20TH EDITION OF VOICE OF THE MIMBARR: ETHICS OF BURIAL IN ISLAM II- BY DR. RAZAQ BOLAWAYE
In the name of Allah the Beneficent the Merciful.
As a concluding part of the last edition, this segment would further lay emphasis on the importance of Preparation for the inevitable occurence of death with responsibilities for self and by others. Many obligations are there hinged on a Muslim whose relative die in his care. Part of these are sole duties of the dyeing on the people left behind while others fall within the purview of the relatives. It must be mentioned before long that attempts to conscious or unconscious relegation of such duties appears aberration on both sides.
Some number od years ago, a great man in his domain was about to pass away in his hone in one of the Yoruba cities. On his sick bed he became uncomfortable. Children abroad demanded video-call on their father's situation. The younger one at home sooner obliged to the demand of the elderly ones. On the video there were underground noise "great man, strong man and all sort of self- styled praises of the family untill the 'poor man' passed on. Every second of his passing away was not only recorded but also shown to the diaspora.
The above scenario presents a nauseating and appalling situation. Yet appalling! But what had been the input of the man when alive to tutor the children on the children on the best Islamic manner of attending to the dyeing person? This justifies the Sheikh Albani's position on the Hadith which says: The death would share part of the wrath of Allah in his grave as a result of the negative actions of the relatives after him. He posited that the provision in this Hadith would be applicable only to a deceased that failed to culture the relatives while alive on what to do in such situation.
It is imperative therefore to shed some lights on the desirable actions when confronted with a death of a relative in our presence.
First and foremost, the noble Messenger's Hadith declared: Give unto your dyeing the _kalimah_ ' _La_ _ilaha_ _illa_ _Allah_ '. This proves the authenticity of 'Talqin' when and before death occurs of a person. Contrary to the styled form of ' _Talqin_ ' which is customarily said on the grave or before covering the deceased which still enjoys further investigation. _Talqin_ mode in this regard, however, is not by forcing the victim or pestering him to say the _kalimah_ but tenacious rendition of the same in a way that makes it possible to assimilate as the last thing before he dies. The motive and the benefit of this is in consonance with the provision of the Hadith which says: 'whosoever happens to say or subsumes to the saying of the _kalimah_ as the last thing before passing away, will definitely be admitted in _Al _Jannah_ .'
Secondly, comforting the dyeing as he passes on is important. This allays the fear which often occasion isolating a dyeing person until he passes away. At the situation he found himself, the highest level of love is required to stand by his side and praying for his easy transition. As mention in the last edition, Suratu Yasin is recommended to be recited for ease transition in such situation by relatives.
Next in the action is wiping on his face to the extent of closing the eyes. Praying for him after confirmed dead is equally important. It is essential that the relatives around the death should not spoil for weeping and crying aloud. _Ta'ziyyah_ (commiserating) is allowed though with serious caution. Al _Istirja_ 'u i.e trusting in Allah for the trial is very important.
The noble Messenger once entered into Abi Salamah's apartment and met him dead. While his relatives were unsettled due to the incidence, the Messenger wiped over the face of the corpse and quick to tell them that whenever soul is removed from a man, the eyes follow and trail its way. He went further that: do not say unto yourselves except what is good for the Angels are saying Amin to whatever you day at the particular moment. He posited to pray for the deceased for forgiveness, elevation among the guided, sustenance in family, forgiveness for us and for him, expansion of the grave and brightening of the same.
Furthermore, part of the ethics is to be resilient. The noble Messenger's posture when his son Ibrahim died as it shows in his wordings goes: 'Surely mind is bereaved, and the eyes could not contain its water while nothing is going to be said except what pleases Allah.' Concerning trusting Allah, he maintains that a Muslim should say repeatedly:' Oh Allah I trust the eventuality is from nobody except You, reward me with it and change the situation for better.'
The implications of this topic charge medical staffers, fire fighter, intervention group, driver who survive accident and victim die, Road Safety Corps, LASTMA, Relief and Security agents, domestic wives and relatives to play worship role in the situation when attending to victims of whatever circumstances.
Subsequent to this are preparing the deceased with ritual bath (ghuslu l jazazah), 'takfin' shrouding the corpse and salatul janazah offered on the corpse before being buried.
Janazah i.e the ghuslu and takfin are both recommended to be handled by close retatives for honouring the secret of the dead. Husband to wife and vice versa, children to parents are prioritized although in a situation of dearth of wherewithal to do the needful foreign person can be contracted. It must be added that janazah is meritorious on the basis of fardu kifayah i.e if communally handled by some people it is over for some others. However, nothing stops the group that comes later to offer salatul janazah at any time just as such salat can also be said in absencial. This is one of the five main duties owed by a Muslim towards his Muslim brother.
Till we meet again next week, thank you and stay strong.
IMAM DR. RAZAQ BOLAWAYE UTHMAN,
Missioner Ansar-Ud-Deen Society Ipaja Branch
- Nigeria
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