The self and the soul
Translated by: Dar al-Tarjama – The English Convoy
In the last episode, we discussed the various meanings of Ar-Ruh as the Qur’an portrays them.
Ar-Ruh is mentioned in the Qur’an many times and it acquires a new meaning according to the new context. In total the word “Ar-Ruh” has six meanings in the Qur’an. This variety of meanings for the same word is one of the unique characteristics of the Arabic language and the Qur’an. In Arabic language, a might give rise to more than one meaning.
To illustrate this point, we took the word “Ar-Ruh” as an example. First, it refers to the Prophet Issa (Jesus) in person.
“[4:171] …… Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him…”.
Second, it refers to the angel Gabrielle who is called Ar-Ruh in the following verse,.
“[26:193] With it came down the spirit of faith and Truth-]”.
Third, it means Tranquillity; triumph, and Support. All these meanings are mentioned in the following verse: “[58:22. …. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself…]”.
The last and most common meaning refers to the creation or the source of life.
“[15:29 “When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him]”.
It is noteworthy that when dealing with linguistic issues, we have to refer to Modern Standard Arabic, not to the colloquial language, because there is a big difference between both of them.
We also indicated that Surat Ash-Shura solved the difference in opinion when the word Ar-Ruh in Surat Al-Israa had been translated: “[17:85. They ask thee concerning the Spirit (of inspiration). Say: “The Spirit (cometh) by command of my Lord:…]”. (I.e. it refers to creation/perfection of Life). However, the only Ayah in which the word “Ar-Ruh” refers to Allah, is the following one:
”[ 15:29. “When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him.]”. This is the spirit through which Allah has created Adam.
There are two other meanings of the word Ar-Ruh. One of them is Wahi (inspiration) in general; the second one is the Qur’an in particular.
“[Al shura:52] “And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur’an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way,- …..]”.
This is proven in what we mentioned before in surah (al shura:52). Therefore the Ar-Ruh that refers to wahi, Qur’an , Issa and Ar-Ruh in general terms is Allah’s Decree on man, whereas Ar-Ruh that means creation/perfection of life is one from Allah’s secret’s.
In regard to the word An-Nafs (the self), it is what encompasses both of Ar-Ruh and the body in one entity.
To achieve what Allah enjoins upon us in this life, we should be aware of how the Qur’an highlights and describes An-Nafs
The Qur’an mentions three categories for An-Nafs:
1- Nafs amara (the self that always urges to do bad acts)
2- Nafs Lawama (the self that reproaches)
3- Nafs motmaina (the self that is calm)
We mentioned in last episode that if one overtrusts and excessively evaluate their faith, they would stop doing more good deeds; thus, they would be lost because of the blind confidence to their Nafs.
Originally, the nafs is “amara” (always urges to do bad deeds). When Allah is pleased with it, He modifies it to be “lawaama” (reproaches itself). Allah swears by this kind of Nafs in the Qur’an:
“[75:2 And I do call to witness the self-reproaching spirit: (Eschew Evil).]”.
The other kind of Nafs is that which is Mutm’nna. It is that which is calm and confident and does righteous deeds. It is noteworthy that Nafs becomes Mutm’nna when death comes because when Allah talked to An-Nafs, He said “Return” and He did not say “Do”.
“[89:28 “Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!]”, this meaning is incomplete. Allah said in this Ayah irjií (return), He did not say iímili (do). This shows that this nafs mootmaina (the self that is calm) does not become mootmaina (calm) until it reaches death “[Al Fajr 29-30 Enter thou, then, among My devotees!. Yea, enter thou My Heaven! ]”. We can dedicate a whole episode about the nafs mootmaina.
In general, the nature of An-Nafs is to urge towards disobedience (Ammara); on the other hand, in the case of the righteous believers, it reproaches them when doing something wrong and not doing what is right. And those are the ones who will rest assured when death comes because they their souls will turn to be Mutma’nnah.
. Furthermore, if we assume that nafs mootmaina is present in life, there are many Ayahs in Qur’an that dispute such claims e.g. [89:15-16 Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), “My Lord hath honoured me.” But when He trieth him, restricting his subsistence for him, then saith he (in despair), “My Lord hath humiliated me!”].
If the nafs mootmaina here means that the One that is calm in life, then, the rich would be contented with their wealth and the poor would be contented with their poverty and so they are tranquil. However, Allah negates this meaning with the word kalaa (No). This word indicates reprimand and deterrence because poverty is not a sign of insult nor wealth is a sign of generosity and the solution comes in Allah’s words in the Qur’an [49:13 …Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. …]. The pious in life is the one who owns the Ar-Ruh mootmaina when he/she is dead. This again is proven of the word irjii (return) rather than iimili (do) in [89:28].
Poverty and wealth are one of the trials in life from Allah (SWT)…“[67:2 He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;- ]”. Trials come in different forms; in health, money, children, wealth, poverty etc.
At this point, the presenter asked about the claim that poor people go to Paradise before the rich. Dr. Hedayah answered that such claim is baseless. There can be poor people who are not Muslims, and others who are wealthy and Muslims who are also devoted believers. The important thing here is to ask ourselves, will we succeed in this trial? Will the poor be patient in their poverty and will the wealthy be thankful for their wealth? Every utterance in the Qur’an has a reason for it to be made. Poverty requires patience, wealth requires thankfulness and health requires a healthy person.
While making Hijrah, the poor and the rich were both together. The difference between the two was that the poor needed one that could help them to emigrate and the wealthy paid to emigrate.
We have to take advantage of each day that passes in our lives in the same way as it is indicated in the Hadith “take advantage of 5 before 5” because the day that ends won’t come back. Every dawn says to men, “I am a new dawn and I am a witness on your deeds. Take advantage of me for I won’t come back until the day of Judgement . Therefore, patience is one of the fundamental aspects in every act of the Muslim’s life.
We come back to the issue of Creation and so Dr. Hedayah was asked to talk about the issue of the beginning of creation of the heavens, of man, of earth and of the Qur’an . Here Dr. Hedayah interrupts the presenter to show how dangerous to suggest that the Qur’an was created.
Dr. Hedayah remarked that a lot of people assume that the Qur’an is a created being but it is Not. A lot of scholars died because of this issue and a lot others were tortured because they did not yield to the idea that the Qur’an was created. From such scholars was Imam Ahmad Bin Hanbal.
We say that the Qur’an is the word of Allah (SWT), and thus, it is always here to stay, for Allah is All Eternal. Those people made this issue to make Muslims argue with each other. They also wanted to come to the conclusion “since all created beings will die and so the Qur’an will also die as it is created by Allah”. This is an inappropriate opinion and refused by many scholars who died defending their opinions. The Qur’an will stay till Judgement Day and Allah (SWT) says, “[40:16 The Day whereon they will (all) come forth: not a single thing concerning them is hidden from Allah. Whose will be the dominion that Day?” That of Allah, the One the Irresistible!]”.Thus the Qur’an is not a created being but it is the words of Allah which will always remain since Allah is The Eternal.
On the other hand, (and before we start the discussion about the beginning of Creation) Death is a created by Allah. Whenever we talk about death, we refer to it as the contrast of life, so we can fully comprehend Allah’s Power in His Creation. Some or most people are afraid of death, but when we fully understand Allah’s Power in His Creation, it will then be easier for us to talk about death. We should look at death as a way to meet Allah (SWT) “whoever likes to meet Allah, Allah likes to meet him/her”.
I warn myself and our viewers today from many things that Satan whispers to us so that we go deep into unnecessary thinking starting from asking who created the heavens, to the question of who created the Earth until we get to the unthinkable question of who created Allah. Further, the Messenger (PBUH) forbade us to let our imagination wonder about into unnecessary thoughts.
Some people from Yemen came to the Prophet (PBUH) and told him: we have come to ask you about this matter (i.e. Creation). Then the Messenger gave them a very definite and coherent reply; he said “Allah is there and nothing was before Him,” Narrated by Ahmad, and “Allah is there and nothing was other than Him.” (Narrated by Bukhary).
By this Hadith, the Prophet (PBUH) teaches us that Allah (SWT) is the Beginning, the first, no one before Him and He is the Last for there is nothing after Him. Professor Ramadan Abdul Tawas also tells us to add to the above statements…. That Allah is also what is in between The Start and The End. Therefore Allah is the First, the Last and what is in Between.
Thus, Allah (SWT) is the Start of Everything. Abu Hurayra was showing off in front of the Companions of knowing this Hadith and said: “Allah has created the soil on Saturday, the mountains on Sunday, the trees on Monday and what is foul to man on Tuesday. He created Light on Wednesday and the creatures on Thursday. He then created Adam on Friday. In the last hours of Friday between Asr (afternoon) and layl (night).
Unfortunately, most people mention Friday as a day associated with evil. This talk comes because in the Hadith Sahih the Prophet said: Friday is the best day on which the sun will ever rise. On Friday, Adam was created, went o Paradise and went out of it. The Day Judgment will be on a Friday. (Ahmad). We should thus take heed in the words of the Prophet (PBUH).
The Hadith which says that the Creation happened in 6 days clarifies that Allah (SWT) created everything with might and power and wisdom as if the Hadith is indicating that Allah created all creatures to be subjugated for Adam.
Another Hadith states that when Allah created the earth, it shook, so Allah created the mountains to make it fixed. The angels were surprised and asked: “Is there anything stronger then the mountains? Allah replied: “Iron.” Then they asked: “Is there anything stronger than iron?” Allah replied, “fire. Then the fire melts the iron and the wind puts out the fire then the child of Adam when he gives a charity and hides it so carefully that his left hand would not know what the right hand gave out.”
The presenter asked about the creation of Adam and the different types of creation. Dr. Hedayah then answered: Allah created Adam without the need of a female-and-male intervention. He created Eve without female intervention (from Adam) and he created all other human beings from male-and-female intervention. There is one more type of creation remains which is the creation from a female only without a male intervention. Issa (Jesus) (PBUH), the son of Mary and his mother were an example of that last type of creation. This way Allah proves to his servants that He is able to create in all different complete types of creation.
Allah said “[3:59 The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: “Be”. And he was.]”. He (SWT) gives an example in Issa in this Ayah and in the one after it an example of Adam from dust. It is as if Allah is telling us, O you who have disputed the creation of Issa without a father, you should have objected first on the creation of Adam, so why do you ask about Issa’s creation?
For whoever doesn’t question the creation of Adam but does in the creation of Issa, his words are answered here… One who can create without female and male intervention is indeed able to create from a female without a male intervention and is also able to raise all His creatures again on Judgement Day [21:104. …. even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it. ]
The creation of Adam
When Allah decreed the creation (to start), He created the Pen, then said to it, “Write!”, so it wrote the destinies of the creations. And when Allah Almighty said, “Verily, I am going to place (mankind) generations after generations on earth.” (2:30), this matter was decreed the time the Pen was created.
The Prophet (PBUH) says that Allah Almighty took a handful of the dust of the earth, so people have been created according to the composition of the earth. Then the Prophet says, “therefore among mankind there are the red, the white, the black and the in-between, and among them the easy and the hard and the in-between. The meaning of “according to the composition of the earth” is that when you analyze the soil, you’ll find that it consists of numerous and various elements, not a single element, similarly, people are not the same; each person has his own nature and figure. We see in the pilgrimage people of all colors and natures. Supposedly, Islam changes the nature of people so the Muslim person becomes content, patient, showing tranquility and peacefulness. This clarifies the creative power of Allah Almighty in creation.
We mentioned in a previous episode that the basic element of life is (dust + water) giving mud (clay). This mud was described by the Almighty as ‘sticky clay’. This stage is accurately specified, it’s between the liquid stage and the completely solid one. Then, we find out that the ‘altered (molded) mud’ is not formed except after the ‘sticky clay’ “from dried (sounding) clay of altered mud” (15:26). Here comes up a phrase that Allah Almighty does not mention except after “from sounding clay like the clay of pottery” (55:14). This phrase is “when I have fashioned him” (15:29), (38:72). If we looked at the whole Qur’an, we will find out that the phrase “when I have fashioned him” doesn’t come except after mentioning “dried (sounding) clay of altered mud) which is the last stage, known as the shaping stage. There is the difference between creation and shaping, as in Allah’s saying “And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, “Prostrate yourselves to Adam”, and they prostrated themselves, except Iblîs (Satan), he refused to be of those who prostrated themselves.” (7:11). By creation we mean what was of water and dust, then it became sticky clay, then dried (sounding) clay of altered mud. Shaping, however, occurs at the stage of ‘clay of pottery’ which is the fashioning.
Then, after Allah Almighty fashioned Adam, he left him a mere body for forty years, as narrated by Bukhari, his tallness was 60 cubits, and according to a narration from Ahmed alone he was 60 cubits in length by seven cubits in width. This creation was left by Allah Almighty for a wisdom; that is the angels’ viewing of this creature, and Iblis’ (Satan) viewing of him. The angels used to see that creature without saying anything out of fear of Allah Almighty. Iblis, however, was the one who asked about this creature. This shows us that the enmity between Iblis and the son of Adam is old. Iblis used to revolve around Adam and say, “You are created for a certain purpose. Then Iblis’ fear from that creature vanished when he found out that he is hollow. He knew that he wouldn’t control himself, meaning that the lusts will override him (the longings of the stomach and the privates) and then he will listen to Iblis.
Iblis said to the angels do not fear this, he is hollow, and your Lord is ‘Samad’. ‘Samad’ in the Arabic language means something which has no cavity. As for Allah’s saying “Allah is the Samad (Everlasting Refuge)” (112:2), some of the Quran interpreters said it means the one we turn to for our needs. This meaning doesn’t meet the full denotation of the word. But the ‘Samad’ is the one who doesn’t need a son or a wife. This word ‘Samad’ was not mentioned in the Quran except for one time. It is one of the unique words. In some Arabic Countries, they use the term ‘Samad’ for the place which has no food or drink. We say if a bottle has a lid which turns around, we call it a lid, but if it enters into the bottle to seal it, we call it ‘Samad’.
When Iblis knew that Adam was hollow he was relieved. He said something to Adam, which we all must understand and know its meaning. He said, “If I was to rule you, I will destroy you, and if you were to rule me, I will disobey you.” This shows that the enmity between Iblis and Adam was present from the time Allah Almighty ordered the angels to prostrate to Adam, and Iblis was present at the order of prostration.
Then Allah Almighty blow into Adam from His spirit. Whenever it entered a part of Adam’s body, the ‘clay of pottery’ turned into meat, skin and blood. It is said that the spirit entered first to his head from the nose, so Adam sneezed. There are two Ahadith (Prophetic traditions) about this subject. One is that when Adam sneezed, he said, “Praise be to Allah”, the Allah Almighty said, “May Allah have mercy on you.” The second Hadith states that the angels taught Adam to say “Praise be to Allah.” This sneezing and the supplication afterwards are a supplication of mercy to the one who sneezed. so, the spirit entered through the head, but this subject has lots of Israelites sources. Then, the spirit moved, till it reached the sight.
So Adam looked at the fruits of Paradise. Once the spirit reached his stomach, he desired food, so he reached up to eat from it despite that the spirit hasn’t reached his legs yet “Man is created of haste.” (21:37). This is the downside of lust, because he was in a hurry for food. From here, comes the blessing of Allah Almighty represented in fasting. This is to discipline our soul and train it on obedience. In fasting, we restrain ourselves from halal (lawful) things. If the soul could abstain from lawful things, it can abstain from unlawful things. This is of Allah’s grace on us. Then the spirit reached the legs and the creation was fashioned. The time the fashioning of Adam was completed, and the spirit entered to the rest of his body parts, Allah Almighty ordered the angels to prostrate to Adam. This order of prostration was issued by Allah Almighty before the creation, not after. That’s why Iblis was furious with this creature, “So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him.” (15:29).
When Adam was created, and when Allah Almighty fashioned him and completed the creation, Allah Almighty wrote in a book kept above the throne, “My mercy precedes (comes before) my wrath.” As if Allah Almighty is saying that this creature is created for sinning. When Adam disobeyed his Lord, repentance was ready “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance).” (2:37). Allah Almighty is the most-forgiving all-forgiving. In the Hadith “If you didn’t sin, Allah would replace you by other people who sin, then ask for forgiveness, then Allah forgive them.”
We ask Allah Almighty that we understand this subject and know that Satan is waiting and watching about us, like death. I ask Allah Almighty to shield us from Satan, and keep Satan away from what Allah has granted us. The doctor wrapped up the episode with supplication.
Questions from the viewers:
Question1: One of our viewers is asking about the torment of the grave. Is there reckoning in the grave, despite knowing that the reckoning occurs on the Day of Resurrection? What is the validity of what is said concerning the torment of the grave and its tightness and the bald brave snake?
There is another question regarding the so-called “eddeyat Yassin”, which is reading Yassin 4 times, and repeating each verse for a certain number of times.
Answer: First let’s say the reckoning of the grave not the torment of the grave. Do we have in the Qur’an torment only, don’t we have bliss? The chapter of Al-Rahman which talks about the paradises, isn’t that bliss? The speakers should clarify this issue because the word ‘torment’ is a result of something. This thing has to have one of two results: torment or bliss. Why do we stress on the torment.
Frankly, and unfortunately, we lived a long time of Da’wa (invitation to Islam) using the intimidation method. We don’t deny that the intimidation method is a valid method for Da’wa. But we shouldn’t forget the attraction method as well.
We can learn from what was reported on Ibn Abbas, may Allah be pleased with him, when a man came to him and asked, “Is there repentance for the murderer (can he repent)?” He looked at him and said, “Yes, there is repentance for a murderer.” After four days, another man came to him and asked, “Is there repentance for the murderer?” He looked at him and said, “No, there is no repentance for a murderer.”
One of the audiences asked him, “Imam, you are following a double-standard.” Ibn-Abbas said, “The one who came first came after he committed murder, and he wanted to repent. (You know the Hadith of the Messenger of Allah about a man from the children of Israel who killed 99 souls.) Since he committed murder, and he wants to repent, the door to repentance is open night and day. As for the second person, he was asking before committing murder. He wants to know the ruling before committing murder. If Ibn-Abbas answered him positively, he would have committed murder, then came back to repent. Ibn-Abbas wanted to prevent him from committing murder, so he said, “No, there is no repentance for a murderer.” So it was as if Ibn-Abbas was preventing a crime from happening. This is from the perspicacity of Ibn-Abbas, as in the Hadith, “Beware of the perspicacity of the believer, as he sees with the light of Allah.” So the attraction method is useful sometimes, and the intimidation method is useful in others.
There is a reckoning that is followed by bliss if the person is righteous. Or it could be followed by torment if the person is not righteous.
As for the question about eddeyet Yassin, there is no such thing. I read Yassin because it is a chapter from the Qur’an, not for the repetition mentioned in the question of the sister. It has no validity or evidence in the sound Sunnah . We have to stop using these phrases .In a coming episode we will discuss in detail the subject of Ahadith regarding the chapter of Yassin and clarify the sound ones from the fabricated. What we are saying is that the chapter of Yassin is a chapter from the Qur’an that we read for whatever we want.
Question 2: Dr. Hedayah said in the previous episode regarding the spirit and the soul that the spirit is the essence of life, and he mentioned the evidence from the Book of Allah, and I agree with him. However, I’ve read that the spirit is eternal – doesn’t die. Depending on this principle, I see that, and Allah knows best, that when the spirit enters the body, it results in the soul which is the feelings and interactions of the spirit with the body. Moreover, either this soul gets murdered; “and kill not anyone whom Allâh has forbidden, except for a just cause (according to Islâmic law).”(6:151), or dies, “And no person can ever die except by Allâh’s Leave and at an appointed term.”(3:145), or is taken away by Allah Almighty, “It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep.”(39:42)
Is this explanation logical? Because if we agree that the spirit is the essence of life, and that it is the one which gives life to the body, then why is the word self mentioned as the one which dies, gets murdered, or taken away? I hope that you expand on this subject because it is a sensitive subject and might set many astray.
Answer: The soul was expressed sometimes as the spirit. We have first to differentiate between death and murder.
Death is the state at which the spirit leaves the human body after it has fulfilled its mission in that body and after it stayed inside the period which Allah Almighty decreed, “He Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected), yet you doubt (in the Resurrection).”(6:2).
Murder is when the body (the container of the spirit) is destroyed. This body becomes then not suitable for containing the spirit, so the spirit leaves this body because of its badness.
Death and murder both occur according to the order of Allah Almighty and with his permission. The term ‘soul’ can be used for ‘spirit’ in the Qur’an, but the ‘spirit’ is not used for the ‘soul’. So what was taken away in reality is the spirit, which was expressed as ‘soul’.
“It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep.”(39:42).
Because if the spirit of a sleeping person left him; then he has died. Therefore, it is not correct to say spirit instead of the soul because if it was mentioned with the sleeping person, then it necessitates that this sleeping person dies. Therefore, Allah Almighty used the term ‘soul’ here meaning the spirit.
Using the ‘souls’ in the Qur’an to mean the ‘spirits’ is for a reason in the Qur’an. In the verse, “It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep.”(39:42) the word souls means spirits. The ones which are held are those who will die, and what is returned is the spirit of the sleeping person.
The difference between death and taking away is that each death is a take away, but not each take away is a death. Death includes taking away. To insure the difference between them, we look into the Almighty’s saying in the story of Issa (Jesus) (AS), “I will take you and raise you to Myself and clear you [of the forged statement that ‘Îsâ (Jesus) is Allâh’s son]”(3:55). Issa did not die, but he was taken away.
Therefore, the Almighty said take you away and did not say cause you to die. Also He denies his crucifixion and murder in another verse, “And because of their saying (in boast), “We killed Messiah ‘Îsâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Îsâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.
For surely; they killed him not [i.e. ‘Îsâ (Jesus), son of Maryam (Mary) (peace be upon them)]”(4:157). This is not death, but taking away, therefore Issa (puh) is taken away not dead.
Question 3: One of the viewers is asking about death pains (sakarat), and whether it is evidence (sign) on the righteousness of the dead person?
Answer: Don’t consider the death pains as a subject to be taken for granted. A righteous person can have hard pains, and the opposite is also true. So we don’t generalize in this matter.
We can’t say this will go to paradise and that will go to hellfire. So if someone dies suddenly, does it become evidence on his unrighteousness? Allah knows best. Perhaps this person was among the righteous. We will handle in coming episodes the subject of the death of the Messenger (PBUH) and some of the companions.
I say that the signs of righteousness and wickedness can be perceptible on the person during his life. Was this person kind, praying, fasting, bringing people together, or was he the opposite?
So the pains are not an evidence on the righteousness or wickedness of the dead person.
Question 4: One of the viewers is saying that her father died two months ago of internal disease (mabtoon) from the colon. Is he considered a martyr?
Answer: It is mentioned in the Hadith of the Messenger of Allah that the person who dies of an internal disease is a martyr. We can only ask for mercy and forgiveness for this deceased. We will talk about martyrs in coming episodes.
The martyr, before dying from internal disease or others, if he was from the scholars, then he is among the martyrs, according to the saying of the Almighty in the Chapter of Al-Baqara, “Thus We have made you [true Muslims – real believers of Islâmic Monotheism, true followers of Prophet Muhammad (PBUH) and his Sunnah (legal ways)], a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad (PBUH)) be a witness over you.” (2:143). From among the nation of Muhammad (PBUH), anyone who reads the Qur’an and understands it, will become capable of being a witness of mankind. (The Arabic word for martyr ‘shaheed’ is the same as witness.)
I say to the sister questioner, perform lots of prayer, qiam (night prayer), reading of the Qur’an, understanding it, and reflecting upon it, then your family will be comforted that you will be among the martyrs.
Question 5: Who has the right to enter upon a deceased person before being wrapped? Who has the right to wash the deceased?
Answer: Men from the household of the deceased, the closer then the closer, if he was a man. Or women from the household of the deceased woman, the closer then the closer. The reason for this is that the relative does not expose the deceased if he saw a flaw in his body or whatsoever. Instead, he conceals that. We will handle in the coming episodes this subject. Abu Bakr El-Siddique and other companions were in the Messenger’s presence and they asked him, “Who performs your wash, Messenger of Allah?” He said, “Men from my household, the closer then the closer.”
Entering upon the deceased has ethics (etiquettes) not like what people do these days, instead, his sons, wife, family can enter upon him, as we will elaborate in the coming episodes, Allah willing.
Question 6: If a person is tormented in the grave, does this decrease from the torment of the Day of Judgment?
Answer: The torment of the grave doesn’t lessen the torment of the Hereafter. There is no relation between the two. It is only that the person sees in his grave his position on the Day of Judgment.
Question 7: One of the viewers called and said that her cousin, who was twenty years old, died last Ramadan, and entered into a coma for thirteen days. She didn’t use to pray. The caller was with her at the hospital. Her cousin asked her to give her some air, keeping in mind that they gave her some oxygen.
So the sister didn’t know what to do, so she started to give her some air using her clothes. Now she feels that she might not have done enough for her cousin. Does she carry any burden (sin), keeping in mind that the caller doesn’t perform her prayers regularly?
Answer: There is no burden on you, Allah willing. We ask Allah to forgive her and have mercy on her. A person must learn lessons (wisdom) from what occurs in his presence.
The caller should take this incident as a motivation for her to perform her prayers regularly. Let this incident be a motivation for you not to let the prayers go by. There is nothing that hurt a person at the time of death except his negligence in prayers and acts of worship.
Episode aired on 29/2/2004