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DEATH
Friday Khutbah
Abdul Baarie Ath-Thubaitie

Summary

1)     The fact that death will definitely occur.

2)     Death is near.

3)     The behavior of people today at the graveyard.

4)     The benefits of remembering death.

5)     The types of people at the time of death.

6)     The good end.

7)     Mentioning the good qualities of the dead, and refraining from his shortcomings.

All praise is due to Allaah. I testify that there is no deity worthy of worship except Allaah and that Muhammad is His servant and Messenger.


I enjoin you and myself to fear Allaah, for it is the provision and safety in this world and the Last Day, "the day when neither wealth nor sons will avail, except him who brings to Allaah a clean heart." (Ash Shu'araa': 88-89).

Allaah says, "Everyone shall taste death. And only on the day of Resurrection shall you be paid your wages in full. And whoever is removed away from the fire and admitted to Paradise he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)." (Aal-'Imraan: 175).



Such is the reality of death and what comes after it. Every one of us shall taste it whether poor or rich; healthy or sick, old or young; leader or led and none of us can escape it.

Allaah says, "Whosesoever you may be, death will overtake you even if you are in a fortress built up strong and high." (An-Nisaa: 78).



Death, as manifested in its character and effects is one of the mysteries that dazzles human intelligence because it has to do with the soul.



Allaah says, "And they ask you (O Muhammad) concerning the spirit. Say: 'The spirit is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little." (Al-Israa': 85).



One of it mysteries is that you see a youth who was full of health and energy suddenly falls dead without warning; thereby making that youthfulness and energy fade away, bringing all his senses to a complete standstill. That youth might even be an erudite scholar, an eloquent author, a skilled physician or brilliant inventor but it is absolutely out of the question that this quality should prevent death from overtaking him when his time is due.



Allaah says, "When their term is reached, neither can they delay it nor can they advance it an hour (or a moment)." (Yoonus: 49).



'Amr Ibn Abdullah used to mount the pulpit and say, "Many a person who has seen the beginning of a day but would not see its end. And many a person who has expected morning but would not live to see it. If only you had known your appointed time and how it comes to pass, you would have detested nursing hope for worldly materials and its deception."




While man enjoys his good health, playing and merrymaking, moving about in haughtiness, commanding and forbidding, death and illness suddenly attacks him, weakens his body, makes his limbs lifeless and then closes his record.



How near is death! Every day it becomes closer to us and no sooner has the book reached its appointed time that we belong among the dead. Then it becomes clear that life is really like flowers that bloom then afterwards wither or like a lamp that illuminates then afterwards dies down.


Let those who crave for this world and its pleasures ponder over these scattered graves all over the place and realize that the way to pleasures and lustful things, though decorated with beautiful roses inevitably leads to the present condition of those buried in these graves. Happiness is for him whom a messenger of death has opened his eyes to reality before he died, and whoever does not heed to the warning of the Qur'an and death, even if mountains were to thrust one another in front of him, he would not heed.



Dear brothers! What we witness in the cemeteries is a great lesson for us. The carrier of the bier to the cemetery today is taken back there tomorrow (as a dead person) and is left there only with his deeds either good or evil.

 
It is also very unfortunate that in these days we see some among those who escort the deceased laughing and playing or attending the funeral for showing off. This phenomenon is due to the heedlessness that has hardened people's hearts and made them forget the Last Day and the frightening conditions of the grave. May Allaah awaken us from this heedlessness! 

Brothers in faith! It is expected of him who knows that he will die, be buried, raised up on the day of Resurrection and enters Paradise or Hell to always remember death, prepare for it and reflect on it. He is in fact expected to regard himself among the dead. This is because all that is coming is near and when the angel of death comes neither your wealth nor your people can prevent him from taking your soul.


Where are those who achieved their aims and none were comparable to them in that? They collected but could not eat what they collected; they built mansions but could not live there! We on our part are still swimming in the pool of life as if we are meant to live here forever. Uways Al-Qarnee said, "Remember death when you sleep and always think of it when you are awake."



Fellow Muslims! It is a fact that this world and its tribulations appear insignificant in the eyes of him who always remembers death, for, he has lofty aims and strong resolutions; he is far from hypocrisy and always yearns for the everlasting bliss in the eternal Paradise.



Dear Brothers, Remembering death does not in any way make one's life loathsome to him; forcing him to sit in his home and leave all means of sustenance. It is rather meant to deter him from committing sins and soften his hard heart. We remember death in order to have good preparation for it and for all that follows it by doing righteous deeds, obeying Allaah and increasing one's efforts in all acts of worship.

 
Abdur-Rahmaan Ibn Mahdee said, "If  Hammaad bin Salamah is told, 'You will die tomorrow.' He will not be able to increase anything in his deed, because his time is full of worship and remembrance of Allaah.

 
How do we prepare for death? We prepare for death by shunning all abominable things and returning trusts to their rightful owners. We prepare for death by eliminating hatred and enmity from our hearts. We prepare for death by being good to the kith and kin.



Ibn al-Mubaarak said that Saalih Al-Mariy used to say, "If the remembrance of death leaves me for an hour my heart becomes spoilt."

 
It is also said that, "Whoever frequently remembers death is honored with three things: quick repentance, self-contentedness and energy in doing acts of worship; and whoever forgets death is punished with three things: delaying repentance, lack of contentedness and laziness in acts of worship."

 
When will one who always follows his lustful desires and moves wantonly in his heedlessness remember death? When will one who has no regard for Allaah's injunctions in Halaal or Haraam remember death? When will one who deserts the Qur'an, prays not Fajr in congregation, usurps people's property unlawfully, takes usury, and commits fornication, remember death? How can one whose habit is slandering others and backbiting, whose heart is full of rancor and envy remember death?

 
Fellow Muslims! The Prophets, whenever death came to them were given a chance of choosing between remaining on this world and moving to that noble position. It is beyond doubt that every Prophet would select the everlasting bliss. This happened to Prophet Muhammad, as narrated by Al-Bukhaarie and Muslim on the authority of 'Aa'ishah that she said, "The Messenger of Allaah (r) used to say while he was healthy, 'No Prophet died until he saw his place in the Paradise, he was then given the choice between that place and remaining in this world.' So when he was dying and his head was on my thigh, he fainted for a while then regained his consciousness. He stared at the ceiling, then said, 'O Allaah! I choose the Highest Companionship.' I then said, 'He was not preferring us.' It was then that I understood statement he used to tell us and it was true. She said, 'The last word he uttered was: `Oh Allaah, I choose the Highest Companionship.`"



During death and its pain; in the grave and its darkness; and the Day of Resurrection and its horror people fall into two groups. A group shall remain firm; secured from fright and given glad tidings of Paradise while the other group shall suffer disgrace and ignominy.



Allaah says, "Verily, those who say, 'Our Lord is Allaah (alone) and then stood straight, on them the angel will descend (at the time of their death saying,) 'Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised.'" (Fussilat: 30).



Angels shall descend upon the believers who are straight in heir religion during death in their graves and when they are resurrected in order to assure them of  security and to allay their fears of the horror of the day of judgement. The angels will be telling them, 'Do not fear about what you are going to meet and do not grieve over what you will be leaving behind of children, family and wealth.'




The angels will also say, 'We have been your friends in the life of this world and (are so) in the hereafter.' (Fussilat: 31)i.e. we will also be your friends in the hereafter, keeping your company in your graves and when the horn is blown, we will also assure you of security on the day of resurrection.



As for the unbelievers, when death comes to them and they start suffering its agonies, they will be subjected to ignominy and disgrace.



Allaah says, "And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands saying, Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allaah other than the truth. And you used to reject His ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect" (Al-An'aam: 93).




Their sorrow shall increase so much so that they will wish to go back to this world.  Allaah say, "Until when death comes to one of them, he says, 'My Lord send me back.'" (Al-Mu'minoon: 99).




Qataadah said while commenting on this verse, "By Allaah, he would not wish by this statement to go back to his family and wealth nor to collect the good things of this world and satisfy his desires. He would rather wish to go back and do acts of obedience to Allaah. May Allaah bless him who does in this life what the disbelievers would wish to do when he sees the torment of Hell!



Fellow Muslims! How is the need of a dying Muslim to Allaah's success that his last words may be, "Laa ilaaha illa Allaah". Mu'aadh bin Jabal narrated that the Prophet said, "Whoever has 'La ilaha illa Allaah' as his last words will enter Paradise."



Ibn Al-Qayyim said, "Dictating this word to a dying man is recommended because one who is dying experiences horrors that were unknown to him before, so it is feared that forgetfulness might overtake him since Satan is close to human beings. Moreover, uttering this statement while dying has a great effect in erasing ones misdeeds because it is a testimony of a slave of Allaah who believes in it and knows its meanings; for whose lustful desires are now dead and whose soul has become weak after its might. Then that testimony becomes his last utterance, it purifies him from all his sins because he meets with his Lord with a sincere testimony..."



The righteous predecessors also recommended that a dying person be reminded of his good deeds, so that he can have positive thoughts about his Lord. Jaabir narrated: The Messenger of Allaah said, "None of you should die except in the state of having positive thoughts about Allaah." (Muslim).



The Sunnah encourages talking about good deeds of a dead person and abstaining from talking about his misdeeds. Al-Bukhaarie reported on the authority of 'Aa'ishah that she narrated, The Prophet said, "Do not abuse the dead; for they have gone to meet the consequences of their deeds."'




Al-Bukhaarie reported that Abul-Aswad said, "I came to Madienah while there was an epidemic there. I sat with 'Umar Ibn Al-Khattaab. Then a funeral procession passed by and people praised its owner. 'Umar said, "It becomes incumbent." Then another funeral procession passed by and people also praised its owner, and 'Umar said, "its incumbent;" then a third procession passed by and people spoke ill of its owner. 'Umar also commented, "It becomes incumbent." Then I said, "What is incumbent, O Leader of the Faithful? 'Umar answered, "I said as the Prophet said, that, "Any dead Muslim whom four persons testify in his favor, Allaah will make him enter Paradise, We said, "And three persons?" He said, "And three persons." We also said, "And two persons?" He said, "Yes, and two persons." We did not thereafter ask him of one person." 

It should be added that those whose testimony is regarded are the people of virtue and truthfulness. The testimony of an enemy shall not be considered.


It is also recommendable that the person who washes the dead should conceal whatever defects he may see on him. It is also a right of a Muslim on his fellow Muslims to escort his funeral, pray on him and supplicate for him. Bukhaarie reported that Abu Hurairah narrated that the Prophet said, "Whoever attends the funeral of a Muslim faithfully and hoping for the reward of Allaah and stays with him until Salaah is done on him and he is buried, he will go back home with two qeeraats, each is as big as the size of Mount Uhud; and whoever observes Salaah on him and then goes back before he is buried will get one qeeraat."



As regards debts, the family of the deceased should hasten to pay it because a believer's soul hangs on his debt until it is paid on his behalf. Debts of Allaah should also be promptly paid for; it more deserves to be paid.



Ibn Mas'ood said, "A Believer has no rest until he meets Allaah."

Allah ya sa mu cika da imani-amin.

Quote from: Muhsin link=topic=3066.msg30138#msg30138 date=
Ameen.Kuma yana da kyau musan Mene ne  Imanin

What is Eemaan?

When it comes to a concept from the Qur'aan and the Sunnah, there has always been two approaches to determine its correct meaning. These steps help distinguish between the correct Islamic concept and the later innovated views.

    * The first approach is to discover the meaning from the Qur'aan and the teachings of Allah's Messenger (sallallahu alaihe wa-sallam), as he passed on to his Companions.
       
    * The second approach is to discover the linguistic meaning based on assumption without first referring to the explanation given by Allah and His Messenger (sallallahu alaihe wa-sallam). This latter approach is that of the heretical groups.

Shaikh al-Islam Ibn Taymiyyah (rahimahullah) writes in Kitaab al-Imaan:

"One must understand that if any term is found in the Qur'aan and the Hadeeth, and its explanation is known and its meaning is made clear by the Prophet (sallallahu alaihe wa-sallam), then there is no need to use any linguistic meanings as evidence...

The words Salaah, Zakat, Siyaam (fasting), Hajj are found in the words of Allah and His Messenger (sallallahu alaihe wa-sallam). The same is true for the word Khamr (intoxicants) and others. From him (Allah's Messenger (sallallahu alaihe wa-sallam)), one knows their meanings. If anyone wants to explain such terms in a way, other than how the Prophet (sallallahu alaihe wa-sallam) explained it, such an explanation will not be accepted... The terms Imaan, Islam, Nifaaq (hypocrisy) and Kufr are more important than these terms.

The Prophet (sallallahu alaihe wa-sallam) explained the meanings of these terms in such a way that it is not necessary to look for their linguistic origins or how they were used by the pre-Islamic Arabs and so forth. Therefore, it is a must that while trying to determine the meanings of such terms, one looks at how Allah and His Messenger (sallallahu alaihe wa-sallam) explained them. Their explanation is clear and sufficient... the heretics have been misled on this matter.

They turn away from this method. Instead, they begin to explain the religion of Islam based on some premises that they believe to be sound, either concerning linguistic meaning or rational thought. They do not ponder or consider the explanation of Allah and His Messenger (sallallahu alaihe wa-sallam). Every premise that goes against the explanation given by Allah and His Messenger (sallallahu alaihe wa-sallam) is certainly misguidance." [Shaikh al-Islam Taymiyyah, Kitaab al-Imaan (Beirut al-Maktab al-Islami, 1988) p. 271]

Eeman is explicitly described in the famous hadeeth of Jibreel (alaihis-salaam), when he (alaihis-salaam) asked the Messenger of Allah (sallallahu alaihe wa-sallam): "What is Eeman?" He (sallallahu alaihe wa-sallam) replied: "Eeman is to believe in Allah, His Angels, His Books, His Messengers, the Last Day and to believe in the Predestination; the good and the bad." [Saheeh al-Bukharee and Saheeh Muslim]

Ibn Abbas (radhiallahu anhu) said: 'When the delegation of Abd al-Qais came to the Messenger of Allah (sallallahu alaihe wa-sallam), he commanded them to believe in Allah and asked: "Do you know what is Eeman?" They replied: 'Allah and His Messenger (sallallahu alaihe wa-sallam) knows best.' He (sallallahu alaihe wa-sallam) then answered: "It includes bearing witness that there is no god but Allah, and that Muhammad (sallallahu alaihe wa-sallam) is the Messenger of Allah, to establish Prayer, pay Zakaat, fast in the month of Ramadaan, and give one-fifth of the war-booty." [Abu Dawood 3/ 4660 and at-Tirmidhee]

All the matters of belief relating to Allah, the Day of Judgment and other matters of the unseen originate from these six fundamentals, so "Give glad tidings to those who believe and do good deeds, for them will be Gardens through which rivers flow..." [Soorah al-Baqarah (2): 25]

THE CONCEPT OF Eeman:

Eeman is a combination of Belief and Actions. The earlier scholars summed up these two components in their saying: "Eeman is Statement and Action." [See al-Laalakai v.1, p.176]

Statement here includes both; statements of the heart and statement of the tongue (Verbal Confessing) and Action include both, actions of the heart and actions of the body. These two components are broken down into three essential parts for better understanding: -

    * Belief of the Heart.
    * Confession by the Tongue
    * Actions of the Body.

(a) Belief of the Heart: Heart is the root of Eeman. If the belief of the heart is not firm and correct then no other deed or action can be perfect. The Messenger of Allah (sallallahu alaihe wa-sallam) said: "There is a lump of flesh in the body. When it is sound, the whole body is sound; but when it goes wrong, the whole body goes wrong (as a result). It is the heart!!" [Saheeh al-Bukharee and Saheeh Muslim]

Belief in the heart constitutes of two parts: -

(a) Statement of the Heart, i.e. Tasdeeq (Affirmation) made up of Recognition, Knowledge and Affirmation of Allah and His Commands.

(B) Actions of the Heart i.e. Inqiyaad (Submission) made up of Acceptance and Submission to Allah and His Commands.

The first aspect of Recognition and Knowledge is ingrained in the human nature (i.e. Fitrah Natural Instinct). The second aspect of Submission requires to be implied. Therefore, the main message of all the Messengers of Allah (alaihis-salaam) and their dispute with the disbelievers was specifically the second aspect; i.e. 'Submission to the Commands of Allah.'

Allah says: "And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allah (Alone) and avoid Taghoot." [Soorah an-Nahl (16): 36]

It was difficult for the disbelievers to accept and submit to the Commands of Allah because they lacked the love for the Truth.

Allah says: "...he brought them the Truth, but most of them are averse (unwilling, opposed) to the Truth." [(23): 70]

And: "It is not you (O Muhammad (sallallahu alaihe wa-sallam)) that they deny, but it is the signs of Allah that the wrongdoers deny." [Soorah al-An'aam: 33]

But "If you ask them (the disbelievers) who created them, they will surely say: "Allah" How then are they turned away (from His worship)?" [(43): 87]

Thus, in general, the truth of Allah's Oneness (Allah's Lordship) is clear to all, but they do not accept and submit to the Commands of Allah, which Allah refers as Truth in the verse. This is one of the major aspects that distinguish Mumin (believer) from Mushrikeen (non-believers).

Thus, the belief of the heart is the most important component of Eeman. One who desires to be certain about his Eeman and safeguard himself from loosing it (Eeman) - he must Recognize the Truth, Desire the Truth and hold Love for it (meaning adhere firmly to the Commands of Allah). This should also be combined with hatred for falsehood and disbelief, because Allah mentioned love for Faith along with the hatred for disbelief and disobedience in the verse:

"But Allah has endured the Faith to you and has beautified it in your hearts and has made disbelief, wickedness and disobedience hateful to you. These are the rightly guided ones." [Soorah Hujurat (49): 7]


(B) Confession by the Tongue:

The second necessary component of Eeman is the confessing of one's Eeman by the Tongue. The simple pronouncement of the words 'La ilaha illAllah' is not the intent - Certainly, the hypocrites did so (merely pronounced the Shahadah) but they were not true believers. The pronouncement of the words must accompany: -

    * The Correct Belief in the Lordship of Allah and its related aspects.
    * Rejection of all kind of Shirk.
    * Adherence to the laws of Islam.

If these principles are not the intent of the proclamation, then such a confession is not beneficial. Hence, before one makes the testimony of Faith, he must clearly understand the meaning and purport of confession.

Ibn Taymiyyah (rahimahullah) writes in his book Kitaab al-Eeman:

"The Arabs do not have any such thing in their language as affirmation or denial unless it be in meaning and wording (i.e. unless one understands and verbally confesses). One will not find in Arabic speech statements such as: 'Mr. X believed in Mr. Y' or 'denied him' if Mr. X only knew it in his heart that he (Mr. Y) was true. (Such a statement would only be made if the person) spoke it. Whoever does not affirm his belief in someone with his speech, if he has the ability to do so, is not a believer according to (the language of the) Arabs. Therefore, our pious predecessors of this nation (the Sahabah) and those who follow them in goodness agree on this point.

One who believes in his heart but does no verbally state his belief is not considered as a believer neither in this life nor in the Hereafter. Allah has not declared such a person to be a believer in the Message (the Qur'aan) - simply due to the Knowledge of Eeman in his Heart. He is not considered a believer unless he confirms it by his speech.

Therefore, the outward speech is an essential aspect of Eeman, and according to the earlier and later scholars, one will not be saved unless he verbally testifies. The Muslims agree that he, who does not make the confession of faith although he has the ability to do so, is a disbeliever. He is a disbeliever both inwardly and outwardly according to the pious predecessors and Imams of this nation." [Ibn Taymiyyah, Kitaab al-Eeman, p.126]

(c) Actions of the Body:

Actions of the body are the third integral part of Eeman. True belief of the heart results in external Submission to the Commands of Allah. It is not possible that one's belief of the heart is at a high level of Eeman but is not demonstrated by his deeds.

Ibn Taymiyyah (rahimahullah) said: "It is inconceivable that there be a man who is a believer with confirmed belief in the heart that Allah has obligated him to Pray, give Zakaat, Fast and perform Hajj but he lives his whole life without even making one prostration to Allah or never fasting any month of Ramadaan, never paying Zakaat for the sake of Allah and never making pilgrimage to Allah's House. This is impossible!! This would only happen if the person has hypocrisy and opposition to Islam in his heart - It would never happen with a true faith!! For this reason, Allah describes those who refused to prostrate, as unbelievers..." [Muhammad Ibn Taymiyyah Majmoo vol.7, p.611]

The most important belief that should dictate our actions is that Allah All-Mighty exists, He is the Creator and Provider, and none can benefit not harm us except with His Permission. For example, if a person's Eeman in Allah is firm, he will be able to direct all his worship and obedience to Allah and feel no fear to worldly powers.

The Story of the Prophet Moosa, the Magitians and the Pharaoh

Consider the encounter of Pharaoh's court magicians with Prophet Moosa (alaihis-salaam) as described in the Qur'aan. Before meeting the Prophet, they pleaded with Pharaoh for a substantial reward if they were to defeat Moosa (alaihis-salaam) in the contest using magic:

"So the sorcerer came to Pharaoh and said: 'Of course we shall have a suitable reward if we win.'" [Soorah al-A'raaf (7): 113]

Pharaoh accepted their plea and promised them not only a reward but also position at court. When the encounter with Moosa (alaihis-salaam) began, the magicians realized quickly that while their own display was simple magic, the Prophet Moosa's display was extraordinary and much more than any human could do. So they all fell down in Sajda (prostration) saying: "We believe in the lord of the Worlds. The Lord of Moosa and Haroon." [Soorah Taa-Haa : 70]

Pharaoh was so stunned by their declaration of Faith in Allah that he shouted: "Have you believed in him, before I gave you permission?... Be sure, I will cut off your hands and your feet on opposite sides, and then I will crucify you on trunks of palm trees. So shall you know which of us can give the more and lasting punishment." [Soorah Taa-Haa : 71]

But these threats did not frighten the magicians. These men who had just been begging Pharaoh for more gold coins now became so fearless because of their faith in Allah that they answered him back easily: "Never shall we prefer you over the Clear Signs that have come to us and Him who has created us. So decree whatever you wish to decree. For you can only decree concerning matters of this world. We have believed in our Lord; may He forgive us our faults and the magic to which you did compel us, for Allah is the Best and forever abiding." [Soorah Taa-Haa : 72-73]

Increase and Decrease of Eeman:

"Whenever there comes down a Soorah, some of them say: 'which of you has had his faith increased by it? Yes, those who believe their faith is increased and they do rejoice. But as for those whose hearts is diseased, it only adds wickedness to their wickedness, and they die while they are disbelievers." [Soorah at-Tawbah : 124-125]

The Messenger of Allah (sallallahu alaihe wa-sallam) said: "Faith has over seventy branches, most excellent of which is the declaration of "La ilaha illa Allah' and the humblest of which is the removal of a bone from the road. And modesty is a branch of Eeman." [(Saheeh) Sunan Abo Dawood (3910)]

Eeman increases and decreases according to one's Belief and Actions. It has higher parts and levels. Acts of obedience to Allah increase one's Eeman and acts of disobedience decrease it. This is where those who posses Eeman fall in different ranks. Hence, with regards to the actions of the heart, some have a greater love of Allah than others, while others fear Him more, and others are superior in their sincerity to Allah. Concerning the actions of the tongue, some recite Qur'aan more than others do, others engage in more remembrance. Likewise, people also differ in actions of the limbs.

Basic Level of Imaan

The basic level of Imaan is the minimum level of 'Tasdeeq - Affirmation (or Statement)' and the minimum level of 'Inqiyaad Submission (or Action).'

(a) Tasdeeq (Affirmation) - Belief in everything that one knows from the Messenger of Allah (sallallahu alaihe wa-sallam) and willingness to believe in all the new information he acquires from him (sallallahu alaihe wa-sallam). Meaning to realize, accept and admit that he must believe in everything that is authentically reported from the Messenger of Allah (sallallahu alaihe wa-sallam).

(b) Inqiyaad (Submission) - Adherence to everything known from the Messenger of Allah (sallallahu alaihe wa-sallam). Meaning to submit to all the commands of Allah's Messenger (sallallahu alaihe wa-sallam) and have a willingness, desire and recognition that he is obliged to submit to every command authentically known from him (sallallahu alaihe wa-sallam).

These are the compulsory aspects for the validity of Imaan. If these are not fulfilled then Imaan does not exist.