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 perdition 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 anyone 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-Tabarani 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. p.iv 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 straightforward 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 instructional 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 atTahaaweeyah, 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 Worship”) 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 topics 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 Preparation for It by GoodDeeds 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 Life Enriched withGoodDeeds 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 captivation) 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 Should beDoneWhen SomeoneDies ? 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 interpretation 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 theProphet BookReview Death -- Are YouReady ?
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