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Muslim Funerals MUSHARRAF HUSSAIN Islamic funeral rituals are performed in a set order prescribed and demonstrated by the Prophet Muh .ammad (PBUH1 ), from whom they have been passed down from generation to generation, remaining unchanged over the past fourteen centuries. As well as connecting Muslims to their glorious past, Islamic funeral rituals, which are performed in the same way throughout the world, are an enactment of Islam’s doctrinal, moral, and social teachings concerning death, ultimate human destiny, the dignity of the deceased, and the need to care for the bereaved and unite Muslims everywhere in a profound sense of solidarity. These rituals give the faithful a sense of shared identity in fundamental Islamic beliefs concerning the One God, revelation, and resurrection and life in the Hereafter, teaching important truths and connecting people to their deepest selves. Death is defined as a permanent ending of the bodily functions that are needed to keep a person alive. In Islamic terms, death is the departing of the soul from its bodily abode. The Qurān tells us, ‘‘Every person will taste death’’ (3:185) and ‘‘There is a time set for every person: they cannot hasten it, nor, when it comes, will they be able to delay it for a single moment’’ (7:34). Death is never ‘‘untimely’’ since it only comes at the time fixed by God. In his Sharh . al-S .udūr, Imām Jalāl al-Dı̄n al-Suyūt .ı̄, a fifteen-century theologian, said: ‘‘Death is not annihilation and mere extinction but the separation of the soul from the body, a change of state, and transportation from one house to another.’’2 For Muslims, death does not signify the ‘‘end of life.’’ It is merely a transition from one realm of existence to another. Muslims believe that God created our souls when He created Adam and Eve. One hundred and twenty days after conception, the soul enters the fetus and human life begins. The period from birth to death is referred to as the worldly life. This is a probationary period, a time of preparation for the life hereafter by carrying out the divine will. Death, therefore, marks a return once more to the realm of souls; and it is interesting that Muslim scholars often use this term ‘‘return,’’ signifying that our souls are 195 196 Texts and Commentaries conveyed to a place where they have already been. The Qurān says, ‘‘it was He who created you the first time and to Him you have been returned’’ (41:21). Approaching Death Muslims are taught to be ever ready for death. An important expression of this readiness is to prepare a will giving clear advice to one’s heirs to adhere to the oneness of God, to believe in the beloved Prophet (PBUH), to be steadfast in following the Sharı̄a, in creating peace among people, in striving for nearness to God, and in fleeing from hatred, sins, and evil. The will should give clear instructions to prevent conflict among one’s heirs. The will should also give instructions for following the Sunna in preparation for one’s shrouding and burial. One should practice what one has written in one’s will by repenting and turning toward God and his Messenger and being prepared to meet death, showing no distress or anxiety—as this may lead to loss of faith. The Prophet of God (PBUH) said, ‘‘Whoever loves to meet God, God loves to meet him; and whoever dislikes meeting God, God will dislike meeting him.’’ When asked by his Companions, ‘‘O Messenger of God! Who amongst us would not dislike death?’’ the Prophet (PBUH) answered, ‘‘When somebody is about to die, at that point he should love to be meeting his Lord’’ (Bukhārı̄). If a Muslim approaching death has not fulfilled the devotional obligations of giving zakāt or fasting during the month of Ramad .ān or praying the five daily prayers, or has not performed the pilgrimage, then he should be quick about it and ensure that he atones for these failings. If he is unable to perform the pilgrimage, then he should appoint someone to carry it out for him at his expense. He must also repay other people what he owes them and ask for forgiveness if he has wronged them—since these wrongs will not be forgiven by God until the victim forgives. To ask for forgiveness is not humiliation; true humiliation will be to stand in...

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