Muslim Community. This spiritual leadership, known as the Imamat, continues through the hereditary line of Ali and his wife Fatima, the Prophet's daughter. Allegiance to the Imam and adherence to the Ismaili Tariqah (persuasion of Islam is what gives the Ismailis their unity and common identity).
Because the ethics and faith of the Ismailis revolve around the concepts of volunteerism, generosity, compassion and self-reliance, when death occurs, a family member contacts a group of trained Ismaili volunteers on the "funeral committee" at the Jamatkhana, who work closely with the family to coordinate funeral arrangements. They are also responsible for washing, drying and wrapping the body in a simple linen shroud. The volunteers for Nanima's funeral were amazing—they were organized, timely and very compassionate. Muslims believe that everyone is equal in the eyes of God, and therefore, all funerals are identical from the prayers, rites and ceremonies, to the dress and cemetery arrangements. Muslims also believe that it is only the soul which is eternal, and from the moment one learns of the death of a loved one, there is a continuous reaction of prayers for the soul of the deceased until the funeral ceremonies and rites are over.
The funeral service was held at the Ismaili Jamatkhana ("place of gathering"). The Jamatkhana was beautiful, with lots of repetitive and intricate wood and metal work of intertwined squares, with holes and spaces for the light to shine in just so. Everyone attending the funeral removed their shoes upon entering the Jamat (as always), and my family sat on the carpet close to the body. We entered at 10:00 am on Tuesday, seated around Nanima, enshrouded in a white sheet and then beautiful purple (her favorite color) silk on top with gold embroidery, with only her tender and peaceful face peeking through. We sat for about a half hour and said some prayers, guided by the volunteers. Then at 10:30, friends joined in and we separated with the men on the left and the women on the right, facing Nanima. The funeral ceremony commenced with the recitation of prayers. The continuous recitation of Salwaat (pronounced "Sal-VAT) was interspersed with the other prayers, the meaning of which is "O Allah, shower your blessings upon Muhammad and the Progeny of Muhmmad".
In chronological order (oldest to youngest), Nanima's children and their families went up to the body and knelt on the carpet, lead in prayer that asks for forgiveness and closure for any unfinished business to put the deceased soul at rest before it departs. Janet and I went up with my father first, because he is the oldest. I must now add that we had to request special permission for Janet and Danesh (Tazeem's husband) to attend the funeral because neither of them are Ismaili). Thankfully, permission was granted. After my father, Janet and I, Nilusha was supposed to go up to Nanima, but she had not yet arrived at the funeral. Many of us were worried because over the last many years, Nilu had really distanced herself from the family, and I thought maybe she had decided to skip the funeral at the last minute. Most importantly, Nanima and Nilusha definitely had unresolved business, and we were all hoping that she would come. No Nilusha, so Sheny went up with her children (my cousins) Zahf and Shazi, and then Tazeem with her husband Danesh, and children (also my cousins) Ketan and Ashwin. Not wanting to close this part of the ceremony without Nilusha, we continued the chanting of a particular prayer to bide time (much to the chagrin of the volunteers who wanted to abide by a strict time clock) and, thankfully, Nilusha soon appeared with her son Fayaz (whom I've never met), and recited their prayers to Nanima. When Nilusha arrived, there was an overwhelming frenzy—sobs of relief that she had made it. Her delay, as it turns out, was in picking up Fayaz from the ferry from Victoria, BC, and hitting awful traffic on the way to the Jamat.
The males and then the females lined up and passed in front of Nanima's body, paying silent last respects. Through much of these procedures, prayers were chanted in haunting and uplifting voices, which set some people, including myself, crying periodically. Nanima's body was then placed in the bier, followed by the recitation of Fateha and Namaz-e-Mayat prayers. transportation casket, which was simple, wooden with two extended poles on either end for hoisting up and carrying on the shoulders. The people who carried the casket were a select few young male family members, which included Ashwin and Zahf maily, and also Ketan, Fayaz, and my dad for help, moving Nanima's bier out of the Jamat and into the hearse. There, all of the male family members made their way following the hearse to the burial grounds and performed the burial ceremony. It is important to note that Ashwin, who was asked to settle Nanima into her grave and be the last one to see her face in the concluding ceremonies, pointed out that for a few brief moment, a very light snow, almost like ash falling from the sky, fluttered down from the sky. Symbolism can be trite, but there is a time and a place for everything, and triteness was born out of reality. Women are not allowed to participate in this portion of the ceremony, and instead, stay behind and have a special prayer and sacred time together. Historically, the family would carry the casket on their shoulders and walk from the home of the deceased to the burial ground. This procession concluded the ceremonies at the Jamatkhana.
Everyone then went to a hall about five minutes away that had been reserved for lunch. A crew had cooked several Indian dishes including a chick pea curry, rice and beef, carrot salad, ghatia, and an onion type salsa. There was also juice, the best chai I've ever had, and sweet dessert balls, carrott halva. Lunch was all set out, but before we ate, several of the immediate family members took turns reading what would be considered a eulogy, though we learned afterwards that this is not at all the Ismaili custom and though it was foreign to the people at the lunch, they appreciated it.
This is an interesting point you have raised. I am inclined to share your view that it is a 'zaheri' ritual in which members of other communities are present and may participate. I remember when I was in Arusha Tanzania where the cemetry was a walking distance away from JK, we used to walk to the cemetry and all along we would recite the Kalima.shak00 wrote:I have noticed during Funeral Ceremonies that the Shahadat recited continuously during the ceremony consists of the first two lines only, and Aliyyun Amirul Momineen Aliyyullah is not recited, then the Salawaat is recited. Is this because non Ismailis may be present too?
Apart from the twelver Shia's no other Shia's include Aliyun Amirul-Momnin...etc. A year ago I went to a young bohora's funeral. The funeral was conducted at an Ithna Masjid because it was spacious, and a lot of people were expected at the funeral because the parents were very prominent. However, the Ithna's insisted that without Aliyuna Amirul...etc. Bohoras cannot recite their Kalima (bohoras recite the same Janaza Kalima as we and Sunnis do). As a result, when the bohoras were taking the bier out they were whispering the Kalima. They were also asked to cover the bier with black cloth with gold Arabic writings. Bohoras do not usually use black cloth for funeral. Incidentally, the deceased was buried at Ismaili cemetery!
Having gone through Ismaili history I have not seen Aliyun... added to the Janaza Kalima by any Imam. Even during the Fatimi Imams' time, only the original Shahada was recited at Janazas. Other Muslims present or not has not changed the Janaza Kalima of the Ismailis.
I am told that during Imam Sultan Muhammad Shah's funeral also, the same Kalima (as we recite) was recited.
Virgo2
Having gone through Ismaili history I have not seen Aliyun... added to the Janaza Kalima by any Imam. Even during the Fatimi Imams' time, only the original Shahada was recited at Janazas. Other Muslims present or not has not changed the Janaza Kalima of the Ismailis.
I am told that during Imam Sultan Muhammad Shah's funeral also, the same Kalima (as we recite) was recited.
Virgo2
Preserving your digital life details — after your death
CLAUDINE BEAUMONT
THE TELEGRAPH
In the days before technology, death was a relatively simple affair: the physical belongings of the deceased could be carefully sorted through and boxed up, divided among friends and family to act as a permanent and tangible reminder of a life.
In the digital age, though, things are not so easy. As well as the physical belongings, of course, there is an entire cyber existence to take care of— Facebook profiles, Twitter accounts, online photo libraries, personal documents. Sites such as MySpace and Facebook are littered with profiles of people who are no longer with us. There is something both unbearably poignant and mildly discomforting about this—here are then-last photos, thoughts and messages, held forever in a sort of perpetual suspended animation. What happens to these when someone dies?
Entrepreneurs in Silicon Valley, always alive to the next big thing, may have found a solution. This week, a website called Legacy Locker was launched in the United States. It not only provides a storage space for wills, farewell letters and other such documentation, but also a master list of user names and programs for online bank accounts, social networking sites and document repositories.
Subscribers to the service create a list of their online profiles and passwords, be it the log-in details for their computer, banking service or even their iTunes music store account, and nominate a "beneficiary" to receive this information in the event of their untimely demise.
It means that their Facebook profile, e-mail address or Twitter account can be disabled after they die, and that nominated relatives can assume ownership of their digital ephemera on their behalf. The company even plans to add a video message option, allowing users to record a message that can be viewed after their passing.
While it may all sound macabre, there's a necessity for this kind of service — most online sites don't have practical provisions in place for passing accounts on to relatives following a death, and often even instructions in a will aren't enough.
"We see Legacy Locker filling a serious un-met need in the modern, digital lifestyle," says Jeremy Toe-man, the site's founder. "It's not fun to think about, but the reality is that most web-based companies have no provision for managing your account in the event of your passing."
Legacy Locker is not the only Internet startup to identify a gap in the market Several other similar services already exist, including KeepYouSafe and Deathswitch.
Published in today's Calgary Herald
CLAUDINE BEAUMONT
THE TELEGRAPH
In the days before technology, death was a relatively simple affair: the physical belongings of the deceased could be carefully sorted through and boxed up, divided among friends and family to act as a permanent and tangible reminder of a life.
In the digital age, though, things are not so easy. As well as the physical belongings, of course, there is an entire cyber existence to take care of— Facebook profiles, Twitter accounts, online photo libraries, personal documents. Sites such as MySpace and Facebook are littered with profiles of people who are no longer with us. There is something both unbearably poignant and mildly discomforting about this—here are then-last photos, thoughts and messages, held forever in a sort of perpetual suspended animation. What happens to these when someone dies?
Entrepreneurs in Silicon Valley, always alive to the next big thing, may have found a solution. This week, a website called Legacy Locker was launched in the United States. It not only provides a storage space for wills, farewell letters and other such documentation, but also a master list of user names and programs for online bank accounts, social networking sites and document repositories.
Subscribers to the service create a list of their online profiles and passwords, be it the log-in details for their computer, banking service or even their iTunes music store account, and nominate a "beneficiary" to receive this information in the event of their untimely demise.
It means that their Facebook profile, e-mail address or Twitter account can be disabled after they die, and that nominated relatives can assume ownership of their digital ephemera on their behalf. The company even plans to add a video message option, allowing users to record a message that can be viewed after their passing.
While it may all sound macabre, there's a necessity for this kind of service — most online sites don't have practical provisions in place for passing accounts on to relatives following a death, and often even instructions in a will aren't enough.
"We see Legacy Locker filling a serious un-met need in the modern, digital lifestyle," says Jeremy Toe-man, the site's founder. "It's not fun to think about, but the reality is that most web-based companies have no provision for managing your account in the event of your passing."
Legacy Locker is not the only Internet startup to identify a gap in the market Several other similar services already exist, including KeepYouSafe and Deathswitch.
Published in today's Calgary Herald
ANNOUNCEMENT FOR 23 JULY 2010
The Council for Eastern Tanzania would like to inform members of the
Jamat that the Ismaili Cemetery in Dar es Salaam is facing acute
shortage of space and therefore it has become necessary to plan for
future usage at the cemetery.
When a situation of this kind takes place, Muslim communities be it Shia
or Sunni, recycle the grave yard. It is customary in many places to
're-use' when the available space is utilized. This was also practiced
at the time of the Prophet Muhammad (Peace Be Upon Him), of processing
multiple burials in the same grave. During the process of recycling, the
bodies that have been buried over a period of many years are excavated
and re-buried in a mass grave with the names of the deceased written on
a plaque for identification.
The Council, therefore, is planning to recycle the grave yard by
excavating old graves from 1966 to 1969 so as to make space available
for the future. During this process special prayers will be offered and
members of the Jamat will be invited to participate. The Council would
like to re-assure the Jamat that all rites and rituals at the time of
excavation and interring of the bodies will be followed as laid down by
the Tarika of our faith and utmost dignity befitting the process will be
maintained.
Jamati members are also requested to contact their family and friends
abroad whose relatives may be buried in Dar es Salaam Ismaili Cemetery
by end of August 2010 for any queries to the Eastern Council.
The Council hopes that the Jamat will understand the current situation
and offer its full support during the entire process.
__._,_.___
The Council for Eastern Tanzania would like to inform members of the
Jamat that the Ismaili Cemetery in Dar es Salaam is facing acute
shortage of space and therefore it has become necessary to plan for
future usage at the cemetery.
When a situation of this kind takes place, Muslim communities be it Shia
or Sunni, recycle the grave yard. It is customary in many places to
're-use' when the available space is utilized. This was also practiced
at the time of the Prophet Muhammad (Peace Be Upon Him), of processing
multiple burials in the same grave. During the process of recycling, the
bodies that have been buried over a period of many years are excavated
and re-buried in a mass grave with the names of the deceased written on
a plaque for identification.
The Council, therefore, is planning to recycle the grave yard by
excavating old graves from 1966 to 1969 so as to make space available
for the future. During this process special prayers will be offered and
members of the Jamat will be invited to participate. The Council would
like to re-assure the Jamat that all rites and rituals at the time of
excavation and interring of the bodies will be followed as laid down by
the Tarika of our faith and utmost dignity befitting the process will be
maintained.
Jamati members are also requested to contact their family and friends
abroad whose relatives may be buried in Dar es Salaam Ismaili Cemetery
by end of August 2010 for any queries to the Eastern Council.
The Council hopes that the Jamat will understand the current situation
and offer its full support during the entire process.
__._,_.___
There is a related video linked at:
http://www.nytimes.com/2010/09/06/world ... .html?_r=1
September 5, 2010
Dead Join the Living in a Family Celebration
By BARRY BEARAK
AMBOHIMIRARY, Madagascar — With fanfare befitting a parade, the shrouded remains of 17 bodies were removed from the family crypt, some sprayed with expensive perfume, others splashed with sparkling wine. Five brass bands took turns belting out cheerful melodies, and each emerging corpse was lifted onto the shoulders of its own set of revelers. The celebrators then joyously trotted about, dancing with the bones of the dead.
“It is good to thank the ancestors in person because we owe them everything,” said Rakotonarivo Henri, 52, an out-of-breath farmer who had just set down his dead grandfather and was moving toward the remains of his aunt. “We do not come from mud; we come from these bodies.”
Every society has its own customs regarding the deceased, an interplay between those who are and those who were. In many countries, a visit to the cemetery commonly satisfies an urge to be near a buried loved one. Flowers may be placed on the grave. Words may be whispered.
Here in the central highlands of Madagascar, that practice is taken much further. Ancestors are periodically taken from their tombs, and once the dancing stops and the bundled corpses are put on the ground, family members lovingly run their fingers across the skeletal outline protruding through the shrouds. Bones and dust are moved about in an effort to sustain a human shape. Elders tell children about the importance of those lying before them.
The ritual is called a famadihana (pronounced fa-ma-dee-an), and in this nation, a huge island in the Indian Ocean, millions practice it, often in conjunction with their various religious faiths, though not always with the same understanding of what it means to be dead.
Many Malagasy believe the boundary between life and death is not altogether impermeable, that the spirits of their ancestors can somehow pass back and forth. To them, the famadihana is a time to convey the latest family news to the deceased and ask them for blessings and sagely guidance.
Mr. Rakotonarivo was in the midst of such a meaningful conversation on a recent afternoon. “I am asking them for good health, and of course if they would help me to accumulate wealth, this is good also,” he said.
But others considered such supplications contrary to their Christian beliefs.
“We do not believe we can communicate with the dead, but we do believe the famadihana strengthens our family between the generations,” said Jean Jacques Ratovoherison, 30, a manager for a technology firm.
He was dancing as vigorously as the rest, occasionally breaking free to make a slow pirouette with a handheld video camera. “The bones of our ancestors are valuable to us and must never become lost in the world,” he said.
The small farming village of Ambohimirary is 20 miles west of the nation’s capital, Antananarivo. Its two-story brick houses have no plumbing; the only light is powered by batteries and generators. Corn and beans grow along gentle slopes of deep red soil. Most who live here share a common ancestry.
It was the widow and eight remaining children of Rakotojoelina Jules — dead for 16 years — who decided it was again time to hold a famadihana. They had long been saving money to build their own crypt, a sign that their branch of the family had prospered and risen in prominence.
The new structure was built a short walk from their house and was more ornate than most. A black wrought-iron gate opened onto a tiled entryway that led to the three levels of shelves where the dead were to be placed. Constructing the white-brick crypt cost $7,000, a forbidding sum in one of the world’s poorest countries.
The ceremony was certainly overdue. It usually occurs every five or seven years. In Ambohimirary, the tomb had been sealed since 1998.
But expense was a concern. Each branch of the family ordinarily invites dozens, if not hundreds of people, and tradition calls for guests to be fed fine meals that include meat. Musicians had to be hired. New clothes were needed for the living, additional shrouds for the dead. Then, too, with some corpses being moved to a new crypt, it seemed only right to renovate the old tomb so that the importance of its remaining occupants did not seem diminished.
Some in the family wanted nothing to do with it. “It’s a sheer waste of money,” said Randriamananjara Rindra, a taxi driver whose Protestant sect discouraged participation in a famadihana. “Besides, there is no relationship between the living and the dead. When you die, you’re gone.”
But Mr. Rakotojoelina’s descendants persisted and proposed a date. Other branches of the family agreed to proceed but only, as tradition dictated, once an astrologer was consulted.
So the timing awaited approval from Rakoto Mandimby, the local astrologer, or mpanandro, whose multiple skills included farming, faith-healing, performing circumcisions and observing the phases of the moon.
“I inherited my powers from my father, and he got them directly from God,” he explained, holding the lapels of his threadbare jacket.
As guests were served an ample lunch, Mr. Mandimby stood on a high perch in the hilly ground, happily flooding himself with homemade rum. Finally, with the sun at a satisfactory angle, he signaled the ritual’s start.
Each branch of the family left their homes, strolling behind their own corps of musicians along a path the mpanandro specified through the clumps of a harvested bean field.
Finally, elders with flashlights and candles entered the musty tomb, squinting in the dim light, trying to be sure who was who among the dead. Names had been written on the shrouds but the ink had faded.
As each body was brought out, encased in soiled white shrouds and mats of woven straw, there was the shouting of a name and a new eruption of excitement. Tears were discouraged, and the few people who did weep quickly mopped their eyes.
Most of the bodies were returned to the old crypt within a few hours. But the four corpses set aside for the new tomb were brought home for two more days of celebration, including a Mass said by the family’s Roman Catholic priest.
“Exhumation is a time when families show they love each other,” the Rev. Rakotomamonjy Basile told a small crowd while cautioning them not to think of the dead as having any of the powers of the living.
Rakotonirina Armand, head of yet another offshoot of the family, shrugged off the priest’s words. Death was not like a light going forever dark, he said. The dead can reach the living, their voices inserted in dreams or riding in the wind.
During the famadihana, Mr. Rakotonirina danced with the bones of Gabriel, his father; Claire, his mother; Andriamatoanirainy, his grandfather; and Jean Baptiste, his uncle.
“We made them very happy,” he said. “They told me.”
http://www.nytimes.com/2010/09/06/world ... .html?_r=1
September 5, 2010
Dead Join the Living in a Family Celebration
By BARRY BEARAK
AMBOHIMIRARY, Madagascar — With fanfare befitting a parade, the shrouded remains of 17 bodies were removed from the family crypt, some sprayed with expensive perfume, others splashed with sparkling wine. Five brass bands took turns belting out cheerful melodies, and each emerging corpse was lifted onto the shoulders of its own set of revelers. The celebrators then joyously trotted about, dancing with the bones of the dead.
“It is good to thank the ancestors in person because we owe them everything,” said Rakotonarivo Henri, 52, an out-of-breath farmer who had just set down his dead grandfather and was moving toward the remains of his aunt. “We do not come from mud; we come from these bodies.”
Every society has its own customs regarding the deceased, an interplay between those who are and those who were. In many countries, a visit to the cemetery commonly satisfies an urge to be near a buried loved one. Flowers may be placed on the grave. Words may be whispered.
Here in the central highlands of Madagascar, that practice is taken much further. Ancestors are periodically taken from their tombs, and once the dancing stops and the bundled corpses are put on the ground, family members lovingly run their fingers across the skeletal outline protruding through the shrouds. Bones and dust are moved about in an effort to sustain a human shape. Elders tell children about the importance of those lying before them.
The ritual is called a famadihana (pronounced fa-ma-dee-an), and in this nation, a huge island in the Indian Ocean, millions practice it, often in conjunction with their various religious faiths, though not always with the same understanding of what it means to be dead.
Many Malagasy believe the boundary between life and death is not altogether impermeable, that the spirits of their ancestors can somehow pass back and forth. To them, the famadihana is a time to convey the latest family news to the deceased and ask them for blessings and sagely guidance.
Mr. Rakotonarivo was in the midst of such a meaningful conversation on a recent afternoon. “I am asking them for good health, and of course if they would help me to accumulate wealth, this is good also,” he said.
But others considered such supplications contrary to their Christian beliefs.
“We do not believe we can communicate with the dead, but we do believe the famadihana strengthens our family between the generations,” said Jean Jacques Ratovoherison, 30, a manager for a technology firm.
He was dancing as vigorously as the rest, occasionally breaking free to make a slow pirouette with a handheld video camera. “The bones of our ancestors are valuable to us and must never become lost in the world,” he said.
The small farming village of Ambohimirary is 20 miles west of the nation’s capital, Antananarivo. Its two-story brick houses have no plumbing; the only light is powered by batteries and generators. Corn and beans grow along gentle slopes of deep red soil. Most who live here share a common ancestry.
It was the widow and eight remaining children of Rakotojoelina Jules — dead for 16 years — who decided it was again time to hold a famadihana. They had long been saving money to build their own crypt, a sign that their branch of the family had prospered and risen in prominence.
The new structure was built a short walk from their house and was more ornate than most. A black wrought-iron gate opened onto a tiled entryway that led to the three levels of shelves where the dead were to be placed. Constructing the white-brick crypt cost $7,000, a forbidding sum in one of the world’s poorest countries.
The ceremony was certainly overdue. It usually occurs every five or seven years. In Ambohimirary, the tomb had been sealed since 1998.
But expense was a concern. Each branch of the family ordinarily invites dozens, if not hundreds of people, and tradition calls for guests to be fed fine meals that include meat. Musicians had to be hired. New clothes were needed for the living, additional shrouds for the dead. Then, too, with some corpses being moved to a new crypt, it seemed only right to renovate the old tomb so that the importance of its remaining occupants did not seem diminished.
Some in the family wanted nothing to do with it. “It’s a sheer waste of money,” said Randriamananjara Rindra, a taxi driver whose Protestant sect discouraged participation in a famadihana. “Besides, there is no relationship between the living and the dead. When you die, you’re gone.”
But Mr. Rakotojoelina’s descendants persisted and proposed a date. Other branches of the family agreed to proceed but only, as tradition dictated, once an astrologer was consulted.
So the timing awaited approval from Rakoto Mandimby, the local astrologer, or mpanandro, whose multiple skills included farming, faith-healing, performing circumcisions and observing the phases of the moon.
“I inherited my powers from my father, and he got them directly from God,” he explained, holding the lapels of his threadbare jacket.
As guests were served an ample lunch, Mr. Mandimby stood on a high perch in the hilly ground, happily flooding himself with homemade rum. Finally, with the sun at a satisfactory angle, he signaled the ritual’s start.
Each branch of the family left their homes, strolling behind their own corps of musicians along a path the mpanandro specified through the clumps of a harvested bean field.
Finally, elders with flashlights and candles entered the musty tomb, squinting in the dim light, trying to be sure who was who among the dead. Names had been written on the shrouds but the ink had faded.
As each body was brought out, encased in soiled white shrouds and mats of woven straw, there was the shouting of a name and a new eruption of excitement. Tears were discouraged, and the few people who did weep quickly mopped their eyes.
Most of the bodies were returned to the old crypt within a few hours. But the four corpses set aside for the new tomb were brought home for two more days of celebration, including a Mass said by the family’s Roman Catholic priest.
“Exhumation is a time when families show they love each other,” the Rev. Rakotomamonjy Basile told a small crowd while cautioning them not to think of the dead as having any of the powers of the living.
Rakotonirina Armand, head of yet another offshoot of the family, shrugged off the priest’s words. Death was not like a light going forever dark, he said. The dead can reach the living, their voices inserted in dreams or riding in the wind.
During the famadihana, Mr. Rakotonirina danced with the bones of Gabriel, his father; Claire, his mother; Andriamatoanirainy, his grandfather; and Jean Baptiste, his uncle.
“We made them very happy,” he said. “They told me.”
The article below highlights some of the nuances of the Shariah Law with respect to funeral rites in Islam in the wake of Osama bin Laden's burial in the sea...
May 7, 2011
Watery Grave, Murky Law
By LEOR HALEVI
Nashville
AFTER Osama bin Laden’s corpse was slipped into the North Arabian Sea, the White House’s chief counter terrorism adviser declared that the United States had buried him “in strict conformance with Islamic precepts and practices.” According to a senior military official, the body was washed, shrouded and dispatched with a funeral prayer.
Despite its best efforts, the United States government still has much to learn about the intricacies of Muslim funerary law. Its strictures are more nuanced, and perhaps also more flexible, than it imagined.
According to the Koran, the origins of burial stretch back to the dawn of humanity. Cain, full of remorse after killing his brother, was inspired by a ground-scratching raven to hide the naked corpse in the earth. Islamic law insists on this ritual as the ideal one.
But medieval jurists did recognize that travelers and merchants sometimes died at sea. Shafii, the founder of a Sunni school of law, recommended that ships either keep the body on board until they could reach land or sandwich it between two wooden slabs and tow it with a rope.
Other jurists prescribed different actions, depending on the circumstances. If the ship was far from shore and the body began to decompose, then it was permissible to deposit it in the sea, weighted with metal or stone so that it would sink to the bottom. Jurists hoped that sailors, while lowering the deceased, would turn his face toward Mecca. Releasing the corpse in a floating coffin was also an option, if there was a good chance that it would wash up on the shores of a Muslim country, where the body would receive last rites on land.
In general, however, Shariah permits burial at sea only in extraordinary circumstances. So some interpreters of Islamic law have rushed to denounce what was done with Bin Laden’s body. But the implication that Bin Laden deserved an ordinary Muslim burial doesn’t necessarily comply with that law. Islamic jurists have always made important exceptions to burial rites, depending on how the deceased lived and died.
Largely because of the exigencies of war, those who died on the battlefield were traditionally not entitled to standard rites. In accordance with Shariah, their corpses may be deposited in communal graves. There is no need for prayers, or for washing or shrouding their bodies; immediately upon death martyrs’ bodies are miraculously regenerated, and they receive silken robes in paradise.
Medieval jurists also made exceptions for highway robbers, violent rebels and unrepentant apostates, who were on occasion dismembered and decapitated, their remains left on display. Shafii argued that just rulers ought to treat the bodies of executed rebels respectfully and that they could administer last rites. But many jurists disagreed, arguing that they were undeserving of such honors.
These exceptions matter because Bin Laden’s religious status is a matter of contention among Muslims. On one end of the spectrum are Muslims who consider him an outsider to Islam: if not quite an apostate, a terrorist whose right to an official Muslim prayer is debatable at best. (In 2005 the Islamic Commission of Spain essentially excommunicated Bin Laden, arguing that he should not be treated as a Muslim.) They must find it as perplexing as I do that the United States government granted the man it identified not as a Muslim, but as a “mass murderer of Muslims,” the dubious honor of a quasi-Islamic funeral.
On the other end are Muslims who believe that Bin Laden is now enjoying the blessings of martyrdom. From a theological perspective, it matters little to them how Americans on the aircraft carrier Carl Vinson disposed of the corpse.
Which is all to say that Bin Laden’s burial was doctrinally irrelevant to some Muslims, and confusing to others. Most of the rest feel uneasy. Perhaps the United States could not have avoided that. But a deeper understanding of the history of Islam’s sacred law could have prevented us from seeming so at sea.
Leor Halevi, an associate professor of history at Vanderbilt University, is the author of “Muhammad’s Grave: Death Rites and the Making of Islamic Society.”
http://www.nytimes.com/2011/05/08/opini ... emc=tha212
May 7, 2011
Watery Grave, Murky Law
By LEOR HALEVI
Nashville
AFTER Osama bin Laden’s corpse was slipped into the North Arabian Sea, the White House’s chief counter terrorism adviser declared that the United States had buried him “in strict conformance with Islamic precepts and practices.” According to a senior military official, the body was washed, shrouded and dispatched with a funeral prayer.
Despite its best efforts, the United States government still has much to learn about the intricacies of Muslim funerary law. Its strictures are more nuanced, and perhaps also more flexible, than it imagined.
According to the Koran, the origins of burial stretch back to the dawn of humanity. Cain, full of remorse after killing his brother, was inspired by a ground-scratching raven to hide the naked corpse in the earth. Islamic law insists on this ritual as the ideal one.
But medieval jurists did recognize that travelers and merchants sometimes died at sea. Shafii, the founder of a Sunni school of law, recommended that ships either keep the body on board until they could reach land or sandwich it between two wooden slabs and tow it with a rope.
Other jurists prescribed different actions, depending on the circumstances. If the ship was far from shore and the body began to decompose, then it was permissible to deposit it in the sea, weighted with metal or stone so that it would sink to the bottom. Jurists hoped that sailors, while lowering the deceased, would turn his face toward Mecca. Releasing the corpse in a floating coffin was also an option, if there was a good chance that it would wash up on the shores of a Muslim country, where the body would receive last rites on land.
In general, however, Shariah permits burial at sea only in extraordinary circumstances. So some interpreters of Islamic law have rushed to denounce what was done with Bin Laden’s body. But the implication that Bin Laden deserved an ordinary Muslim burial doesn’t necessarily comply with that law. Islamic jurists have always made important exceptions to burial rites, depending on how the deceased lived and died.
Largely because of the exigencies of war, those who died on the battlefield were traditionally not entitled to standard rites. In accordance with Shariah, their corpses may be deposited in communal graves. There is no need for prayers, or for washing or shrouding their bodies; immediately upon death martyrs’ bodies are miraculously regenerated, and they receive silken robes in paradise.
Medieval jurists also made exceptions for highway robbers, violent rebels and unrepentant apostates, who were on occasion dismembered and decapitated, their remains left on display. Shafii argued that just rulers ought to treat the bodies of executed rebels respectfully and that they could administer last rites. But many jurists disagreed, arguing that they were undeserving of such honors.
These exceptions matter because Bin Laden’s religious status is a matter of contention among Muslims. On one end of the spectrum are Muslims who consider him an outsider to Islam: if not quite an apostate, a terrorist whose right to an official Muslim prayer is debatable at best. (In 2005 the Islamic Commission of Spain essentially excommunicated Bin Laden, arguing that he should not be treated as a Muslim.) They must find it as perplexing as I do that the United States government granted the man it identified not as a Muslim, but as a “mass murderer of Muslims,” the dubious honor of a quasi-Islamic funeral.
On the other end are Muslims who believe that Bin Laden is now enjoying the blessings of martyrdom. From a theological perspective, it matters little to them how Americans on the aircraft carrier Carl Vinson disposed of the corpse.
Which is all to say that Bin Laden’s burial was doctrinally irrelevant to some Muslims, and confusing to others. Most of the rest feel uneasy. Perhaps the United States could not have avoided that. But a deeper understanding of the history of Islam’s sacred law could have prevented us from seeming so at sea.
Leor Halevi, an associate professor of history at Vanderbilt University, is the author of “Muhammad’s Grave: Death Rites and the Making of Islamic Society.”
http://www.nytimes.com/2011/05/08/opini ... emc=tha212
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Willi Frischauer in his book: The Agakhans (pp. 233) writes:shiraz.virani wrote:I have a question !!........Did Mata Salamat took part in the funeral of 48th imam ??
"As the procession past the ladies' tent, the Begum emerged. Dressed in a white sari and accompanied by a friend and a maid, she followed the cortege, a break with Muslim custom. The young Imam showed no sign of his disapproval, and did not utter a word. But when the funeral was over, the coolness between him and the Begum was evident. The Imam of the time had been publicly defied by the widow of his predecessor. The incident caused a rift which was not healed for several years. It certainly put an end to any notion of Prince Karim accepting guidance from the Begum - or anyone else for that matter, He was Imam in his own right."
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
So can they[woman] attend the funeral or cant they maherali bhai ??.....and
also
1] We burn lobaan during one's funeral , I heard from my cousin that the reason why we burn lobaan is because it acts as a shield for the ruh[soul] and helps the soul to reach asal mukaam and not get deviated by evil souls and jinns
2] We tie a thread on ones toe and I guess once again this is done to keep the evil spirits away....Am I right ???
3] We burn lobaan during the jamati kriyas, espically in the morning.....does this again mean that the lobaan acts as a shield that protects momins from getting deviated by satan or in other words the evil souls and the jinns[evil] will be kept away from the sacred place by the use of lobaan ???
also
1] We burn lobaan during one's funeral , I heard from my cousin that the reason why we burn lobaan is because it acts as a shield for the ruh[soul] and helps the soul to reach asal mukaam and not get deviated by evil souls and jinns
2] We tie a thread on ones toe and I guess once again this is done to keep the evil spirits away....Am I right ???
3] We burn lobaan during the jamati kriyas, espically in the morning.....does this again mean that the lobaan acts as a shield that protects momins from getting deviated by satan or in other words the evil souls and the jinns[evil] will be kept away from the sacred place by the use of lobaan ???
Neither Lobaan act as a shield for ruh nor lobaan help you to reach asal mukaam, the only things which help you to reach asal mukaam are your good deeds, good behavior, your good acts and your daily prayers to Almighty Allah.I heard from my cousin that the reason why we burn lobaan is because it acts as a shield for the ruh[soul] and helps the soul to reach asal mukaam
That is true that devil spirits don't like to go wherever good smell or incense or lobaan are burning that way lobaan keeps bad spirit away but remember this devil spirit can not enter in holy places.
The lobaan is also antiseptic therefore it help to kill bacteria and clean the atmosphere surrounding dead body, bad smell e.t.c. other than that I don't think it is helpful to deceased soul in any other way besides this.
Be honest with you I haven't heard any thing like this; to tie a thread on one toe of the deceased bodyl!!!2] We tie a thread on ones toe and I guess once again this is done to keep the evil spirits away....Am I right ???
As per my thinking devil spirits can not enter in sacred place like JK, so in my opinion burning lobaan in JK is just for kill the bacteria from gatpat utensils and may be for good smell for the jamat and for good ruhanis.3] We burn lobaan during the jamati kriyas, espically in the morning.....does this again mean that the lobaan acts as a shield that protects momins from getting deviated by satan or in other words the evil souls and the jinns[evil] will be kept away from the sacred place by the use of lobaan ???
Last edited by agakhani on Fri Aug 12, 2011 9:22 am, edited 1 time in total.
The excerpt from the book that I quoted clearly indicates that the Imam was not happy that Mata Salamat attended the funeral, hence women cannot attend funerals in Islam.shiraz.virani wrote:So can they[woman] attend the funeral or cant they maherali bhai ??
I have not heard of this practice before. I need more information...shiraz.virani wrote: 2] We tie a thread on ones toe and I guess once again this is done to keep the evil spirits away....Am I right ???
There has been discussion on this issue in this forum at:shiraz.virani wrote: 3] We burn lobaan during the jamati kriyas, espically in the morning.....does this again mean that the lobaan acts as a shield that protects momins from getting deviated by satan or in other words the evil souls and the jinns[evil] will be kept away from the sacred place by the use of lobaan ???
Rites and Ceremonies --> use of agarbatti in jk
http://www.ismaili.net/html/modules.php ... 37&start=0
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
When I was in India I personally noticed this.....I even asked my mom but even she couldnt explain it to me as to why they tie the thread on one's toe !I have not heard of this practice before. I need more information...
And I dont think that any jinn or devil can enter a dead body...so whats the purpose ??
@ agakhani bhai.... what I meant to say was, just like we ismailis even christians believe in spirits and ghosts ...I have a christian friend of mine who said their custom is similar to ours i.e ...even they burn LOBAAN or other substance whose smell is plesant in their houses/churches etc etc to keep the devils or evil spirits away !!
When I was in India, after the body is taken to the burial grounds again we[ismailis] burn agarbatti or lobaan there.....Now we dont have any utensils over there do we ???.........So I dont think LOBAAN is used only to clean utensils or acts as anti bacterial only....It is also used for other purposes and thats what Im trying to figure out !!!
Below are some excerpts from "Practices and Ceremonies: Essays on Rites and Rituals" by Kamaluddin Ali Muhammad, which illuminate the significance of lobaan in the context of the funerals.shiraz.virani wrote: When I was in India, after the body is taken to the burial grounds again we[ismailis] burn agarbatti or lobaan there.....Now we dont have any utensils over there do we ???.........So I dont think LOBAAN is used only to clean utensils or acts as anti bacterial only....It is also used for other purposes and thats what Im trying to figure out !!!
"In Ismaili tariqah use of lobaan in the Jamat khanas and at homes was part of its practice in the Indian subcontinent and its importance has been highlighted in the teaching of the tariqah. In the old Ghatpat Du'a, while using loban for the vessels of ghatpaat, following prayer was recited depicting its importance:
"The burning of loban raises the fragrance of amber and sandalwood, that fragrance reaches the Shah Pir and all spirits, this fragrance spreads in the heaven, pir and the messengers enjoy this fragrance, this fragrance purifies the vessels of ghatpat. The Lord is True, He is Everliving and Everpresent, this is the command of Shah and Pir"
Similarly another Du'a is also found in the book of prayer:
"The Prophet (s.a.s.) likes this fragrance, the spirits like this fragrance, the Panjtan Pak like this fragrance, seven thousand Husaynis like this fragrance, the departed souls like this fragrance: this is the command of the Pir and Shah."
......
"Hazarat Imam Sultan Muhammad Shah (s.a.) has said:
"In (Cutchh) Kera, where there is a place of Mata Salamat, clean it everyday, put flowers on it and keep the lamp lit. This place of Bibi Sarkar is not less important than Hasanabad of Bombay and I very much love this place. Bibi Sarkar has set her feet here, sat here and left this world at this place. Put flower at this place, burn loban, lit lamp and take care of it.""
Kbhai,
Let me put the some verses of our old dua which is related to lobaan. in Gujarati and English it seems that Kamaluddin missionary has taken from our old gatpat dua.
"ધૂપ લોબાન (માં) ખોવાય અગર ચંદનની વાસના (સુગંધ)
"Dhoop loban khovay agar chandan ni vaasna,
તે વાસના શાહ પીર સર્વે દેવતાને ચડે,
Te vaasna Shah Pir sarvey devtaa ne chade,
તે વાસના સર્ગે સંચરે,
Te Vaasna Sargay Sancharay,
તે વાસના પીર પયગંબર ભોગવે, (this smell reach to pirsr and prophets)
Te vaasna Pir Paigmabar bhogvey,
તે વાસના ગતપાટના ઠામ પવિતર કરે, ( this smell clean the utensils of gatpat)
Te Vaasna ghatpaat na ttham pavitar karay,
હક સચા હયઝીંદા કાયમ પાયા ફરમાન પીરશાહ"
Haq Sacha Hai Zanda Qayam Paya Farman Pir Shah
So Basically what Kamaluddin wrote in his books are taken from our old gatpat dua.
Let me put the some verses of our old dua which is related to lobaan. in Gujarati and English it seems that Kamaluddin missionary has taken from our old gatpat dua.
"ધૂપ લોબાન (માં) ખોવાય અગર ચંદનની વાસના (સુગંધ)
"Dhoop loban khovay agar chandan ni vaasna,
તે વાસના શાહ પીર સર્વે દેવતાને ચડે,
Te vaasna Shah Pir sarvey devtaa ne chade,
તે વાસના સર્ગે સંચરે,
Te Vaasna Sargay Sancharay,
તે વાસના પીર પયગંબર ભોગવે, (this smell reach to pirsr and prophets)
Te vaasna Pir Paigmabar bhogvey,
તે વાસના ગતપાટના ઠામ પવિતર કરે, ( this smell clean the utensils of gatpat)
Te Vaasna ghatpaat na ttham pavitar karay,
હક સચા હયઝીંદા કાયમ પાયા ફરમાન પીરશાહ"
Haq Sacha Hai Zanda Qayam Paya Farman Pir Shah
So Basically what Kamaluddin wrote in his books are taken from our old gatpat dua.
I read in one book that Prophet Mohammed (s.a.) spray agar (scents) on his body and that smell was so popular that even after prophet (s.a.) passed that paths that smell remain there and peoples tells that prophet (s.a.) must be passed from this way."The Prophet (s.a.s.) likes this fragrance,
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Thanks Maherali bhai !!!"The burning of loban raises the fragrance of amber and sandalwood, that fragrance reaches the Shah Pir and all spirits, this fragrance spreads in the heaven, pir and the messengers enjoy this fragrance, this fragrance purifies the vessels of ghatpat. The Lord is True, He is Everliving and Everpresent, this is the command of Shah and Pir"