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Page 14 The Islamic Bulletin Issue 11 Page 15 The Islamic Bulletin Issue 11
It is narrated by Muslim that the Prophet (pbuh) went to visit Abu
Salmah. He saw that his eyes were wide open and blank with the
stare of death. So the Prophet (pbuh) closed his eyes and said:
“Verily, when a soul is seized, the eyesight follows it.”
5) Cover the deceased.
‘Aishah said: “When the Messenger of Allah (pbuh), he was covered
with a piece of cloth that had some designs on it.” This is reported
by Bukhari and Muslim.
The objective here is clearly to safeguard the respect and dignity of
the deceased in death against prying eyes and against the exposure
of his or her body to the idle curiosity of those looking for changes
in its physical condition and features.
There is a consensus among scholars regarding the permissibility
of kissing a dead person. The Prophet (pbuh) kissed ‘Uthman ibn
Maz’un after his death. Similarly, when the Prophet (pbuh) died,
Abu Bakr leaned over him and kissed him between his eyes saying:
“O my Prophet! O my best friend!!”
6) Prepare the body for burial without delay, as soon as death is
cofirmed (by specialists i.e., a qualified physician or the like).
The guardian of the deceased should wash, wrap, and arrange
for the burial of the body soon after the funeral prayer for the
deceased, because the body might deteriorate if burial is delayed.
This is based on a report, recorded by Abu Daw’ud from al-Husayn
ibn Wujuh that when Talhah ibn al-Bara fell ill, the Prophet (pbuh)
said: “I see that Talhah is on the verge of death. Inform me about
him (when he passes away) and make immediate preparations for
his burial, for a Muslim’s remains should not be left long with his
family after his death.”
The burial may be delayed only for the guardian, provided no
physical deterioration in the condition of the body is feared from
such delay. On the authority of Ali ibn Abu Talib that the Prophet
(PBUH) said: “O Ali, never delay three things: prayer when its time
approaches, the funeral when death is confirmed, and marrying
a widow or a divorcee when a suitable match is found for her.”
7) Settle the debt of the deceased.
Ahmad, Ibn Majah, and Tirmidhi have recorded a hadith on the
authority of Abu Hurairah that the Messenger of Allah (pbuh) said:
“A believer’s soul remains in suspense until all his debts are paid
off.” -Tirmidhi considers this a sound hadith.
This means that the judgment regarding a soul’s salvation or per-
dition or its entry into Paradise is held in abeyance until its debts
are fully paid off and settled. This applies to a person who leaves
some property upon his death. His debt should be paid out of the
property that he leaves behind. In the case of a person who dies
in debt which he sincerely intended to pay, but has no property
(nor leaves any behind to pay his debt), according to a confirmed
report, his debt will be settled by Allah, the Exalted. Concerning
a person who dies in debt with sufficient means to pay it and was
willing to do so, but his heirs do not pay it, Bukhari records on the
authority of Abu Hurayrah that the Prophet (pbuh) said: “If any-
one takes other people’s money with the intention to repay it and
then he or she should die without settling the debt, Allah will pay
the debt on his behalf. And if anyone takes money or property (of
others) with the intention of destroying it, Allah will destroy him.”
A hadith recorded by Ahmad, Abu Nu’aym, Al-Bazzar, and At-Taba-
rani from the Prophet (pbuh) says: “The debtor will be summoned
before Allah on the Day of Judgement. Then Allah will ask him:
‘O Son of Adam! Why did you incurdebt and infringe on others’
rights?’ The man would reply: ‘My Lord! You know I took it, but I
neither abused nor lost it. It was stolen or burned in a fire or lost
its value.’ Allah, the Almighty and Exalted, will say: ‘My slave has
told the truth, and I am more entitled (than anyone else) to settle
his debt.’ Then Allah will issue a command and something will be
placed on his scales causing his good deeds to outweigh his bad
ones. And so, by Allah’s Grace, he will enter Paradise.”
The Messenger of Allah (pbuh) said: “I am nearer to the nearer to the
believers than their own selves. So if someone dies leaving behind
debt, but no wherewithal to settle it, we shall pay his debt, and if
someone dies and leaves some estate behind him, it is for his heirs
(to pay his debt).” This hadith shows that the debt of a deceased
Muslim may be paid from the public exchequer out of the zakah
funds specified as the portion for the people in debt. This is one of
the prescribed categories of zakah recipients. Death by itself does
not annul one’s debt or other responsibilities to the living.
“The Fundamentals of Tawheed”
by Abu Ameenah Bilal Philips (Islamic Monotheism) 1990, 213
pp., $12.00
Tawheed Publications, PO Box 3835, Riyadh 11481, Saudi Arabia
What is Tawheed? In his Foreword, the author explains:
...Tawheed is the very foundation of Islam on which all the other
pillars and principles depend. If one’s Tawheed is not sound, the
rest of one’s Islam becomes, in effect, a series of pagan rituals.
Despite the importance of this doctrine, there is a dearth of books
about this subject written specifically with the English-speaking
Muslim in mind. This book is a welcome remedy to this problem.
It provides a detailed discussion of a complex subject in a straight-
forward style, which with a few exceptions, is very readable. It
includes an index of the hadiths cited, as well as an informative
bibliography. Many parts of it were originally prepared as instruc-
tional materials for the Minaret ar-Riyadh English Medium Islamic
School and have been circulated in Muslim communities across
the United States and in the West Indies. Despite its apparently
simple style, it is based upon deep and thorough scholarship. The
author advises:
Although this book is based on the approach used in classical
Arabic texts on the science of Tawheed such as al-’Aqeedah at-
Tahaaweeyah, I have deliberately avoided the presentation of the
theological issues found in classical works which have little or no
relevance to modern English readers. p. vii
The foundation of the author’s exposition of Tawheed is laid out
in Chapter 1. It is devoted entirely to a detailed discussion of
the meaning of the term Tawheed (“unification”) and its three
categories:
1) Tawheed ar-Ruboobeyah (“Maintaining the Unity of Lordship)
2) Tawheed al-Asmaa was-Sifaat (“Maintaining the Unit of Allah’s
Names and Attributes”)
3) Tawheed al-’Ebaadah (“Maintaining the Unity of Allah’s Wor-
ship”)
He maintains that the three overlap and are inseparable to such a
degree that whoever omits any single aspect has failed to complete
the requirements of Tawheed and may be guilty of “shirk”, the
idolatrous association of partners with Allah. His arguments are
supported by citations from various hadith, the Quran, and other
sources. This method of exposition is used throughout the book.
The remainder of the book consists of discussions of diverse top-
ics in support of his view of Tawheed. Many of these topics have
seldom been discussed adequately in the Islamic literature for
the English- speaking reader until now. The appeal of the book
is further enhanced by the author’s comparative consideration of
diverse religious beliefs and practices such as Christianity, Judaism,
Shi’ism, Catholicism, Hinduism, Zoroastrianism, Yoruba, Sufism,
Buddhism, Jainism. Darwinism and Marxism are even considered.
The following outline and summary of the remaining chapters of
the book point out the depth and breadth of his treatment of the
subject of Tawheed.
Contemplation of Death and P reparation for It by
Good Deeds
Allah and His Messenger, peace be upon him, encourage us to
contemplate death and be ready for it with good deeds. This is
regarded as a sign of goodness.
Ibn ‘Umar reports: “I came to the Prophet (pbuh) and I was the tenth
of the first ten people (who embraced Islam). A man from among
the Ansar got up and said: “O Prophet of Allah, who is the most
sagacious and the most prudent among the people?” He replied:
“Those who are most aware of death and prepare themselves for
it. They are the wisest of people and will have honor in this world
and a generous reward in the Hereafter.”
Ibn ‘Umar also said that Allah’s Messenger (pbuh) said: “You should
remember the reality that brings an end to all worldly joys and
pleasures, namely, death.”
Ibn Mas’ud narrated that the Messenger of Allah (pbuh) explained
the following words of Allah, the Exalted: “The hearts of those
whom Allah wills to guide, He opens to Islam.” This means, the
Messenger explained, that, “When the light (of truth) enters the
heart it expands and opens up.” The Companions asked: “Is there
any evidence of this (in the life of a Muslim)?” He replied: “Being
ever mindful of the eternal life of the Hereafter, and remaining at
guard in this life of delusion, and preparing oneself for death before
it comes.” (This is reported by Ibn Jarir through different chains
each of which strengthens the other.)
Excellence of a Long L ife Enriched with Good Deeds
It is reported by Abdurrahman ibn Abu Bakrah on the authority of
his father that a man asked:
“O Messenger of Allah! Who is the best of all people?” He replied,
“He who lives long and does good deeds.” The man asked, “And
who is the worst of men?” The Prophet (PBUH) replied: “He who
lives long but commits evil.” (Narrated by Ahmad and at-Tirmidhi)
Abu S’aeed Al Khudri (R.A.A.) relates that the Holy Prophet (PBUH)
said: “The world is green and sweet (i.e. it is full of riches and cap-
tivation) and Allah will appoint (as His) vicegerent in it, and will
see how you behave. Then beware of this world and the women
(i.e. shun indulgence in the world and sexual misbehavior and
licentiousness).” (Narrated by Muslim)
What S hould be Done When Someone Dies?
It is Sunnah to do the following when a person dies:
1) Advise the dying person to say: “La ilah illa-Allah” (there is no
god but Allah).
It is narrated on the authority of Abu Sa’id al-Khudri that the Prophet
(pbuh) said: “Prompt your dying people to say: ‘Lailaha illah-Allah’.”
Another report on the authority of Mu’adh ibn Jabal states that the
Messenger of Allah (pbuh) said: “He whose last words are ‘La ilaha
illa-Allah’ shall enter Paradise.”
This prompting (talzin) is necessary only when the dying person is
unable to utter the Shahadah (La ilaha illa-Allah...). If such a person
is able to utter these words then there is no need for prompting,
but he should rather be advised to do so. Such advice is useful in
cases of persons who are in possession of their faculties of reason
and speech.
If one is already mentally impaired such advice cannot be of benefit.
But one who is unable to speak might say these words in his heart.
The scholars are of the opinion that no pressure should be put on
the dying person. So one should not say to him, “Say, ‘La ilaha
illa-Allah’,” lest he should become annoyed and utter something
improper. One might say the Shahada, however, in such a way that
the dying person might be able to hear it and repeat it. If he utters it
once, he should not be asked to repeat it unless he says some words
after it. In such a case he should be asked to repeat Shahadah to
ensure that it be his last utterance.
Most scholars are of the opinion that one attending a dying person
may repeat only the words: “La ilaha illa-Allah”, according to the
apparent meaning of the hadith. Others are of the opinion that the
dying person should be prompted to utter the two testimonies (that
is, “I bear witness that there is no god but Allah, and I bear witness
that Muhammad is His servant and Messenger”). The purpose is to
remind him of the Oneness of Allah, which includes both of the
two testimonies.
2) Lay the dying person so that the qibla is on his right side.
To this effect it is recorded that Abu Qatadah said: “Upon arrival in
Madinah, the Prophet (pbuh) inquired about a person called al-Bara
ibn Ma’rur. The people told the Prophet (pbuh) that he had died,
and had willed one-third of his property to the Prophet (pbuh), and
that his face be turned toward the Ka’bah at the time of his death.
Hearing this, the Prophet (pbuh) said: ‘He has been true to his innate
nature. I return the one-third of his property to his children.’ Then
the Prophet (pbuh) left and offered a prayer for him and prayed,
saying: ‘O Allah! Forgive him, have mercy on him, and cause him
to enter Your Paradise. Indeed, You have accepted this prayer’.”
Ahmad reported that Fatimah, the daughter of the Prophet (pbuh), at
the time of her death, turned toward the Ka’bah and placed her right
hand under her head. This is the sleeping position recommended
by the Prophet (pbuh). In a grave, the dead body should also be
placed in the same position.
3) Recite Surah YaSin from the Quran.
This is reported by Ahmad, Abu Daw’ud, Nasa’i, Al-Hakim, and Ibn
Hibban, and the last two of them grade it as a sound hadith. They
report also on the authority of M’aqil ibn Yasar, that the Prophet
(pbuh) said: “Ya Sin is the heart of the Quran. Whoever recites it
seeking the pleasure of Allah and the hereafter will receive Allah’s
forgiveness. So recite it to your dead.”
Ibn Hibban observes: This hadith refers to the recitation of Yasin for
those on the eve of death and not for those already dead. This inter-
pretation is supported by Ahmad, who recorded in his Al-Musnad
that Safwan states: “The most eminent scholars say: ‘The recitation
of Surah YaSin at the time of a person’s death makes death easy for
him’.” The compiler of Musnad al-Firdaus attributes this hadith to
Abu ad-Darda and Abu Dharr. They both narrated: “The Prophet
(pbuh) said: ‘If any person is on his deathbed and YaSin is recited
to him, Allah makes his suffering easier’.”
4) Close the eyes of the deceased.
Sayings of the P rophet
Book Review
Death -- Are You Ready ?