Death toll from Bangladesh building collapse hits 304
SHAFAQNA-- The death toll from the disastrous factory building collapse in Bangladesh has jumped past 300, as rescue workers and relatives continue their search for possible survivors.
Army spokesman Shahinul Islam on Friday put the death toll from the April 24 collapse at 304.
He said more than 2,300 people have been rescued, including 72 on Friday, since the eight-story building of the Rana Plaza garment factory collapsed.
The new death toll was announced as thousands of people still surrounded the site of the incident, in the Dhaka suburb of Savar, in search of missing relatives.
On Thursday, demonstrators took to the streets of Dhaka to protest against poor working conditions and safety standards, with Western clothing retailers blamed for failing to provide basic working standards for their Asian suppliers.
Police officials say Rana Plaza factory owners had ignored warnings against allowing workers into the building after deep cracks were detected in the walls the day before the collapse.
Last November, more than 110 workers died in a blaze that engulfed a factory in an industrial suburb of Dhaka. Over 70 people were also killed when a garment factory building collapsed in the same area in 2005.
Preparing for the Afterlife
SHAFAQNA (Shia International News Association) – How often does our mind come across death, the hereafter, heaven, or hell? Do you ever wonder what the next world is like? There are so many questions left unanswered because we do not give ourselves the time to reflect and comprehend the next world. In today's society, some people will say, "Allah is All-Merciful; He will forgive the wrongdoings I have committed in this world. Therefore, I have no worries but to live as I please." Even though Allah is All-Merciful, we cannot keep thinking this way, because one of the greater sins is being heedless of His wrath and punishment. There needs to be a balance between mercy and justice.
"Work for this world as if you are to live forever and work for the hereafter as if you are to die tomorrow," said Imam Musa al-Kadhim (peace be upon him). The Imam gives us a clear understanding of how important the next world is and the importance of the preparation for it. We need to be in constant remembrance of the hereafter. Every action we do in this world is helping in building the next world. I've always been told, "You build your hereafter."
After pondering over this statement, I began to understand its true meaning. Imam Ja'far as-Sadiq (peace be upon him) once said, "The best help for the hereafter is this world." Through His infinite mercy towards His creation, Allah has given us the ability to differentiate between good and evil in this world. Without that ability, we would not be able to go about doing the good and refraining from evil, which ends up in a misunderstood and disastrous hereafter. But Allah has clearly shown us Siraat al-Mustaqeem (the Right Path) through the Holy Qur'an, the Prophets, and the Ahlul Bayt (peace be upon them).
I recently came across something that grabbed my attention until this day. In one of my Islamic Advancement sessions, I learned about the covenant we all made with Allah. We all testified to His Oneness. But yet when I look around and see all the corruption taking place because of the lack in the remembrance of Allah, I think to myself, "How can these people not realize all the signs Allah has given us as a reminder everywhere we go?"
I personally think everyone is aware of Allah's existence, but laziness has controlled and put a barrier between some people and worshipping their Creator. Imam Muhammad al-Baqir (peace be upon him) once said, "I strongly dislike the person who is lazy in his worldly affairs, because one who is lazy in the affairs of this world is lazier in the affairs of his hereafter."
The Infallibles are our best examples in this world to prepare ourselves for the next. They have shown us through their teachings that we must be in a constant state of worship. Imam Baqir once said, "I would indeed fear if death came to me while I was in the state of committing a sin."
We must get ourselves in the constant state of worship. Before every action we make, and every word which comes out of our mouth, we must first remember Allah and the effect it will have on our hereafter. When we hear the word 'worship', our mind quickly turns to the physical worship. But what about the tongue and the heart, and the worship which comes from them? Imam Khomeini mentions in his book The Disciplines of the Prayer, "You must take the heart at the beginning, as a child not yet able to speak, and is wanted to be taught. Should a fact of knowledge or a secret of worship be exposed to him, he is to inform it to his heart carefully and strictly. The result of such information is that, after a period of perseverance, the tongue of the heart will be open to speaking and will become an invoker and a reminder. At the beginning, the heart is a learner and the tongue a teacher. Whenever the tongue invokes, the heart also becomes an invoker, and so the heart is a follower of the tongue. But after the heart's tongue learns to speak, the contrary happens: the heart becomes the invoker and the tongue follows it in invocation and in movement."-www.shafaqna.com/English
Source: Islamicinsights
What is the essence of death and can one delay it?
SHAFAQNA (Shia International News Association) -- According to Islamic philosophy, death means that the soul no longer manages the body and simply leaves it. This viewpoint can be traced back to the ahadith and Quranic verses that negate death being annihilation and the end of life.
When observing Islamic literatures, one can find many descriptions of death. However, none of them convey the meaning that death is a form of annihilation. Instead, they speak of death as going from one world to another, in the sense that when man dies, his soul is detached from his body, thus, changing the form of his life. It is only his physical aspect, as opposed to his spiritual aspect, that ceases and dies, and this is why people refer to it as death.
In other words, when one dies, his soul is taken away by the angels of death (similar to when he goes to sleep). The only difference is that sleep is a shorter form of death. Therefore, death is “wafat” (being taken away) not “fawt” (annihilation). Death is a birth from the womb of this world to a world that cannot be compared to any physical world, the same way the womb of a mother cannot be compared to the world we live in.
Death is a path through which man enters a new dimension and is relieved of all pain, if he does not choose otherwise with his evil deeds.
As far as whether one can delay his death or not, one must say that the ahadith and Quranic verses speak of two types of “ajal" (time of death); “ajal muallaq” and “ajal hatmi” which have also been referred to in the ahadith by other names.
The “ajal muallaq” of a person is the time span he is given to live in this world. However, this period may be lessened or prolonged. For example, by giving charity or visiting relatives one can delay his “ajal muallaq”. Similarly, by not visiting them or being cursed by his parents, this period will be shortened. On the other hand, “ajal hatmi” cannot be changed. Therefore, ajal muallaq has been written in the Tablet ofLawḥ and Ithbāt while the latter is written in the Umm al-Kitāb.
Detailed Answer
In Islamic literatures, each description about death explains a certain aspect of it. Before observing the material we find about death in these texts (Quranic verses and the ahadith), we will cite and explain the words of a few philosophers in regard to this issue.
Avicenna says: “Death is no more than the body leaving the tools and means that it used in this world and what is meant by the tools are the different organs that together form the body.”[1]
The great Philosopher, Mulla Sadra said: “Death means that the soul simply leaves the body when the soul reaches a stage in “Harakat Jowhariyah” (substantial motion) that it no longer needs the tools and organs of the body. The body is like a ship that the soul employs in its journey towards God amongst the dryness of objects and the sea of souls. Once it has passed this stage, it is no longer in need of the body, and this is when death comes into the picture. Therefore, contrary to what many doctors and physicians believe one does not die because his physical energy has finished or that he lacks instinct heat. Death is something natural for man, and brings about perfection for it, and anything that promotes perfection for it, is its right, thus death is man’s right.”[2] Along these lines, in deeper discussions it is said that death is: “مفارقة النفس للبدن بانقطاع تعلقها التدبيرى”[3]. At all events, this was the philosophical viewpoint in this regard. Now, we will refer directly to the ahadith and Quran to observe them as well.
1- The Quran explains death as losing life and its effects such as thinking and willing. Obviously, losing life only applies to things that can come to life. The Quran says: “و كنتم امواتاً فاحياكم ثم يميتكم” “You were lifeless and He gave you life, then He will make you die.”[4]
Or about the idols it states: “اموات غير احياء” “They are dead, not living”[5]. Such a description of death is correct in the sense that man is comprised of the body and soul and when the body dies, the physical aspect has died. Thus, one could say that man has died. However, to think that the Quran implies that man’s soul will cease is wrong, it does not imply that angels, which have no physical body will ever cease.[6]
2- Another description mentioned in the Quran is the term “tawaffi”[7]. This word is derived from the root word “وفی” which means to receive something in a complete way. “توفیت المال” means that I received all of the money with no shortage. The Quran refers to death with this term in 14 verses and this means that first: man has a metaphysical aspect and it is because of this aspect that man never ceases and is delivered completely to the angels at the moment of death. This metaphysical/spiritual aspect is referred to in many verses as “ruh” or “nafs”. It is this aspect that will continue to live, and second: the true essence of man is not his body, because the body gradually disintegrates[8] and is not delivered to the angels. Other proof for this claim is that the Quran attributes acts that a live person does, such as speaking with the angels, and yearning and asking after death, to the soul, illustrating that man’s true essence is not his lifeless body. It is the true essence of man that is received by the angels.[9] In short, death is “وفات” (complete reception) and not “فوت” (ceasing).[10] Therefore, death is an existential matter that can be created and this is why the Quran says that even death is a creation of God.[11]
In verse 42 of surah Zumar, the Quran says: “الله يتوفى الانفس حين موتها و التى لم تمت فى منامها”
“Allah takes the souls at the time of their death, and those who have not died in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time.” The pronouns in the words “موتها” and “منامها” seem to refer to “انفس”, but they actually refer to the bodies of humans; because it is the body that dies and not the soul.
Death is simply a long form of sleep and sleep is a shorter form of death. In other words, death is no different from sleep except for the fact that in sleep the soul is temporarily taken away, meaning that the soul is granted permission to return to the body.[12]
It is also understood from verses 60 and 61 of surah Waqi’ah that death is moving from one home to another and from one stage of creation to another, not ceasing.[13] Therefore, death is a second birth.
In this regard, the Prophet says: “You were not created for annihilation, but rather to remain. You will only go from one house to another (when you die).”[14]
Imam Ali describes death as follows: “Death is leaving the world of annihilation (the world of limited life) towards the world of endurance for eternality Therefore, a wise man must be prepared for the next world befittingly”.[15]
In a very elegant saying by Imam Husayn, he uses the metaphor of death being a bridge that a believer passes to be relieved of all pains and difficulties to reach the great heavens.[16]
As far as whether or not one can delay his death, one can say that Islamic texts mention two types ofajals (times of death) for each person.[17] The Quran says: “قضى اجلاً و اجلٌ مسمى عنده” “then he ordained the term [of your life] the specified term is with Him…”[18] This means that man has an indefinite ajal[19] that can be changed and a definite ajal that cannot be changed. The fact that the second ajal cannot be changed is understood from taking the word “عنده” into consideration, because the Quran also states: “و ما عند الله باق” “What is with Allah shall last…”[20] This is the ajal that the Quran makes reference to in verse 49 of surah Yunus which states: “There is a time for every nation: when their time comes, they shall not defer it by a single hour nor shall they advance it.”
If we consider this point along with verse 39 of surah Ra’d which states: “لكل اجل كتاب يمحو الله ما يشاء و يثبت و عنده ام الكتاب”[21]we can conclude that ajal muallaq (the conditional ajal) is that which is recorded in the “Umm al-Kitāb” and ajal musamma (the definite ajal) is in the Tablet of Maḥw and Ithbāt.
The Umm al-Kitab can be identified with stable and unchanging events in essence; meaning events from the perspective of them being related to general causes that inevitably entail their respective effects. The Tablet of Mahw and Ithbat identifies with events from the perspective of their relation with partial causes that will take effect only if no barriers get in their way. Thus, sometimes the non-musamma and musamma ajals are the same and sometimes they differ and the one that eventually takes place is the musamma ajal.[22]
At all events, ajal muallaq can be delayed and if the ahadith speak of performing certain acts and delaying death, it is referring to delaying ajal muallaq.
The hadith says: “يعيش الناس باحسانهم اكثر مما يعيشون باعمارهم و يموتون بذنوبهم اكثر مما يموتون بآجالهم” “People live more by their good deeds than they live by their lifetime (meaning that they can postpone their ajal muallaq with their good deeds) and die more due to their sins and evil deeds then they do by their times of death (meaning that before the time of their ajal hatmi comes, they die on their ajal muallaq because of their evil deeds).”[23]
For example, charity[24] or maintaining family ties have been counted as means of delaying ajal muallaq and prolonging one’s lifespan.[25]
For more information in regards to deeds that may prolong one’s lifetime, please refer to relevant books.[26]
[1] Avicenna, Risalat al-Shifa’ min Khawf al-Mawt, pp. 240-245.
[2] Mulla Sadra, vol. 9, p. 238.
[3] If the connection between the soul and body is lost, such that it loses all control of the body, this is called death.
[4] Baqarah:28.
[5] Nahl:21.
[6] See: Al-Mizan, vol. 14, p. 286.
[7] Nahl:32; Anfal:50; An’am:60; Zumar:42.
[8] Verse 60 of surah An’am reads: “هو الذى يتوفاكم” meaning it is He who receives you. Here, the pronoun کم denotes ‘me’ and ‘the self’ which is always the same and doesn’t change.
[9] See: Shahid Mutahhari, Majmu’eye Asar, vol. 2, pp. 503-511.
[10] See: Jawadi Amoli, Abdullah, Tafsire Mozu’iye Quran, vol. 3, pp. 388-397 and vol. 2, pp. 497-509.
[11] “الذى خلق الموت و الحيوة...” Mulk:1 and 2 (He who created death and life…) (please refer toPayame Quran, vol. 5, pp. 430 and on).
[12] See: Payame Quran, vol. 5, p. 433).
[13] See: Al-Mizan, vol. 19, p. 133 and vol. 20, p. 356.
[14] Majlisi, Bihar, vol. 6, p. 249.
[15] “الموت مفارقة دار الفناء و ارتحال الى دار البقاء” He also says: “خذوا من ممركم لمقركم” meaning take provisions from this temporal world for your eternal world (Nahjul Balaghah Subhi Saleh, p. 493) The world is a place of passing through and the Hereafter is a place of residence and when you are dying, you will be taken there: “الى ربك يومئذ المساق” (Qiyamat:26-30).
[16] Majlisi, Bihar, vol. 6, p. 154; Ma’ani al-Akhbar, p. 274; Mizan al-Hikmah, vol. 9, p. 234 “...فماالموت الاقنطرةٌ تعبربكم عن البؤس و الضرّاء الى الجنان الواسعة...”.
[17] See: Majlisi, Bihar al-Anwar, vol. 5, p. 139.
[18] An’am:2.
[19] The nakirah (indefinite) word here (being اجلاً) implies ambiguity.
[20] Nahl:96: “That which is with Allah is stable and enduring”.
[21] “There is a written [schedule] for every term. Allah effaces or confirms whatever He wishes and with Him is the Mother Book”
[22] See: Tabatabai, Al-Mizan, vol. 7, p. 8-10.
[23] Majlisi, Bihar al-Anwar, vol. 5, p. 140; Mizan al-Hikmah, vol. 1, p. 30.
[24] Muhammadi, ReyShahri, Mizan al-Hikmah, vol. 1, p. 30.
[25] Muhammadi, ReyShahri, Mizan al-Hikmah, chapters 1464 and 1467.
[26] Muhammadi, ReyShahri, Mizan al-Hikmah, vol. 6, p. 549, chapter 2932.
The Laws of Death
SHAFAQNA (Shia International News Association) Imam Ali al-Hadi (peace be upon him) has said: "Remember when you are on your deathbed and your body is lying before your family members, then there is no physician to prevent you (from death) nor a friend to avail you." (Bihar al-Anwar)
When most of us are around a dying or deceased person, whether it is someone we love and feel close to or perhaps somebody we may not be so familiar with, we are overcome with a sense of confusion, shock, nervousness, and fear. It is unfortunate that during this time, the people surrounding the near-death person often forego some of the obligatory and recommended acts and supplications. According to the Ahlul Bayt (peace be upon them), if these acts are performed correctly for the sake of Allah, not only is there reward for the persons who carry out those funeral rites, but there is also great potential for the deceased to be rewarded with a better final destination, insha'Allah.
On the Deathbed
A Muhtadir is a dying person. A person becomes Muhtadir when death becomes apparent to one, and for example, is told that (s)he only has an hour or so to live and is nearing the final breath. At this stage, there are certain Islamic laws and rulings which become obligatory in regard to the Muhtadir.
Editor's Note: The jurisprudential issues mentioned in this article are based on the rulings of Grand Ayatollah Sayyid Ali Sistani. The rulings referenced are from his book Ahkam al-Amwat(Rules Relating to the Deceased), translated into English by Shaikh Saleem Bhimji and availableonline.
Obligatory Rules Relating to a Person in the State of Ihtidar
Asking for Forgiveness: Regardless of how pious and God-fearing one may be, asking for forgiveness for sins is an act which even the sinless and infallible Ahlul Bayt would practice. Imam Sadiq (peace be upon him) has said: "When a believing Muslim frequently asks Allah for forgiveness, his record (of deeds) will ascend while it will be glowing." (Makarim al-Akhlaq)
The Will Relating to the Rights of Others: Imam Sadiq has said, "One who dies without a will dies the death of one during the Days of Ignorance (pre-Islamic age)." (Wasail al-Shia) In addition to the specific rules governing an Islamic will, it must be noted that if the Muhtadir has any property or trust in his/her possession which rightfully belongs to someone else, or if the Muhtadir owes something to someone and is not able to fulfill the trust or pay back that which he owes, then this must be informed to those around the dying person. (Ruling #7) Imam Sadiq has said: "In no way is Allah worshipped better than by fulfilling the right of a believer." (Al-Kafi)
The Will Relating to the Wajib Actions that Have Become Qadha: If the Muhtadir has not performed any obligatory actions in his life (for any reason whatsoever) and they have now become delayed or Qadha, this should be written in the will or at least others should be informed. For example, a person's will may include the following: one year of missed Salat, five missed fasts due to sickness, one month of fasts voluntarily missed (and any Kaffara on fasts), Hajj not performed, $200 of unpaid Khums, $1000 of unpaid Zakat, etc. (Ruling #8)
Rules Relating to People Around a Person in the State of Ihtidar
Lay the Dying Person Facing the Qibla: It is obligatory upon every Muslim to lay a dying person facing the Qibla (on his/her back with the soles of the feet facing the Qibla), and if the dying person consents to it, there is no need to seek permission from the guardian. Otherwise, the permission must be sought. (Ruling #35, 37) Once while visiting a Muhtadir person, the Holy Prophet said: "Make this man face towards the Qibla, because if you do this, then the angels will turn their attention towards him, and Allah will also turn His attention to him until he leaves this world." (Thawab al-A'mal)
The Recommended Rules: The shahadatain of Islam (testimony in Allah and His Messenger), the acknowledgment of the 12 Imams, and the other tenets of faith be repeated to the dying person in such a manner that he or she would understand them. It is also recommended that these things recited to him are repeated until the time of his or her death. (Ruling 38) The Infallibles have taught us, "At the time of death, one should recite La Ilaha Illallah to the dying person, since whoever's last words are the La Ilaha Illallah will go to Paradise." (Thawab al-A'mal) The Muhtadir should be carried to the place where (s)he used to offer prayers, as long as doing so would not cause pain to the person. (Ruling #40) For a person in the agony of death, it is recommended to recite Surah Ya Sin, Surah as-Safaat, Surah al-Ahzab, Ayat al-Kursi, the 54th verse of Surah of al-Aaraf, the last three verses of Surah al-Baqarah by his side, and as much as possible from the Holy Qur'an. (Ruling #41)
Recommended Du'as to be Recited: Recitation of the following du'a to the Muhtadir in a way that (s)he may understand it is recommended: "O Allah! Forgive my sins, which are many, and accept the little I have done in Your servitude. O the one who accepts the little (good deeds) and forgives the many (sins). Accept from me the little (good deeds) and forgive the many (sins). Truly, You are the Forgiver and the Merciful. O Allah, have mercy on me, truly You are the Merciful." (Ruling #39) The recitation of Du'a Adeela is recommended, as well as recitation of a number of short supplications in which the shahadatain is repeated, Allah is acknowledged as the ultimate guardian, the Day of Resurrection is mentioned, and prayers are made for acceptance of good deeds and mercy.
Preparing the Body for Burial
Once the person has departed from this world, it is recommended to shut the eyes and lips, close the mouth, straighten the hands and feet, and spread a cloth over the dead body.
Obligatory Rules While Preparing the Body for Burial
The Wajib actions while preparing the body for burial become the obligation of the rightful guardian of the deceased, and if there is no guardian, then all surrounding Muslims become responsible. If any one person takes up the responsibility, then all others will be relieved of the responsibility; however, if nobody attend to the dead body as prescribed, then all will be considered sinful. Please refer to Ahkam al-Amwat for detailed information regarding this responsibility.
Ghusl al-Mayyit: Ghusl al-Mayyit is the obligatory bath for the deceased consisting of three washes/Ghusls. The first bathing should be with water mixed with "Sidr" (Beri) leaves. The second bathing should be with water mixed with camphor. The third should be with unmixed water. (Ruling #52) For full details, please refer to the Ahkam al-Amwat link mentioned above. Imam Sadiq has said: "There is not a single believer who gives another believer the Ghusl (after his death) and while shifting, the body says: 'O Allah, this is the body of your believing slave. You have taken his soul from him and separated his soul from him, so forgive his sins, forgive his sins' except that Allah forgives that person (who is performing the Ghusl) his sins for one year, except the major sins." (Ahkam al-Amwat)
Kafan and Hunut: Kafan is the obligatory three pieces of cloth used (loin cloth, a shirt or tunic, and a full cover) to dress the deceased after the obligatory Ghusl al-Mayyit. Hunut is the obligatory application of camphor powder to the forehead, both the palms, both the knees, and both the big toes of its feet after the Ghusl has been performed. (Ruling #100) Imam Sadiq said: "My father (Imam Baqir) recommended me that I should provide a (good) Kafan for him, since the deceased will have pride over one another according to the type of Kafan that they have." (Wasail al-Shia) It is in fact highly recommended for one to purchase and keep his/her Kafan in his/her lifetime. For full details on how to properly execute the Kafan and Hunut, please refer to the Ahkam al-Amwat link mentioned previously.
Salat al-Mayyit: It is obligatory to offer Salat al-Mayyit (funeral prayers) for every Muslim, as well as for a Muslim child if it has completed 6 years of its age (or a younger child who was aware of what prayer is). Salat al-Mayyit should be offered after the dead body has been given Ghusl, Hunut, and Kafan. The intention for the Salat al-Mayyit and the recitation of the five Takbirs will slightly differ depending on the type of deceased person, the detail of which can be found in Ahkam al-Amwat. The followers of the Ahlul Bayt recite five Takbirs in Salat al-Mayyit, while the non-Shias recite only four Takbirs. When Imam Sadiq was asked about this difference, the Imam replied, "Since Islam is built on five strong pillars, which are Salat, Zakat, Saum, Hajj, and the Wilayat of us, the Ahul Bayt. Therefore, Allah designated that one Takbir be recited for each of these pillars (of Islam), and our Shia have confirmed their belief in each of these five pillars of Islam, while those who are opposed to us do not believe in our Wilayat, the fifth pillar; thus, they only recite four Takbirs, and the Shia recite five." (Wasail al-Shia)
Before Burial
Transporting the Mayyit: While the deceased is transported from one place to another, a coffin is traditionally used. A short du'a admiring the greatness of Allah should be recited.
Procession: The procession is when the body is carried from the place of Ghusl to the graveyard. Those accompanying the procession should recite a short du'a that asks Allah to pardon the deceased while testifying one's belief in the Ahlul Bayt. The body should be carried haltingly, that is, the coffin should be placed on the ground and carried three times, such that the fourth halt is by the grave.
Burial
This is when the deceased is laid to rest in a grave in a Muslim graveyard on his/her right side facing the Qibla. The grave must be deep enough that its smell does not come out, nor does it allow beasts of prey to dig it out.
Recommended Acts of the Burial
Talqeen: Talqeen is usually performed before closing the grave. (Please note that the Talqeen may be performed at various stages while preparing the body for burial, i.e. while preparing the Kafan, etc.) Talqeen is performed by the person laying the deceased in the grave. (S)he should perform Talqeen by way of holding the right and left shoulders of the deceased and shaking them gently while speaking into the deceased's ear. Talqeen is performed to remind the deceased of the answers to the questions which angels will ask during interrogation in the grave. These questions include: Who is your Lord? Who is your Prophet? What is your religion? What is your book? Who are your Holy Imams? For the complete Talqeen to be read to the deceased, please click here.
It has been narrated that the angel of death watches which people offer their prayers on time and which people take their prayers lightly by not praying on time or not praying all together. Accordingly, those who had weak faith and didn't pray will forget the answers to the questions in the grave (even if Talqeen is performed), whereas one who had strong faith and always prayed as soon as the time set in will be reminded of the answers by the questioning angels. So if there are any outstanding missed prayers of a believer as outlined in the Will or told to others, they should be performed as soon as possible to benefit the deceased. (Manazil-e-Akhira)
Jarida: Jarida is to place two pieces of fresh, green leafless twigs in the grave with the dead body. One twig should be placed below the armpit and the other twig should be placed above the armpit. (Ruling #108) The Ahlul Bayt really emphasized the importance of Jarida, as they said that as long as the twigs remained green and fresh, the deceased will be free from the squeezing of the grave.
It is also recommended to place some Khak-e-Shifa (soil from the grave of Imam Hussain) inside the grave and apply it to the forehead, palms, knees, and big toes, as this will protect the dead from chastisement of the grave.
After Burial
Recitation of Surah Fatiha while facing the Qibla and gifting the reward to the dwellers of a graveyard is one of the easiest things to do. This can be performed from anywhere.
Salat al-Wahshat: Washa al-Qabr means "terror of the grave". The first night after the person is buried is known to be the most difficult. According to scholars, performing Salat al-Wahshat for the deceased person is a way of relieving him/her of the terror faced in the grave. The more people that offer this prayer for the deceased, the better it is. This prayer is performed after the Isha prayers. In the first rak'at, we recite Ayat al-Kursi after Sura Fatiha. In the second rak'at, recite Sura Qadr ten times after Sura Fatiha. Then we say, "O Allah, bless Muhammad and his Family, and give the reward of this prayer to [name of deceased]."
Visting the Graveyard: Although visiting the graveyard may be like sprinkling salt on open wounds, our Imams have told us that doing so comforts the grave dwellers and is highly recommended. When Imam Ali al-Ridha was asked, "Does a believer who has passed away know those people who visit the grave?" The Imam replied, "Of course, he is acquainted with those who visit him as long as they are sitting beside the grave. As soon as they get up from his grave side and leave, the fear takes over the person in the grave because of his leaving." (Wasail al-Shia)
Rights of the Grieving Family: We should offer condolences to one who has lost someone. However, if the time lapse between the death and when one is able to offer condolences is long and will bring up sad memories to the family of the deceased, it is obviously not recommended to offer condolences. The Holy Prophet has said: "Whoever offers condolences to one who is grieving will be clothed with a beautiful and respectful robe on the Day of Judgment." (Thawab al-Amal)
Although we may like to spend most of the first few days with the family of a deceased person, it is best to avoid eating a meal with them for the first three days. Imam Sadiq has said, "Eating food with the members of the family of the deceased is one of the actions of the people of Ignorance. However, the way of Islam is that food should be sent to their house, just as the Prophet did after the passing away of Ja'far ibn Abi Talib." (Wasail al-Shia)
In Conclusion
Despite Islam's emphasis on constantly remembering death, it is a topic considered taboo in the West. As true believers, death is something we must constantly think about and in fact look forward to. In the words of one scholar, death is nothing but reunion with the Beloved.
Shaikh Abbas al-Qummi mentions in Manazil-e-Akhira:
"At the time of death, the Holy Prophet and the Ahlul Bayt come near the head of the dying person, who is able to see them. It is narrated in Bihar al-Anwar that once Imam Ali al-Ridha (peace be upon him) went to meet one of his companions who was about to die. He looked towards the Imam and said, 'I see the radiant faces of your Grandfather (the Holy Prophet), Your Father (the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in your ancestry. I also see your luminous face along with them.' It is a fact that every dying man has a glimpse of the Ahlul Bayt according to his love for and knowledge of them. For a believer, their sight is a blessing from Allah, and for a hypocrite and disbeliever, it is a sign of Allah's wrath."
Video shows Syrian Sunni cleric’s exact moment of death
SHAFAQNA (Shia International News Association) – A video uploaded on Monday night shows the exact moment when a prominent Sunni cleric in Syria was killed in a Damascus mosque in March.
Syrian activists uploaded the video on YouTube, which shows Sheikh Mohammed Saeed Ramadan al-Bouti preaching from his chair when a loud explosion was heard.
However, the imam is shown to be moving until a man approaches him blocking the camera’s view. Then, the man walks away leaving the imam bleeding from his head and mouth . Activists on social media accused the man appearing in the video of killing Bouti.
Al Arabiya could not verify the validity of the video.
At the time of his death, media reports had said the 84-year-old imam was killed by a suicide bomb.
There has been ongoing speculation, however, that the sheikh – who is known to sympathize with the regime of Bashar al-Assad – was murdered and not killed by the explosion.
Bouti held weekly sermons at the historic Ummayyad Mosque and in recent months, Syrian TV has carried his weekly addresses live. Bouti also had a regular religious TV program.-www.shafaqna.com/English
Source: Al Arabiya
Death and perishment
SHAFAQNA (Shia International News Association) – From among what the atheists, who deny planning and ordinance in creation, criticize is death and extinction. They say that people should live forever in this life free from any plague and misfortune. It is necessary to carry the argument to its logical conclusion to see the consequences to which it leads.
Consider that if all those who had entered this world and those who will enter it remained and not a single one of them died,
do you not think that this earth would become too narrow for them? They would not have enough room for their dwellings, farms or the requirements of their living. People, although death always perishes them, compete over abodes and farms until wars break out between them and bloods are shed. Then, how would it be if they were born but did not die, in spite of their greed and hardheartedness?
If people become certain that they will not die, they will not be satisfied with anything they receive and no one will give anything to anyone who asks him. No one will forget or overlook anything that has happened to him. Yet, they will become wearied with this life and everything in it, just like one who lives long becomes wearied of his life and wishes he would die and be free from this world.
If they (the atheists) say: it should have been ordained that plagues and misfortunes would not afflict people so that they would not wish for death or yearn for it. We have already described that it would take people towards transgressions and evils which would make them corrupt in religion and life. If they (the atheists) say: people should not reproduce so that dwellings and livings would not become narrow for them. It should be said to them: then, most creatures would be prevented from entering this world and enjoying the blessings and gifts of Allah the Almighty in this life and the afterlife if only one generation, who would not reproduce, were to enter this world. And if they say: all people, who had been created and who will be created until the last day of the world, should be created in that one generation. It should be said to them: we have already said that dwellings and livelihoods would not be enough. And if people did not reproduce, the pleasure felt through kin relationships, their support in misfortunes, and the pleasure and happiness of having and upbringing children would be missed. This proves that all the claims and imaginations of the atheists other than that which has been Ordained by the Wise Creator are wrong and nonsensical.
www.shafaqna.com/English
Does the angel of death take the life of all living things?
SHAFAQNA (Shia International News Association) - It has been stated in the Quran that: “Allah takes the souls at the time of their death…”[1]
Here, Allah (swt) has counted taking the souls a responsibility of His own, in addition to the fact that in this verse He has announced this job as exclusively His responsibility.[2]
At the same time, other verses of the Quran say that Allah (swt) has left the responsibility of many of the different matters and issues of this world to His angels, as the fifth verse of surah Nazi’at says: “By those (angels) who direct the affairs (of creatures).”
It is Allah’s (swt) tradition and course of action to leave this world’s matters to their natural causes, taking place whenever their causes call for them.
Therefore, a group of angels are responsible for taking the life of others, and the angel of death is at the head of them.[3] [4]
Concerning this subject, the Quran says: “Say, You will be taken away by the angel of death, who has in charge of you…”[5] and “Until when death comes to one of you, then Our Emissaries (the angel of death and his assistants) take his soul…”[6] If these two verses are placed next to the first one discussed, it will become evident that taking lives is originally Allah’s (swt) job, and He has given permission to the angel of death, and sometimes the angel of death gives permission to his assistants to do the job.[7] All issues in this world are at the hands of Allah (swt), and His angels are the executers of His will.
There is a hadith that says that a person quoted these verses: “Allah takes the souls at the time of their death”, “Say, You will be taken away by the angel of death, who has in charge of you”, “Those whom the Angels Of death take away gently their souls…”[8] and “When death approaches anyone of you, Our messengers take him away”, then asked Imam Sadiq (as) saying: “In one specific time around the world thousands of people in which only Allah (swt) knows the number of, pass away; how can the angel of death or other angels take away their souls in the same instant?
Imam Sadiq (as) replied: “Allah (swt) has assigned many assistants and “workers” to the angel of death in which he is like a commander to and assigns each a responsibility that must be carried out. Therefore, sometimes his assistants are the ones who take one’s life, and sometimes the angel of death himself takes the life, and in the end Allah (swt) takes the souls from the angel of death.”[9]Once, an atheist came to Imam Ali (as) saying: “Contradiction can be found in the Quran, because in one verse it says that Allah (swt) is the one who takes the lives, and in another this job has been counted as the angel of death’s responsibility, while in a third verse this task has been related to a group of angels.
Imam Ali (as) answered: “The angel of death has assistants, some are angels of mercy, while others are angels of punishment. Both have the same job as the angel of death, and whatever they do is what the angel of death has done. At the same time, whatever the angel of death does is what Allah (swt) has done because Allah (swt) can take the lives of others through anyone He desires, just like how He can give and take, and reward and punish through anyone He desires, and whatever His emissaries do, is in reality what He has done, as the Quran says: “And you shall not wish anything unless it be the wish of Allah, the Creator of the worlds[10].”[11]
In other words, one can relate the taking of lives to the angel of death or Allah (swt) when someone other than the angel of death is doing it because all causes have obtained their power originally from Allah (swt) and are being managed by Him. Angels other than the angel of death are considered his soldiers and just like how we can relate this task to the angel of death, we can relate it to his assistants, the same way that victory in a war is both related to the soldiers of an army and to its commanders.
Taken into consideration this introduction, we will also discuss who takes the lives of other creatures other than humans.
Imam Ali (as) says: “…all you need to know is that Allah (swt) is the one who gives life and takes it, and is free to do so through whoever He desires, regardless of whether who He does it through is the angel of death or not.”[12]
Therefore, what is important is to know that Allah (swt) is the one who does this, and it doesn’t matter who it is done through.
Of course, in another hadith it has been stated that: “When the Prophet (pbuh) ascended to the skies in his mi’raj, he asked the angel of death: Are you the one who takes the lives of those who die and are to die in the future? The angel of death answered: Yes…the whole world and whatever lies in it of the things that Allah (swt) has brought under my control, are like a coin to me that a man holds in his hands, turning it any way he desires. I visit all homes in the world five times a day (to see if their households are praying on time or not).”[13]
This hadith implies and strengthens the possibility that the angel of death takes the lives of all living things, even those who aren’t human.
Indexes that are related to this subject:
1- Question 1104, Index: The lifespan and death of angels
2- Question 96, Sleep and the death of the human’s soul
3- Question 849, Satan (Shaytan) and death
[1] Zumar:42 “اللَّهُ یَتَوَفىَّ الْأَنفُسَ حِینَ مَوْتِهَا”
[2] Muhammad Husein Tabatabai, Tafsir al-Mizan (translation), vol. 17, pg. 407.
[3] That is because the existential degree of different angels differs, and the angel of death’s degree is the highest of all the angels who are responsible for taking lives.
[4] Tafsir Nemouneh, vol. 17, pg. 140.
[5] Sajdah:11.
[6] An’am:61.
[7] Muhammad Husein Tabatabai, Tafsir al-Mizan (translation), vol. 17, pg. 407.
[8] Nahl:32.
[9] Sheikh Saduq, Man la Yahdhuruhul-Faqih, vol.1, pg. 82.
[10] Insan:20, Takwir:29.
[11] Majlisi, Biharul-Anwar, hadith 1, pg. 140.
[12] Ibid, hadith 6, pg. 143.
[13] Ibid, hadith 2, pg. 141.
Press TV:Three shot to death in US state of Idaho
SHAFAQNA (Shia International News Association) -A shooting incident has claimed lives of three people in a rural house in the US western state of Idaho, where a man and his son were breeding pitbulls.
On Saturday, police published a statement saying that the shootings took place in the house in Holbrook near the Utah state line on Thursday afternoon or evening.
The victims, identified as Brent Christensen, 61, his son Trent Christensen, 32 and Yavette Carter, 27, were found dead by deputies who arrived in the house on Friday, Oneida County Sheriff Jeff Semrad said.
Police found two small children and up to 70 dogs on the property.
Semrad stated that Carter, who was Trent Christensen's girlfriend, was holding her two-month-old baby while police found another two-year-old child at the residence.
"The infant was located under the arm of her mother, Yavette, as she was protecting the baby," Semrad said, adding, "The children are safe and are with family at this time."
He also said that the shootings stemmed from "some type of relationship between the perpetrator and the victims."
A marijuana-growing operation was also found in the basement of the house.
Over 30,000 people are reported shot to death every year in the United States. This is while about 4.5 million firearms are annually sold across the country at a cost of two to three billion dollars.
According to the University of Chicago Crime Lab and the Centers for Disease Control, the US has an average of 87 deaths each day as the result of gun violence, with an average of 183 injured.-www.shafaqna.com/English
Death toll rises to 72 in Mumbai building collapse
SHAFAQNA (Shia International News Association) –The death toll from a collapsed building in India's financial center Mumbai rose to 72 on Saturday, as an injured woman trapped for 36 hours was freed from the rubble of the illegal and half-constructed building.
Rescue workers using cranes and bulldozers continued to search through the wreck of twisted steel and concrete after the seven-storey building collapsed "like a pack of cards" on Thursday evening, officials and witnesses said.
A shortage of cheap homes in Asia's third-largest economy has led to a rise in illegal construction by developers who use substandard materials and shoddy methods in order to offer rock-bottom rents to low-paid workers.
"The building collapsed like a pack of cards within three to four seconds," said Ramlal, a resident. "It just tilted a bit and collapsed," he said. Residents said laborers paying rent of around $5 a day had lived in the building.
The building, which was in a forested area in the city of Thane, had been made using poor materials and without proper approvals, said Sandeep Malvi, a spokesman for licensing authority the Thane Municipal Corporation.
He said 72 people had been killed and 36 injured had been admitted into local hospitals. "There may still be more bodies inside," Malvi added. "The rescue is still going on."
As the sun rose on Saturday, around 100 workers from the national disaster relief agency continued to use jackhammers and other equipment to cut through the pile of metal and concrete.
The woman dragged from the building on Saturday was found after workers heard her voice and used camera equipment to pinpoint her location under the rubble. A 10-month old infant was pulled from the debris on Friday.
The Deputy Municipal Commissioner of the area has been suspended following the collapse, which the state chief minister said was due to the building being built illegally, local media reported.
Police said they were searching for the builders and would charge them with culpable homicide in connection with the disaster.
"Unauthorized constructions are a product of unavailability of affordable housing," said Lalit Kumar Jain, president of the Confederation of Real Estate Developers of India.
A sharp rise in property prices in densely populated Mumbai over the past five years has put housing out of reach for tens of thousands of lower earners, many of whom moved to the city in search of jobs, and who now sleep on the streets or in slums.
In 2012, India's urban housing shortage was estimated at nearly 19 million households, according to a report by the Ministry of Housing and Urban Poverty Alleviation.-www.shafaqna.com/English
Source:Reuters
Death toll from Argentine floods hits 57
SHAFAQNA (Shia International News Association) – Argentine police and soldiers searched house to house, in creeks and culverts and even in trees for bodies on Thursday after floods killed at least 57 people in the province and city of Buenos Aires.
As torrential rains stopped and the waters receded, the crisis shifted to guaranteeing public health and safety in this provincial capital of nearly 1 million people. Safe drinking water was in short supply, and more than a quarter-million people were without power, although authorities said most would get their lights back on overnight.
Many people barely escaped with their lives after seeing everything they own disappear under water reeking with sewage and fuel that rose more than six feet (nearly two meters) high inside some homes. The wreckage was overwhelming: piles of broken furniture, overturned cars, ruined food and other debris.-www.shafaqna.com/English
Source: Sacbee
