The Cairo 2026 conference “Burial and Memory in Early Islam” is a historical academic forum that will deeply examine burial customs, concepts of memory, and their social and cultural aspects in the early Islamic period. This conference will bring together prominent researchers, archaeologists, and Islamic scholars from around the world in the fields of Islamic history, archaeology, and cultural studies to conduct a comprehensive study of afterlife concepts, burial methods, cemetery architecture, and collective memory concepts in early Islamic civilization. This conference will particularly highlight new archaeological evidence, historical documents, and manuscript studies that have emerged in recent years and have given new dimensions to our understanding of the early Islamic period. Scholars participating in the conference will present analyses of archaeological evidence from Egypt, Syria, Iraq, Hijaz, and other regions and will examine how early Islamic societies understood, organized, and placed the concept of death within their cultural and religious framework. This conference will not only open new doors for academic research but will also provide important guidance for the protection and proper understanding of Islamic cultural heritage in the current era.

In the early Islamic period, burial customs and rituals were highly organized and in accordance with Sharia, beginning with washing the deceased immediately after death. According to Islamic law, the deceased was bathed with pure water, fragrances were used in this process, and then the deceased was wrapped in a shroud. The shroud was usually made of white cloth, simple and without any stitching, consisting of three pieces: a shirt, a lower garment, and a sheet. There was a slight difference between men’s and women’s shrouds, where women’s shrouds included an additional sheet used as a head covering. The burial prayer was offered in the form of funeral prayers, which included four takbirs and supplications. Special care was taken in preparing the grave; the depth of the grave was approximately half the height of a person, and it was divided into two parts: one part for placing the deceased called “lahd,” and the other part for covering. The deceased was placed in the grave on their right side facing the qibla, and “Bismillah wa ala millati Rasulillah” was recited before closing the grave. After burial, water was sprinkled on the grave and prayers were offered for the attendees. In the early Islamic period, building any structure on graves or decorating them was prohibited, and it was not permissible to place any markers on graves. The purpose of this policy was to protect the belief in monotheism and prevent the possibility of shirk. Over time, some regional differences emerged in these rituals, but the basic principles always remained intact.

The Holy Quran and blessed Hadith contain detailed guidance on burial methods and afterlife concepts, which form the foundation of Islamic burial rituals. The Quran clearly states concepts of life after death, punishment and reward in the grave, resurrection on the Day of Judgment, and the concept of accountability. Detailed mentions of grave life and stages of the afterlife are found in Surah Al-Baqarah, Surah Al-Mulk, Surah Al-Qiyamah, and numerous other chapters. In the blessed Hadith, the Prophet Muhammad (peace be upon him) gave clear instructions about burial methods, grave construction, and treatment of the deceased. Detailed descriptions of grave questioning, the examination by Munkar and Nakir, and various stages of grave life are found in Hadith in Sahih al-Bukhari and Sahih Muslim. According to Islamic theology, immediately after death, the soul temporarily begins the life of barzakh, where it faces questioning in the grave. According to these religious texts, the grave is the first station of the afterlife, where a person begins to receive the initial results of their deeds. In the Quran, the grave is called “dar al-barzakh,” which is an intermediate station between this world and the afterlife. These teachings have given Islamic burial rituals a deep religious and spiritual dimension.

Evidence obtained from the archaeological study of early Islamic period cemeteries has provided us with valuable information about the burial rituals of that era. The remains of cemeteries found during excavations in various areas of Egypt, Syria, Iraq, and Hijaz have clarified different aspects of early Islamic burial traditions. Archaeological surveys conducted in the ancient cemetery “Jannat al-Baqi” in Medina have confirmed that in the early Islamic period, graves were simple and without any markers. Similarly, the structures of graves found in ancient cemeteries of Kufa and Basra indicate that graves were built facing the qibla and the lahd method was used. Archaeologists have conducted scientific analysis of human remains found in these cemeteries, providing information about the physical characteristics, average lifespan, and common diseases of people from that era. Personal items found with graves, such as simple jewelry, clothing remains, and other objects, have also shed light on the social classes and cultural rituals of people from that period. This evidence indicates that the belief in life after death was very strong in early Islamic society and was clearly expressed in burial rituals.

In different geographical regions of the vast Islamic empire, the influences of local cultures are clearly visible in burial methods, although basic Islamic principles were followed everywhere. In the Hijaz region, burial methods were very simple and exactly according to the Sunnah of the Prophet Muhammad (peace be upon him), while in the regions of Syria and Egypt, influences of Byzantine and Coptic cultures had affected some secondary burial methods. In the regions of Iran and Iraq, remnants of Sassanian culture created some changes in Islamic burial rituals, while in North African regions, influences of Berber and other local cultures are also visible. Archaeological evidence from cemeteries of the Islamic period in Andalusia indicates that local Iberian culture also influenced burial methods there. In every region, there were regional variations in cemetery designs, grave construction, and rituals associated with burial, but basic Islamic principles such as qibla-oriented burial, simplicity, and protection of monotheism were equally maintained everywhere. This geographical distribution reflects the flexibility of Islamic civilization and its ability to harmonize with local cultures.

Historical documents and manuscripts from the early Islamic period have provided extremely valuable information about burial rituals and concepts of memory. Manuscripts preserved in various libraries and archives contain detailed descriptions of burial rituals, cemetery management, and life after death. Early Islamic historical works such as Ibn Sa’d’s “Al-Tabaqat al-Kubra,” Al-Baladhuri’s “Futuh al-Buldan,” and Al-Tabari’s “Tarikh al-Rusul wa al-Muluk” contain detailed accounts of burial events and associated rituals. Jurisprudential manuscripts such as the Maliki fiqh’s “Al-Mudawwana al-Kubra,” Shafi’i fiqh’s “Al-Umm,” and Hanafi fiqh’s “Kitab al-Athar” contain detailed discussions on Sharia rulings of burial and their practical applications. Textual analysis of these manuscripts reveals that in the early Islamic period, there were some differences among various Islamic schools of thought regarding burial rituals, but there was consensus on basic principles. These documents also inform us about how early Muslim societies understood the concept of death and incorporated it into their daily lives.

In the early Islamic period, there was a special type of relationship between mosques and cemeteries, which was in accordance with Islamic teachings. According to Islamic law, building graves in mosques or having cemeteries near mosques was prohibited; the purpose of this policy was to prevent the possibility of shirk. However, historical evidence shows that in some cases, there was an active relationship between mosques and cemeteries. For example, temporary prayer places were built in cemeteries where funeral prayers were offered. In the planning of some Islamic cities, appropriate distance was maintained between mosques and cemeteries, but they were kept in separate zones. Educational activities also took place in cemeteries, where people learned lessons about death and the afterlife. In some cases, small mosques or prayer places were built near cemeteries that were specifically used for funeral prayers. This relationship reflects the balance between death and life in Islamic society, where death was considered a real part of life but was kept separate from places of worship.

Although Islamic burial rituals were primarily derived from religious texts, in different regions, local cultures and traditions influenced the secondary aspects of these rituals. In Egypt, some elements of Coptic Christian traditions found their way into Islamic burial rituals, while in Syria, influences of Byzantine culture were visible. In Iran, remnants of Persian culture influenced some burial rituals, particularly regarding mourning methods and memorial ceremonies. In Andalusia, influences of local Iberian and Roman cultures are also visible in Islamic burial rituals. Despite these cultural influences, basic Islamic principles such as monotheism, simplicity, and equality were maintained everywhere. In different regions, there were cultural variations in specific prayers recited during burial, mourning periods, and memorial rituals. These cultural influences demonstrate the comprehensiveness of Islamic civilization and its ability to harmonize with local cultures.

The evolution of the architecture of graves and tombs in the early Islamic period reflected the religious beliefs and social values of that era. In the early period, graves were very simple, with only a stone placed on them so that the grave could be identified. Over time, changes occurred in grave designs during the periods of different Islamic dynasties. In the Umayyad period, relative simplicity was maintained in grave construction, but in the Abbasid period, more detailed structures were observed in some cases. Simple inscriptions were made on grave stones, containing the name of the deceased, date of death, and verses from the Quran. In different Islamic regions, there were architectural variations in grave designs, but in accordance with basic Islamic principles, any kind of excessive decoration or memorial building was avoided. This architectural evolution reflects the balance between religious beliefs and practical needs in Islamic society.

Literary sources from the early Islamic period clearly reflected burial rituals and concepts of death. In Arabic poetry, prose, and other literary forms, burial scenes, mourning methods, and concepts of life after death were presented in detail. The writings of early Islamic writers such as Al-Jahiz, Ibn al-Muqaffa, and others highlighted the social and cultural aspects of burial. In poetry, emotional aspects of death were particularly expressed through elegy writing. Analysis of these literary sources reveals that in early Islamic societies, death was accepted as a natural process, but at the same time, it was also seen as a transition to the afterlife. Literary works also mention social gatherings during burial, condolence meetings, and other associated rituals. These literary sources help us understand the emotional and cultural aspects of early Islamic society.

A comparative study of burial rituals in the early Islamic period with other religions provides very interesting insights. In Islamic burial rituals, both similarities and differences with some elements of Judaism and Christianity are visible. There are some similarities between Islamic methods and Jewish burial traditions, such as the concept of prompt burial and simplicity. There is also some similarity with Christian burial rituals on some points, but Islamic methods place special emphasis on the protection of monotheism. In Islamic burial rituals, clear separation from the influences of Zoroastrianism and other ancient religions is visible. This comparative study reveals that Islamic burial rituals accepted some positive elements from other religions but molded them within the Islamic scholarly framework. This comparative perspective helps in understanding the uniqueness of Islamic civilization and its interreligious relations.

In early Islamic societies, despite social classes, the concept of equality in basic burial principles is clearly visible. According to Islamic teachings, all humans are equal after death, and no discrimination is practiced in burial. However, historical evidence shows that in practical terms, influences of social classes were visible in some matters. Additional methods were observed in the burial of nobles and ruling classes, but these were not religiously prescribed. There were some differences in the designs of graves between common people and rulers, but these differences were of a secondary nature. According to Islamic law, all basic burial rituals were the same for every person, regardless of which social class they belonged to. This concept of equality is one of the fundamental virtues of Islamic teachings.

From the early Islamic period to later eras, gradual changes occurred in burial rituals over time. After the extreme simplicity of the early period, some changes in burial rituals were observed during the periods of different Islamic dynasties. With the evolution of jurisprudential schools, differences also arose in some secondary matters of burial. Local variations of burial rituals in different geographical regions also influenced the evolutionary process. However, it is noteworthy that no change has occurred in the basic Islamic principles of burial, and they remain intact today as they were in the early Islamic period. This stability demonstrates the consistency of Islamic teachings and their ability to remain relevant with time.

The deep spiritual aspect of Islamic burial rituals is connected to the concept of the afterlife. According to Islamic theology, burial is not merely a physical act but an important stage in the soul’s journey. Each of the different burial rituals has spiritual significance, directly related to the Islamic concept of life after death. The concepts of grave life, questioning by Munkar and Nakir, and the concept of barzakh have given Islamic burial rituals a deep spiritual dimension. The prayers recited and verses recited during burial are directly related to the spiritual state of the deceased. This spiritual aspect elevates Islamic burial rituals from mere formal acts to a deep religious experience.

In the early Islamic period, government policies played an important role in regulating cemetery management and burial rituals. Islamic governments allocated specific lands for cemeteries and established specific regulations for their management. Government mechanisms existed for the cleaning, maintenance, and expansion of cemeteries. Sharia courts played an active role in regulating burial rituals. In different Islamic cities, the locations and sizes of cemeteries were determined under urban planning. This administrative structure reflects the organized nature of collective life in Islamic society.

Academic centers in the early Islamic period played an important role in the education and training of burial rituals. Sharia rulings and practical methods of burial were taught in mosques, madrasas, and other educational institutions. Detailed education of burial rituals was provided through jurisprudential texts. Topics related to burial were included in the curricula of various Islamic sciences such as fiqh, hadith, and tafsir. This educational system reflects the transfer of knowledge and preservation of religious teachings in Islamic society.

Modern research methods and archaeological techniques have opened new dimensions in the study of early Islamic burial rituals. Scientific methods such as carbon dating, DNA analysis, and other laboratory techniques have made the analysis of archaeological evidence more accurate. Modern imaging technologies have helped in studying the internal structures of graves. Digital documentation and 3D modeling have revolutionized the preservation and study of archaeological sites. These modern methods are providing us with more accurate information about the early Islamic period.

Future research directions and possibilities in the study of early Islamic burial rituals are very extensive. More in-depth research on this topic can be conducted through interdisciplinary approaches. New discoveries are possible through the application of modern scientific techniques. The scope of research can be expanded through international cooperation and data sharing. These research directions will help deepen our understanding of Islamic civilization.

International cooperation and academic exchange are of great importance in the study of early Islamic burial rituals. Cooperation among researchers from different countries has elevated the quality of research. Opportunities for academic exchange have been created through international conferences, seminars, and workshops. Joint research projects have helped in the integration of different perspectives. This international cooperation is promoting mutual understanding among the global academic community.

The expected outcomes and expectations from the Cairo 2026 conference are very high. Through this conference, new research and discoveries about early Islamic burial rituals will emerge. New opportunities for academic exchange among researchers from different countries will be created. The conference outcomes will determine new directions for future research. This conference will not only promote academic research but will also play an important role in the protection of Islamic cultural heritage.

This comprehensive analysis covers all aspects of the Cairo 2026 Conference on Burial and Memory in Early Islam, from burial rituals to archaeological evidence, and from historical documents to future research possibilities in Islamic studies.