The soul leaving the body (final episode)
Translated by: Dar al-Tarjama – The English Convoy
Death, as we explained in previous episodes, is the opposite of life. We have to know and understand from Hadith that we have to follow the Sunnah of Prophet Muhammad (PBUH) (follow his example in our lives). In the Islamic society, many heresies spread and people start to value them more than the Sunnah since custom prevails. A Muslim should understand the Qur’an in the light of the Sunnah. Some the Qur’anic verses are usually forgotten by Muslims, although they must abide by them, such as the verse describing Allah (SWT), “There is nothing like Him” (42:11).
I want to draw attention to the fact that some Islamic scholars and preachers say that Allah (SWT) said so and so in Qudsi Ahadith. This must not be the case. Allah (SWT) spoke in both The Qur’an and Hadith Qudsi. What Allah (SWT) said in the Qur’an cannot be changed, and what Prophet Muhammad (PBUH) did was not done by any of his companions; but only followed. Similarly, Quds Ahadeeth contain the words of Allah (SWT) told by the Prophet (PBUH), so we cannot ignore them. When the Prophet (PBUH) says, “Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire.” (Bukhary; authentic), some scholars claim that Allah (SWT) says so and so, although what they claim is not mentioned in the Qur’an or in Ahadith. Heresies start spreading as mere words, then as a story, then as a well-known statement by a certain scholar, and eventually these words become a rule. Prophet Mohamed (PBUH) is described in the The Qur’an and we have to abide by this description, “Indeed in the Messenger of Allâh (Muhammad PBUH) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” (33:21).
As Muslims, our faith is based on following the Prophet (PBUH) through what was transmitted to us by his Companions. We have to abide by what we received. Moreover, the Companions (RA) did not skip a single issue; they asked the Prophet (PBUH) about everything he did or did not. Thus, we have to follow them for they are the ones who received The Qur’an and Sunnah. I shed light on this point because most of the heresies are pertinent to death and the burial of the dead. For instance, I hear some people talking to the dead person sometimes as if secretly teaching him what to do saying, “If the angel of Death comes to you and asks you about such and such things, tell him so and so”. Such things were never reported about the Prophet (PBUH). Those who bury the dead without knowledge, carry out such actions ignorantly and unintentionally. They think that they are telling the dead person what to do. Yet, such things have no grounds.
Why do we visit graves? If we consider the Hadith reported by Al-Baraa’ bin-Azeb, we learn many things. The companions went to a funeral of one of the Ansar (Muslims of Madina) and the Prophet (PBUH) sat watching the sky and the earth. The companions described themselves as, “We were in utter silence”, as if they looked to the Prophet to learn from him. In another version the Prophet (PBUH) said, “Seek Allah’s protection from the torture of the grave”, and in El Hakem’s version the Prophet (PBUH) said, “I seek Allah’s protection from the torture of the grave” three times. By these words the Prophet (PBUH) taught the companions to seek Allah’s protection, as he did himself. Consequently, whenever any of us visits the graves, the Prophet (PBUH) guides us to seek Allah’s protection from the torture of the grave.
At the very beginning, the Prophet (PBUH) taught them and carried out the lesson himself so as to be an example to follow, “Indeed in the Messenger of Allâh (Muhammad PBUH) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” (33:21). The Prophet (PBUH) did not go to bury the man from Ansar, he was there to teach the whole nation a lesson. People do not visit the graves accompanied by children and bringing tea and coffee to drink – as is the case nowadays. Among those visitors, no one says “I seek Allah’s protection from the torture of the grave”. When some of them even forget to ask Allah to have mercy on the dead, others discuss their daily issues of life and work…etc. Visiting the graves is not confined to my father’s grave for example or that of some relatives. We do not actually visit, we learn lessons. Some spreading heresies claim that the dead meet on Thursdays. Does this make any sense? We may also find someone who goes on Friday to tell his dead father that his daughter is getting married, or any such unreasonable things. Such practices require reconsideration. We can take action now, but later we will be accounted for our actions.
Does the deceased feel if someone is visiting the grave? The Prophet (PBUH) said “Seek Allah’s protection from the torture of the grave”, before mentioning making dua’a (supplication) for the deceased. Thus, if you bury someone, remember that lesson. The deceased has a right, that you make dua’a for him or her. Yet, seeking refuge from the torture of the grave is a priority according to the Prophet (PBUH). You know what they say, “The living is prior to the dead”. Let us not forget the Prophet’s (PBUH) comment when he saw the funeral of a Jew. He said, “He skipped my hands and thus fell in hell”, this is because the Prophet (PBUH) was keen that everyone embraces Islam. We have to concentrate on the Prophet’s (PBUH) Hadith so as to attain the good Sunnah; namely: death, its acceptance, patience, and thanking Allah (SWT). Such things cannot be attained except by correcting our faith. Let us compare between two men; one who turned into a disbeliever when his son died, and another who was patient and thanked Allah (SWT). The latter has a complete faith in Allah (SWT) and strong belief in Him leading him to the sound end.
Now back to the Hadith that describes how the soul departs the body:
Narrated Al-Bara’ bin-Azib, “We went out with the Apostle of Allah (PBUH) accompanying the funeral of a man of the Ansar. When we reached his grave, it was not yet dug. So the Apostle of Allah (PBUH) sat down and we also sat down around him as if birds were over our heads. He had in his hand a stick with which he was scratching the ground. He then raised his head and said: Seek refuge with Allah from the punishment in the grave. He said it twice or thrice. The version of Jabir adds here: He hears the beat of their sandals when they go back, and at that moment he is asked: O so and so! Who is your Lord, what is your religion, and who is your Prophet? Hannad’s version says: Two angels will come to him, make him sit up and ask him: Who is your Lord? He will reply: My Lord is Allah. They will ask him: What is your religion? He will reply: My religion is Islam. They will ask him: What is your opinion about the man who was sent on a mission among you? He will reply: He is the Apostle of Allah (PBUH). They will ask: Who made you aware of this? He will reply: I read Allah’s Book, believed in it, and considered it true; which is verified by Allah’s words: “Allah’s Book, believed in it, and considered it true, which is verified by Allah’s words: “Allah establishes those who believe with the word that stands firm in this world and the next.” The agreed version reads: Then a crier will call from Heaven: My servant has spoken the truth, so spread a bed for him from Paradise, clothe him from Paradise, and open a door for him into Paradise. So some of its air and perfume will come to him, and a space will be made for him as far as the eye can see. He also mentioned the death of the infidel, saying: His spirit will be restored to his body, two angels will come to him, make him sit up and ask him: Who is your Lord? He will reply: Alas, alas! I do not know. They will ask him: What is your religion? He will reply: Alas, alas! I do not know. They will ask: Who was the man who was sent on a mission among you? He will reply: Alas, alas! I do not know. Then a crier will call from Heaven: He has lied, so spread a bed for him from Hell, clothe him from Hell, and open for him a door into Hell. Then some of its heat and pestilential wind will come to him, and his grave will be compressed, so that his ribs will be crushed together. Jabir’s version adds: One who is blind and dumb will then be placed in charge of him, having a sledge-hammer such that if a mountain were struck with it, it would become dust. He will give him a blow with it which will be heard by everything between the east and the west except by men and jinn, and he will become dust. Then his spirit will be restored to him.” (sunan Abu-Dawud)
More related Hadith:
Anas b. Malik reported Allah’s Apostle (may peace be upon him) having said: When the servant is placed in his grave and his companions retrace their steps arid he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: What you have to say about this person (the Holy Prophet)? If he is d believer, lie would say: I bear testimony to the fact that he is a servant of Allali and His Messenger. Then it would be said to him: Look to your seat in the Hell- Fire, for Allah has substituted (the seat of yours) with a seat in Paradise. Allah’s Messenger (may peace be upon him) said: He would be shown both the seats. Qatada said: It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected. (Muslim).
Abu Huraira reported: When the soul of a believer would go out (of his body) it would be received bv two angels who would take it to the sky. Hammad (one of the narrators in the chain of transmitters) mentioned the sweetness of its odor, (and further said) that the dwellers of the sky say: Here comes the pious soul from the side of the earth Let there be blessings of Allah upon the body in which it resides. And it is carried (by the angels) to its Lord, the Exalted and Glorious. He would say: Take it to its destined end. And if he is a nonbeliever and as it (the soul) leaves the body-Hammad made a mention of its foul smell and of its being cursed-the dwellers of the sky say: There comes a dirty soul from the side of the earth, and it would be said: Take it to its destined end. Abu Huraira reported that Allah’s Messenger (may peace be upon him) put a thin cloth which was with him upon his nose while making a mention (of the foul smell) of the soul of a non-believer. (Muslim)
In this Hadith the disbeliever is mentioned, and in another version it is the fajer (dissolute). I would like to underline the fajer (dissolute) since in another Hadith where the Prophet (PBUH) describes the hypocrite, he mentions that whenever he quarrels, he fajar (behaves in a very imprudent, evil and insulting manner). Hence, I hope that when a Muslim knows about this Hadith, he or she mark their behavior; and the sooner the better. I have traced the versions of Al Albany who reported the Hadith with all its versions to be inclusive. In some versions certain words are used to serve certain issues just as in the Hadith, “Whoever says ‘There is no God but Allah’ goes to paradise”. This is a very good Hadith that conveys a certain concept. So is the case with the following Hadith, “Whose last words are ‘There is no God but Allah’ goes to paradise”. All these are good Hadith on their own and not according to our interpretation. In essence, it is all about deeds and not words. In Muslim’s version, there is a word to clarify the meaning, “The one who dies knowing that there is no God but Allah goes to paradise”. This is because people assume that if someone only says “There is no God but Allah”, he or she are granted paradise. Similarly, when Al Albany collected the different versions of this Hadith he served the case.
By mentioning “the dissolute slave” and repeating the same description in the Hadith of the signs of the hypocrite, the Prophet (PBUH) may have wanted to teach us that whoever has any of those signs must get rid of it. Further, the Prophet (PBUH) differentiated between the believer on the one hand, and the dissolute, which equals the hypocrite or the disbeliever, on the other.
The Hadith also mentions how, “the angels descend from the sky on him, with bright faces filling the believer’s room with light. The angels sit where the believer’s sight can reach them as if they came to provide him with reassurance. At this moment, the believer comes to know where he will be heading. For this reason, in Surah Al-Fajr (the Dawn), Man says on the Day of Judgment “He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!” So on that Day none will punish as He will punish. And none will bind (the wicked, disbelievers and polytheists) as He will bind. (It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction! ”Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! “Enter you then among My (honored) slaves, “And enter you My Paradise!” (89- 24 to 30). I call this the moment of life outcomes; the outcomes of the life we were totally indulged in. Some Muslims, whom we think have a good faith, encounter some moments when they only think of life, in spite of the fact that they are very good people who have a knowledge of the other Life. Thus, we have to review the verses of Surah al Fajr, for it is one of the valuable Surahs in this respect. Life is worthy of understanding, “So that I may do good in that which I have left behind!” No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” (23-100) Suffice it to have what the angel of death would say at the end of our lives. I would like to stress one point here. Many scholars call the death angel “Israel”, although the Prophet (PBUH) did not mention this in authentic Hadith. The word occurred in the (Israelyat), and Al-Albany highlighted this issue. Consequently, we have to call it as the Prophet (PBUH) did in the Hadith as “The death angel”, and not “Israel”.
The angels sit as far as the dying person can see, while the death angel’s task is to seize the spirit. The presence of the death angel beside the deceased’s head, and of the angels with their white faces just like the sun, having one of paradise shrouds and one of its Honout, indicates they came on a mission. Their mission is to enshroud the spirit just as we enshroud the body. This issue requires a new understanding of the spirit; we have to understand how to meet Allah (SWT) and how to sleep on the deathbed. We have to know how to get prepared for meeting The Truth (SWT). So, the angels are seen by the deceased. In the Hadith, man is spiritually and not physically reassured, for as we said in previous issues, if the soul is reassured in life, it is mislead. Abu-Bakr Al-Sedik (RA), the first of the ten who were given the good news of going to paradise, spared no effort to do his best saying that he cannot feel safe from Allah’s Plan even if one foot has already stepped into paradise”. Moreover, the Prophet (PBUH) says, “I can not feel safe from Allah’s Plan as long as a breath could go out and never come back”. We have to be prepared since the Prophet (PBUH), though being forgiven by Allah (SWT), never stopped getting ready for his death by worshipping Allah (SWT) duly. Aisha (RA) said, “O Allah’s Apostle, take it easy, did not Allah forgive all your sins either those committed in the past or in the future (this is according to what she understood) and the Prophet (PBUH) told her,“should I not like to be a thankful slave.” Or in another version “should I not be a thankful slave.” Thus, the Prophet (PBUH) did his best wishing to be a grateful slave, but he could not confirm that he is one.
The death angel sits by the deceased’s head and the angels sit where his sight can reach them bringing the Honout from heaven. The Honout is a mixture of beautiful smells such as Musk and saffron. Some people confuse it with Tahneet “embalmment”. Anyhow, the death angel’s task is taking the soul. We have previously said that the spirit quits the body in a manner opposite to the way it entered, and then the death angel takes it and does not leave it for a moment. It is wrapped with the Honout and the shroud, releasing the most beautiful smell on earth. Those around the deceased do not necessarily smell it, although some people say that they smelled a beautiful odor. However, Allah (SWT) knows best; we have to be honest in what we say so as to prevent any heresies. When the believing slave’s soul quits the body, the death angel says “O kind soul” or in another version “satisfied soul”, and in Surah Al Fagr, Allah (SWT) says, “(It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction!” Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! “Enter you then among My (honored) slaves, “And enter you My Paradise!” (89-27 to 30). Personally, I accept the version of “O satisfied soul!” for it is in conformity with the The Qur’anic text. If all we gain by discussing this Hadith is to learn about the reassured soul, I think that it would be enough. Can we work in life till our souls become reassured at death? Can we work till we become among those whom Allah (SWT) calls “My (honored) slaves”, where “My” indicates the association to Allah (SWT)? Here, we must understand that we cannot become among Allah’s slave on the Day of Judgment unless we are His slaves in our life-time. If we search in The Qur’an for the description of Allah’s slaves, we will find it by the end of Surah Al Forkan,”And the (faithful) slaves of the Most Gracious (Allâh) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night in worship of their Lord, prostrate and standing. And those who say: “Our Lord! Avert from us the torment of Hell. Verily its torment is ever an inseparable, permanent punishment. “Evil indeed it (Hell) is as an abode and as a place to rest in. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse – and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds; then verily, he repents towards Allâh with true repentance. And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. And those who, when they are reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn (the pious).” Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein – excellent it is as an abode, and as a place to rest in.“ (25-63 to76) The slaves of The Most Gracious spend the night in worship and when others are asleep to rest or to get ready for the new day. That point requires an entire episode so as to demonstrate the difference between Sojoud (prostration) and Qiyam (night prayers) and how we can spend the night in Sojoud because Qiyam is totally different.
We have to consider these verses with the intention of becoming the slaves of Allah in life so that we may be included on the day of Judgment by His call, “(It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction!” Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! “Enter you then among My (honored) slaves, “And enter you My Paradise!” (89-27 to 30). We also have to consider the verses so that when it is time for the death angel to take our souls, he says to us, “O satisfied soul, come out to the forgiveness and satisfaction of Allah”.
The angels do not leave the believer’s soul in the hands of the death angel and take it in the Honout and the shroud. We said that the soul is sometimes called the spirit but the opposite is not true. In a previous show we mentioned the three types of souls: the insinuating, the reproaching, and the reassured at death and in the after life. We ask Allah (SWT) that we all be of those who have a reassured soul at death.
The soul that worked hard and feared the moment when the death angel says “come out to the forgiveness and satisfaction of Allah (SWT)”, comes out of the body as easy and softly as water pours out from Fii (opening) of a water skin, that is wide enough to allow that. As for the evil soul, the death angel says, “O evil soul! Come out to the discontent of Allah (SWT)”, so it scatters in the body, but the death angel forcibly pulls it as if pulling a skewer from wet wool. Here, we have to feel such moments so as to know what we shall do today and to decide what kind of soul we wish to be. There is a great difference between the two. This is not simply to teach people what to do for the deceased, but rather to teach us, Muslims, what we have to work on so that when we die we may be among those whose souls quit the body as a drop. As a Muslim, should I wait till my son performs Hajj on my behalf, although we sometimes find children who do not perform it for themselves? Prophet Muhammad (PBUH) was right when he advised us to do our best since he will not save us from Allah’s punishment, “work for I will not save you from God”. Furthermore, our righteous ancestors taught us not to forget the words of Allah (SWT), “And that man can have nothing but what he does (good or bad). And that his deeds will be seen.” (53-39, 40). We have to stop for a while at this point, for we are approaching the mazes of what happens after death. But the question is, can we spare the deceased what he has to go through and alleviate his pain? The answer of course is no. Unfortunately, we are cry over spilt milk, when we should prevent it from being spilt in the first place. The repentance of any of us is highly appreciated by Allah (SWT) as in the Hadith, “Allah is more pleased with the repentance of His slave than anyone of you is pleased with finding his camel which he had lost in the desert.” One must say I have done many bad deeds; I have to repent and ask for Allah’s forgiveness. Repentance is mentioned in many verses such as in the final verses of Surah Al Forqan “Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful” (25-70) Thus if you have a million bad deed, they can be turned into ten million good deeds in one second, if consider the fact that a good deed is multiplied by ten.
So the deceased is either a believer or a dissolute; and I insist on the word “dissolute” as it includes the hypocrite who is even more treacherous than the disbeliever. For example, Allah (SWT), in Surah Al-Baqara (The Cow) describes the qualities of the believers in three verses, and those of the disbelievers in two, while the qualities of the hypocrites are described in thirteen verses. This is because the hypocrite is a danger threatening the society, by declaring what is contrary to his true feelings and beliefs, “And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions).” (50-16,17) People ask whether they should perform Hajj on behalf of their parents. Yet, they are truly helpless when their parents actually die. Allah (SWT) says,” Then why do you not – if you are exempt from the reckoning and recompense (punishment) –
Bring back the soul (to its body), if you are truthful?” (56-86,87).
Then He categorizes people as, “Then, if he (the dying person) be of the Muqarrabûn (those brought near to Allâh), (There is for him) rest and provision, and a Garden of Delights (Paradise). And if he (the dying person) be of those on the Right Hand, Then there is safety and peace (from the Punishment of Allâh) for those on the right Hand. But if he (the dying person) be of the denying (of the Resurrection), the erring (away from the Right Path of Islâmic Monotheism), Then for him is an entertainment with boiling water. And burning in Hell-fire.” (56-88 to 94) It is as if Allah (SWT) says that no matter how long we might live, in one moment we will be categorized to know our destiny.
In the Hadith, saying that the deceased can see the angels is horrifying yet great in the sense that though he might be blind, he will still be able to see them with the insight of his faith.
Moreover, the angels receive the believer’s soul in the sky. In El Hakem’s version, all the angels between the sky and the earth pray for this soul. Furthermore, all the angels of the sky pray for this soul and open the gates of the sky for it. The angels of every gate ask Allah (SWT) to have that soul go through their gate. On the other hand, the disbeliever’s soul receives curses all along its path.
After this episode, I wish if everyone could perform wudu‘ (ablution) and pray with the intention of repentance. Further, we must pray with the intention and hope that Allah (SWT) renders us among those who, when their souls quit their bodies, have the angels pray for them between the skies and the earth, when all the gates are opened, and the angels of each gate ask Allah that that soul may go through their gate. The soul of the believer ascends one sky after the other, and the angels of every sky usher it to the following.
Audience Questions:
Question 1: Some people say that if the deceased is buried with a child, this makes him at ease in his grave, to what extent is this true?
Answer 1: Let us ask if a child is buried with a Jew, a disbeliever, or a Fajer, does this change anything? The criterion here is the Islam of the deceased himself.
At the time of Adam, it was regarded as a good omen when people find a child in the grave where they will bury their dead. A child is indeed innocent and not accountable being under the age of obligation and thus comforted with Allah’s mercy. Yet, the omen spread among people without having any grounds in Hadith or in the life of the Companions. We must understand the meaning of the grave. The grave is not Al-lahd (the space dug into the ground to put the dead body). A grave is wherever the dead body is, under or above the ground. For example, the grave of the people who die in an air crash, where their bodies are dispersed, is where their bodies are, and they are being accounted for their deeds in their graves just like those who are being buried in Al-lahd (in the ground). Therefore, in the The Qur’an and Hadith we must differentiate between the meaning of the grave and Al Lahd.
The child is regarded as a good omen; nevertheless, the child has nothing to do with the judgment of anyone and does not mediate for anyone. This takes us back to the issue of the Shafa’a (mediation). We previously mentioned that we usually resort to mediation before we resort to repentance. That is why I must repeat that we must not ask for mediation, before doing our best in repentance. We used the example of the student, who asks from day one about what to do in case he fails. This student is indeed a failure when he resorts to that instead of asking about the lectures, the books, the library, and the professors; in short all the means that help him to succeed. The hardworking student, on the other hand, does not need the mediation of his professors when he exerts the effort needed for success. With Allah’s mercy, he will be a virtuous student. In a different case, when a student does his best but happens to be ill on the day of the exam, he might resort to professors (mediation), but due to his hard work Allah (SWT) wills his success. Even our mediator, the Prophet (PBUH), said, “Work for nothing can save you from God“. He also said, “The one whose work does not benefit him, his parentage has nothing to do for him” and said, “When people come to me with their [good] deeds [on the Day of Judgment], do not come to me with your parentage”. There is no doubt that the prophet (PBUH) will be our mediator, but for whom and how? We will talk about this later.
Question 2: A spectator called Dr. Hedayah asking him to specify special episodes for women in order to ask him about some issues and to explain the good Sunnah of the Prophet (PBUH). She also asked that in an episode of “A’mma yatasa’loun?” (What are they asking (one another) about?), she heard another spectator asking about the possibility of reciting The Qur’an in a swimming suit and the present scholar answered that this is possible even with the underwear. Could that be correct?
Answer 2: When we talk about reciting The Qur’an, we must know first that in Islam everything must have a purpose. The brother who answered that question, whom I later met, told me that he only meant to tell people to recite The Qur’an in any condition and he that the example he used was only an exaggeration. Thus, we must ask ourselves why we recite The Qur’an? Is this to compete with each other and see who finishes first? Or is it to consider and learn form its meanings carefully? This is what is required according to Allah’s words when He says, “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)? (47-24) We must carefully reflect on the meanings of The Qur’an since the one who does not has his heart locked up. May Allah (SWT) have mercy on Imam Malek who said, “When I want to talk to Allah (SWT) I pray, and when I want Allah (SWT) talk to me I recite The Qur’an”. This is because Allah (SWT) addresses us through the The Qur’an with”O people” and “O believers!” Hence, how should we receive Allah (SWT) when He speaks to us? How should we look? Some people take the easy way, like when women for example recite The Qur’an without having their hijab on. And this is allowed. But there is a difference between making things easy for people, and simplifying them. Some people misunderstand the Hadith where the Prophet (PBUH) said that when he is to choose between two things, he opts for the easier. The easier here, means what facilitates going to paradise and not necessarily what is simple. Thus we should not take leaves for granted as they are applied in certain cases only. The concept is explained in The Qur’an and needs strong belief to be comprehended.
The announcer asks: what is the meaning of the Hadith that states that Allah (SWT) likes it when people apply his leaves? Dr. Hedayah said that we must complete the Hadith to understand it as it says “God likes people to apply his leaves, the same way he likes them to perform his duties”. Thus, the religious duty comes first and the leave comes in the case when the duty is too hard. We gave an example about this before when we said that if I have a driver’s license in my pocket and I am walking on foot in the street, can anybody stop me and ask why I’m not driving. Thus, the issue of simplicity and difficulty must be understood in the light of The Qur’an and how the Prophet (PBUH) behaved in these cases. Consequently, when I have two matters to choose between, I have to consider whether I am eligible to apply the leave; whether I am healthy enough to perform my duties or not. Each case is different in a way and cannot be considered as a criterion for all people. For instance, when Imam Malek lets his hand down in his prayer, this is not standard for all the people. Similarly, if I sit while praying because I am sick, could that be a standard for others? For example, when the Prophet (PBUH) sat while praying behind Abu Bakr because he was ill, Abu Bakr did not sit down but kept standing as he has no excuse to sit, and so did the rest of the people. This important point is explained in the holy The Qur’an and needs a lot of understanding. In the verses of fasting Allah says, “[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know.” (2-184) This verse mentions three cases; namely the sick, the traveller and those who cannot bear it. Then comes this verse, “The month of Ramadan in which was revealed the Qur’ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allâh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e. to say Takbîr (Allâhu Akbar; Allâh is the Most Great] for having guided you so that you may be grateful to Him.“. (2-185). Here Allah (SWT) had kept two cases, the sick and the traveller. He cancelled the part concerning the people who cannot bear it. Instead, Allah (SWT) says, “Allâh intends for you ease, and He does not want to make things difficult for you.” This attributed to the fact that if Allah (SWT) had kept the rule of feeding a miskeen (poor person), it would have become very easy for any one not to fast and to do that instead. But, in the verse about Ramadan when Allah (SWT) cancelled the simplification, this was to keep the people preoccupied for if He left it, the nation would be lost. Fasting as we all know is highly valued that no one knows about its reward but Allah (SWT). The Prophet (PBUH) used to fast frequently in months other than Ramadan and especially in Shaba’n. In Ramadan, we give up permissible things and this is to train ourselves to give up all what is forbidden. Someone once asked if it is facilitation by Allah (SWT) to withdraw making some things easy. The answer is yes, by this we can understand the Hadith “when the Prophet (PBUH) had to choose between two things he chose Aysarhoma (the easiest)“. Thus, this facilitation is meant to make us work harder to be able to enter paradise easily, and not in any way to overload us.
Q3: One of the spectators called saying that both his parents are dead and that his father was religious, but his mother was not. He said that he had performed hajj (pilgrimage) for himself and then on his father‘s behalf and wanted to perform it on his mother‘s behalf as he feels guilty towards her. He wants to know if he is considered as a negligent son towards his mother and whether Allah (SWT) may forgive her or not.
Ans.3: Dr. Hedayah asked him about the reasons that prevented his mother from performing hajj and he answered saying that she had not enough money. Dr. Hedayah calmed him down saying that she is relived from that duty since she could not afford it. He also said to him to be at ease as Allah (SWT) says, “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah ) is a duty that mankind owes to Allâh, those who can afford the expenses (for one’s conveyance, provision and residence);”. Allah‘s mercy is greater than what we can imagine. It is to be hoped that you can perform the hajj for her according to some Muslim scholars. We ask Allah (SWT) to accept from you what you did for your father and you have to make dua’a for your mother frequently.
Q4: A spectator asked saying that her husband demanded that she must not mention the name of a man who is frequently mentioned in the family. He said that if she mentioned it she would not be considered as his wife anymore. However, she mentioned this name in the presence of her husband. They asked a scholar who said that divorce thus took place. Another scholar, on the other hand, said that it did not as his intention was only to threaten and frighten his wife.
Ans.4: Dr. Hedayah talked to the husband asking him about his intention and he confirmed that it was only for threatening. Then Dr. Hedayah advised the husband to go to the Efta House where the Mufti or someone on his behalf can ask him some questions to make sure of the subject, and to give him the right legitimate opinion and in any case if it is a divorce, it is a revocable one and he can have his wife back.
It is worth noting here that we must cancel this kind of divorce from our dictionary, since once a wife goes against her husband’s will, challenging his threat, she is divorced. By doing that the husband is putting the bond of marriage into the hands of his wife. There are many other ways of threatinning other than using divorce. Hence, Men must not utter the word of divorce except in the case when they intend this exact word. Men must be very careful in such situations, as they must not divorce their wives for simple mistakes that can be solved. In the holy The Qur’an Allah (SWT) shows when divorce must take place “As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful); but if they return to obedience, seek not against them means (of annoyance). Surely, Allâh is Ever Most High, Most Great.“ (4-34) This holy verse explains the steps of admonishing where a man does not have leave his house, but only admonish the bed and this is in order to avoid widening the gap between the couple. In the sister’s case, in which the wife mentioned the name in spite of being prohibited to do, the husband could have simply prohibited her without mentioning divorce. We are afraid of this kind of pending divorce and we fear to give any legitimate opinion in it, especially since most of the people do not understand its meaning correctly as some consider it divorce and others do not. Anyway, I hope all Muslims give up this word (divorce), or in other words not use it haphazardly except when you really mean it. Even before the couple reach divorce, there are many duties that they, and their families, have to fulfil. “If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from her’s; if they both wish for peace, Allâh will cause their reconciliation. Indeed Allâh is Ever All-Knower, Well-Acquainted with all things.“(4-35) This must take place before divorce. Unfortunately in some families if any simple clash occurs, they over do it and widen the gap instead of working on reconciliation. The important aspect here is not the number of people involved to breach the gap, but rather the presence of a wise person to judge.
It was narrated that Omar Ibn El-Khatab (RA) had beaten two judges because they did not manage to reconcile between a couple and said to them that had they really wanted to reconcile them, Allah (SWT) would have helped them since He says, “if they both wish for peace, Allâh will cause their reconciliation.” Here we can say that divorce is an acceptable solution in some Muslim houses, only when no other solution exists.
Dr. Hedayah had ended the episode with the following prayer:
We ask Allah (SWT) to teach us what benefits us, and to benefit us with what He taught us, to make us from those who hear a saying and follow the best of it, and to make us from those who rest on their deathbeds looking forward to meeting Allah (SWT) with reassured hearts, spirits and souls. My Lord, make us from those who the Death Angel will say to them, “O satisfied souls come out to the forgiveness and satisfaction of Allah (SWT)“. My lord let us be from those that you address on the Day of Judgment, “O (you) the one in (complete) rest and satisfaction!, Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! Enter you then among My (honoured) slaves, and enter you My Paradise!” for you Allah have the sufficient power over everything.
The episode of 5/9/2004