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Lessons From Death

Life slips away second by second. Are you aware that every day brings you closer to death or that death is as close to you as it is to other people?

We are told in the Qur’an: “Everyone shall taste death. Then unto Us, you shall be returned (29:57).

Everyone on this earth is destined to die. All nations that thrived in one time or another throughout history came to an end. Today, we hardly come across the traces of many of these people who passed away. Those currently living and those who will ever live will also face death on a predestined day. Despite this fact, people tend to see death as an unlikely incident.

Think of a baby who has just opened its eyes to the world and a man who is about to take in his last breath. Neither had an influence on their birth or death whatsoever. Only God possesses the power to inspire the breath of life or to take it away.

All human beings will live until a certain day and then die. In the Qur’an, Allah gives an account of the attitude commonly shown toward death in the following verse.

“Say (to them): “Verily, the death from which you flee, will surely meet you, then you will be sent back to (Allah) the All-Knower of the unseen and the seen, and He will tell you what you used to do.” (62:8)

The majority of people avoid thinking about death. In the rapid flow of daily events, people usually occupy themselves with totally different subjects: what college to enroll in, which company to work for, what color of clothing to wear the next morning, what to cook for supper, etc.

These are the kinds of major issues that we usually consider. Life is perceived as a routine process of such minor matters. Attempts to talk about death are always interrupted by those who do not feel comfortable hearing about it.

Assuming death will come only when people grow older, they do not want to concern themselves with such an unpleasant subject. Yet it should be kept in mind that living for even one further hour is never guaranteed. Every day, people witness the deaths of other people around them but think little about the day when others will witness their own death. People never suppose that such an end is awaiting them!

Hide Good Deeds, Just As You Hide Bad Deeds

Ikhlas (Sincerity) is probably the most difficult of all actions in Islam. Sincerity in seeking Allah’s pleasure alone in all our deeds requires a high level of consciousness of our Creator that must be consistent over time. More often than not, we fall into the problem of Riya (showoff), where our deeds are really for the sake of people than for the sake of Allah.

Sheikh Abdul Malik Ar-Ramadani mentions some narrations on this subject from the righteous people of the past in his book Sittu Durar:

Ikhlas is “when the servant’s internal and external actions are the same. And Riya is when the external actions are better than the internal actions (of the heart). Truthfulness in one’s sincerity is when the internal is better (developed) than the external.” (Madarij-us-Salikeen, 2/91)

Bilal Bin Sa’d said, “Do not be a wali (friend) of Allah outwardly, yet an enemy to Him internally.” (Ahmad in Az-Zuhd, Abu Nu’aym in Al-Hilyah)

It has been stated, “Ikhlas is that you do not request anyone to witness your action except Allah and that you do not seek anyone to reward you (for it) except Him.”

Salamah Bin Dinar said, “Hide your good deeds (from the people) just like you hide your evil deeds”. (Abu Nu’aym, Bayhaqi) And in a narration in Al-Bayhaqi, “Hide your good deed like you hide your evil deed, and do not be delighted at your own action, for you do not know whether you are happy or wretched (in the Hereafter).”

It has been stated in the definition of Ikhlas, “It is to single out Allah in one’s intention (qasd) in one’s obedience (to Him).”

Hammad Bin Zaid said, “I used to walk with Ayyoob (As-Sakhtiyani) and he would take me through different routes. I would be surprised at how he would guide himself through them, fleeing from (being seen by) the people who might say, ‘This is Ayyoob.’”

He also said, “Ayyoob used to take me via a route that was the longest and I would say “But this one is closer.” He would reply, “I fear (passing by these) gatherings.” When he would pass by them and give salams, they would reply to him with more than what (they would do for) others. So he would say, ‘O Allah, you know that I did not desire this! O Allah, you know that I did not desire this.’” (Ibn Sa’d, Al-Fasawi)

Abu Zur’ah Bin Abi Amr said, “Ad-Dahhak Bin Qays came out and made the prayer for rain with the people, but they were not granted rain, and nor did they see any clouds come. Ad-Dahhak said, “Where is Yazeed Bin Al-Aswad?” (And in a narration, “But nobody answered him!”. He then said again, “Where is Yazeed Bin Al-Aswad Al-Jurashee?” And I was insistent on calling him that if he was to hear my words he would get up.)

“Here I am,” he said. So (Ad-Dahhak) said, “Stand and intercede with Allah on our behalf, that he should grant us rain.” So Yazeed stood up, made his face pointed in the direction of his feet, and made his head sink into his shoulders (out of humility). He then said, “O Allah, these servants of yours sought intercession through me from You.

So he had not called upon Allah three times except that the people were granted rain in such abundance that they almost drowned on account of it.

Then Yazeed said, “O Allah, this one made a show of me (i.e. Ad-Dahhak, by asking him and calling him out), so grant me freedom from this (fame).”

Yazeed did not live except for the next Jumuah.

How Hell Affects This Earth And Its Inhabitants

al-Bukhaari reports in his saheeh that Abu Hurayrah said: “Hell complained to its Rabb, saying “O my Rabb, some parts of me has consumed others.” So He allowed it to exhale twice, once in the winter and once in the summer. That is why you find extreme heat (in the summer) and extreme cold (in the winter)”.

al-Bukhaari also narrated from Abu Sa’eed (RA) that the Prophet (saw) said:
“Delay your prayers until it cools down, for the intensity of heat is from the exhaled air of Hell”. (Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq, Baab Siffaat an-naar wa annaha makhluqah and Fath al-Baari 6/330. The author of Jaami’ al-Usool 10/517 attributed these two reports to al-Bukhaari, Muslim, and at-Tirmidhi).

Desirable Things For A Muslim To Do On Friday

On Friday, it is desirable for the Muslims to pray for Allah’s blessings as much as possible on the Prophet (peace be upon him).

It has been narrated that the Prophet (peace be upon him) said, “Verily, Friday is one of the best days of yours. On that day, Adam was created and on that day he passed away, and on a Friday (the Trumpet) will be blown and all the humans will swoon away (i.e., die right before resurrection).

“Therefore, invoke Allah’s blessings on me much on that day, for, verily your invoking blessings on me will be presented to me.” Those listening said, “O Messenger of Allah! How will our invoking blessings on you be shown to you when you (your body) will have deteriorated (after death)?” He (peace be upon him) replied, “Verily, Allah has made it forbidden for the earth to eat away the bodies of Prophets.”

It is also desirable that the Muslim recites the Surah of Al-Kahf (the Cave). It has been narrated on the authority of Abu Said Al-Khudri (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Whoever recites Surah Al-Kahf on Friday, that will provide him with light (in the period) between the two (days of) Friday.

It is also desirable for the Muslim to beseech Allah much on this day, trying to seek the hour in which Allah responds to invocations on Fridays.

The Prophet (peace be upon him) said, “There is an hour on Fridays and if the Muslim gets it while performing prayer and asks something from Allah, then Allah will definitely accept his supplication.” He (peace be upon him) then pointed out the shortness of that time with his hands.

Heavenly Rewards For Pious Women?

MOTHER of the believers, Umm Salama had the same question about the equivalent of hoor al-‘ayn to women before you. She put her question to the Prophet (peace be upon him) and he informed her that the woman’s pious husband is going to be her husband in Paradise.

Then she asked him what if a woman has been married to more than one husbands throughout her life in this world (life)? He answered her that she will get the best — regarding piety and manners — amongst them to be her husband.

As for the pious woman herself, whether a martyr or good worshipper, Allah will not make of her simply a hoor but she will be a mistress of all hoors. They will become maids to her.

This means that she will be the most beautiful of them all and the most beloved of her husband among them. I can read some questions already aroused in your mind!

Suppose a woman was not in love enough with her husband in this life and would not like to take him again! And… how come that a woman accepts to share her husband with all this number of the hour?

Actually, we have to realize that the dwellers of Paradise are not going to be ruled by the same nature of passion that used to rule them in this life. This is such as hatred and jealousy. They will have a totally different psychology from that they used to have in this life. It is the special psychological nature of the people of Paradise, which Allah has described in the Qur’an in Surah 43, Verse 7. This is when He said the meaning of: “And we shall remove from their hearts any rancor.”

Even if the husband was not appreciated by his pious wife in this life, Allah is capable of changing his negative nature so as to please her in Paradise. In the same way he changes her into the most beautiful woman — while she was not so in this life — just to please him.

Forgiveness As A Way Of Life

Ever wonder what life would be like if our family and friends never forgave us for the mistakes we commit? Take a moment to reflect on your own life. Think hard about it. What images do you see more often? Do you see yourself apologizing more or waiting for an apology? Now try to forget about all of those times when you felt someone else should have been asking you for forgiveness but did not come around to it.

Forget about all of those times when you felt you deserved an apology but one was not forthcoming. This is not about everyone else, it is about you. It is about you making an intentional decision, a deliberate choice to internalize forgiveness as a way of life.

What is forgiveness?
All of us, at one point or another in our lives, have had an experience that frustrated us, made us upset, resentful, or angry. The sources of difficulty might have been, among so many possibilities, the words or actions of a family member or friend, or the words or actions of a stranger. Based on the intensity of the pain or harm we perceive from such difficult moments or incidents, we sometimes find that it is not possible for us to move on, to overlook, or to look past the pain or hurt. Even worse, we sometimes find it impossible to resume normal interactions with the individual or individuals who have caused us pain.

Forgiveness is the subsiding and ultimate elimination of feelings of anger, frustration, and resentment toward the individual or individuals who have caused us pain, followed by a resumption of normal interactions with the individual or individuals concerned. Ultimately, forgiving a person wipes away the active memory of whatever pain or hurt caused the rift to begin with.

Personal Hygiene In Islam

Muslims enjoy the highest standard of personal hygiene of all the people in the world. In Islam, cleanliness and purification are not only requirements for the performance of worship, or when embracing Islam, but are part of a Muslim’s very faith. Allah says in the Qur’an: “Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).” (Al Baqarah: 222)

Cleanliness in Islam is of three kinds:

1- Purification from impurity (i.e. to attain purity or cleanliness, by taking a bath ghusl or performing ablution wudu’ in states in which a bath or ablution is necessary or desirable according to Islamic Law.

2- Cleansing one’s body, dress, or place from an impurity of filth.

3- Removing the dirt or grime that collects in various parts of the body, such as cleaning the teeth and nostrils, trimming nails, and removing armpit and pubic hair.

Ghusl
This is when all parts of the body are thoroughly washed. Ghusl is required of every Muslim after sexual intercourse, after wet dreams, after child-birth, and after post-partum bleeding (40-days flow of blood, and final yellowish discharge has completely stopped), and each month after menstruation and final yellowish discharge have stopped.

 Wudu
1- after urinating or defecating
2- if one breaks the wind
3- if one falls asleep lying down
4- if one loses consciousness

The above cases also nullify one’s ablution, requiring a fresh one. Allah says in the Qur’an: “O you who believe! When you intend to offer prayer, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles. If you are in a state of Janaba, purify yourself (bathe your whole body)….” (Al-Ma’idah: 6)

Also on this issue, Abu Hurairah (may Allah be pleased with him) quoted Allah’s Messenger (peace and blessings be upon him) as saying, “The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted until he performs (repeats) the ablution.” A person from Hadaramout asked Abu Hurairah, “What is ‘hadath’?” Abu Hurairah replied, “‘Hadath’ means the passing of wind from the anus.” (Sahih Al-Bukhari, Volume 1, Book 4, Number 137)

Merits of ablution:
Part of the merits of ablution is that it earns Muslims a special name by which they will be called on the Day of Judgment; the name is Al-Ghurr-ul-Muhajjalun (People of shinning bodily parts), due to performing ablution in proper way. Nu’aim Al-Mujmir reported: “Once I went up the roof of the mosque along with Abu Hurairah (may Allah be pleased with him). He performed ablution and said, ‘I heard the Prophet (peace and blessings be upon him) saying: On the Day of Resurrection, my followers will be called Al-Ghurr-ul-Muhajjalun from the traces of ablution and whoever can increase the area of his radiance should do so (by performing ablution in the most perfect manner.'” (Sahih Al-Bukhari, vol. 1, hadith No. 138)

Tayamum (Dry Ablution)
This is performed by putting or striking lightly the hands over clean earth and then pass the palm of each on the back of the other, blow off the dust then pass them on the face. It is performed instead of wudu and ghusl (in case of ritual impurity, etc.). Allah says in the Qur’an: “… But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e., sexual intercourse) and you find no water, then perform tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favor on you that you may be thankful.” (Al-Ma’idah: 6)

To illustrate the importance of Muslims maintaining their high level of personal hygiene, the following points are specifically mentioned by Prophet Muhammad (peace and blessings be upon him) on answering the call of nature.

`A’ishah, the Mother of the Faithful (may Allah be pleased with her): “The Prophet (peace and blessings be upon him) used his right hand for getting water for ablution and taking food, and his left hand for his evacuation and for anything repugnant.” (Sunan Abu Dawud)

Abu Hurairah (may Allah be pleased with him) reported: “The Messenger of Allah (peace and blessings be upon him) said: ‘Be on your guard against two things which provoke cursing.’ They (the Companions present there) said: ‘Messenger of Allah, what are those things which provoke cursing?’ He said: ‘Easing on the thoroughfares or under the shades (where people take shelter and rest).'” (Reported by Muslim)