Following the collapse of the Roman Empire at the beginning of the 5th century man’s concern was primarily focused upon security and stability, whilst art and science were neglected. For two hundred years all progress stagnated in the wake of barbarian invasions and the resulting lack of maintenance of public works, such as dams, aqueducts and bridges. With the advent of Islam in the 7th century a new type of society emerged, which quickly established its supremacy and its constructive identity in large sections of the known world. The citizen, whether Muslim or not, soon became confident in the future stability of his environment, so that trade not only reached its previous levels but also began to expand.

In an empire that stretched from the Pyrenees to India, security of communications was vital. The resultant priority given to safety of travel provided a stimulus to trade. There followed a rapid

expansion of commerce in which the economic strengths of the Sassanid1, Byzantine, Syrian and western Mediterranean areas were united. The establishment of an efficient fiscal system meant that the state could now invest in large public works projects: mosques, schools (madrasas), public baths, palaces, markets and hospitals. Princes and merchants became patrons of intellectual and scientific development. Trusts (waqf) were created to provide better education. This sponsorship engendered a creative enthusiasm and a flowering of scientific works and scholarly research. The world in effect became greater as mathematicians, geographers, astronomers and philosophers all contributed to a gradual but definite extension of the horizons of man’s existence. The dividend of all this expenditure on learning made an immense contribution to the sum of the increase in man’s scientific knowledge that occurred between the 9th and the 16th centuries. Foremost in the achievements of Muslim scholars was the treatment of numbers. It is impossible to conceive how science could have advanced without a sensible logical numeric system to replace the clumsy numerals of the Roman Empire. Fortunately, by the 9th century the Muslim world was using the Arabic system of numerals with the essential addition of the zero. Without the latter, it was impossible to know what power of ten accompanied each digit. Hence 2 3 might mean 23, 230 or 203. The introduction of this numeric system with its zero was thus the ‘sesame’ of scientific advancement.

The new numeric system did not only affect science. Its value was manifest in many aspects of daily life, from the calculation of customs dues, taxes, almsgiving (zakat) and transport charges, to the complexity of divisions of inheritance. A further useful innovation was the mine of separation in fractions, which eliminated many frustrating confusions.

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1 Dynasty that ruled in Persia a.d. 226–651

Islamic civilization produced from roughly 750 CE to 1450 CE a succession of scientists, astronomers, geographers and mathematicians from the inventor of Algebra to the discoverer of the solution of quadratic equations2. The list is far reaching, some are well known whilst others remain anonymous. One of the major advances was contained in the work of Al-Khawarizmi3, who wrote a mathematical work called “Al-Jabr wa Al-Muqabala” (820 CE) 4, from whose title is derived the name “algebra”, this book may be considered the first book written on the topic of algebra. Amongst the achievements that Al Khawarizmi left to posterity were: (1) Solutions to first and second-degree equations with a single unknown, using both algebraic and geometric methods. (2) A method of algebraic multiplication and division.

Al Khawarizmi5 defined three kinds of quantities: (1) Simple numbers, such as 5, 17 and 131. (2) The root which is the unknown quantity ‘shay’ in Arabic meaning “a thing” However, in translations made in Toledo, (the centre for translation of Arabic books), the absence of a “sh” sound in the Spanish language meant that a suitable letter had to be chosen. The choice fell upon “x”,

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2 J.L.Berggren 1986

 3 Abu Ja’far Muhammad Ibn Musa al-Khwarizmi was born in Khwarizm, in present-day Uzbekistan. He thrived in Baghdad under the patronage of the Abbasid Caliph, Al-Mamun, between 813 and 833. 4 Several of his books were translated into Latin in the early 12th century. In fact, his book on arithmetic, “Kitab al-Jam’a wal- Tafreeq bil Hisab al-Hindi”, was lost in Arabic but survived in a Latin translation. His book on algebra, “Al-Maqala fi Hisab-al Jabr wa-al- Muqabilah”, was also translated into Latin in the 12th century, and it was this translation which introduced this new science to the West “completely unknown till then”. 5 A celebrated mathematician in his own time, as well as many centuries later, Al-Khwarizmi is best known for introducing the concept of algebra into mathematics. The title of his most famous book, Kitab Al-Jabr wa al-Muqabilah (“The Book of Integration and Equation”) in fact provides the origin of the word, algebra. Over the course of his work in mathematics, Al-Khwarizmi introduced the use of Indo-Arabic numerals, which became known as algorithms, a Latin derivative of his name. He also began using the zero as a place-holder, paving the way for the development of the decimal system.

which may well explain why Don Quixote is often pronounced as “Don Quishote”. (3) “Wealth” (mal) the square of the root (x²).

The algebraic equation expressing the Golden Ratio could therefore be written as: “x:y = (x + y)/x”. Another virtuoso of algebra was Abu Kamil, a 10th century mathematician nicknamed the “Egyptian calculator”. He was capable of rationalizing denominators in expressions that involved dealing with powers of x (the unknown) as high as the eighth and solving quadratic equations with irrational numbers as coefficients. Al Biruni (9th/10th centuries) mathematician and physicist, worked out that the earth rotates on its own axis and succeeded in calculating its circumference. Abu Bakr Al Karaji (10th century) is known for his arithmetization of algebra6. He also drew the attention of the Muslim world to the intriguing properties of triangular arrays of numbers (Berggren 1983). Al Nasawi (10th century) and Kushyar Ibn Labban worked on problems of the multiplication of two decimals. Subsequently Kushyar explained the arithmetic of decimal addition, subtraction and multiplication and also how to calculate square roots. Abu Al Hassan al Uqlidisi (Damascus 10th century) invented decimal fractions, which proved useful for judges (qadis) in inheritance decisions. Al Karkhi (d.1019) found rational solutions to certain equations of a degree higher than two.

Mohamed Al Battani7 (Baghdad 10th century), mathematician and astronomer, computed sine, tangent and cotangent tables from

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6 Roshdie Rashed

7 Born 858 near Harran, near Urfa, Syria. Died 929. He is otherwise known as “Albategnius”, and was a Muslim astronomer and mathematician. He made important accurate measurements of the stars, moon and planets. His measurements and methods were used by later astronomers. He showed that the position of the Sun’s apogee, or farthest point from the Earth, is variable and that annular (central but incomplete) eclipses of the Sun are possible. He improved Ptolemy’s astronomical calculations by replacing geometrical methods with trigonometry. From 877 he carried out many years of remarkably accurate observations at ar-Raqqah in Syria. His principal written work, a compendium of astronomical tables, was translated into Latin in about 1116 and into Spanish in the 13th century. A

0° to 90° with great accuracy. One of his works: Astronomical Treatise and Tables (Al-Zij), corrected Ptolemy’s observations on the motion of the planets. Al Samaw’al Ben Yahya al Maghribi (1171) drew up charts of computations of long division of polynomials; one of the best contributions to the history of mathematics. Ibn Shatir Al Muwaqqit (Damascus 1375 CE) was an astronomer and the timekeeper of the Damascus mosque. His treatise on making astronomical devices and their usage and his book on celestial motions bear great resemblance to the works of Copernicus (1473-1543 CE). Ghiyat al Din al Kashi (1427 CE) raised computational mathematics to new heights with the extraction of fifth roots. He also showed how to express the ratio of the circumference of a circle to its radius as 6.2831853071795865, identical to the modern formula 2pr.

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Order in the Universe

When we reflect upon the nature of our world, we see order everywhere from the water cycle to the movement of the earth around the sun. Commenting on the or-der found in the universe, the physicist Stephen Hawking explains that the overwhelming impression ‘‘is one of order, the more we discover about the universe, the more we find that it is go-verned by rational laws.’’1

Since the universe has order and is governed by the ‘laws of science’, we should question how this order came about. The most effective way to answer this question is to reason to the best conclusion. Take your mobile phone for exam-ple, your phone is made of glass, plastic and metal. Glass comes from sand, plastic comes from oil and metal is ex-tracted from the ground. Imagine you were walking in a desert (where there is lots of oil, sand and metals in the ground), and you found a mobile phone lying around. Would you believe that it came together by itself? That the Sun shone, the wind blew, lightning struck, the oil bubbled This observation is shared by the vast majority of scientists.

1 Antony Flew, There Is a God: How the World’s Most Notorious Atheist Changed His Mind

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to the surface and mixed with the sand and metal, and over millions of years the mobile came together by chance? No one would believe such an explanation. A mobile phone is clearly something that was put together in an orga-nized way, so it would be rational to believe that it must have an organizer. In the same way, when we see the order in the universe, isn’t it rational to say that the universe also has been organized in an amazing way by some being? This organization is best explained by the existence of God. God is the one who brought about the order in the un-iverse.

Beginning of the Universe

 If something has always existed it doesn’t need a creator. In the first part of the 20th century some physicists held the view that the universe had always existed. If the universe had always existed it wouldn’t need a creator.

However, according to Cosmology the universe had a be-ginning some 14 billion years ago with a cosmic event commonly known as the ‘Big Bang’2

Imagine you heard a loud bang, and you asked ‘where did that sound come from?’ Would you be satisfied with the an-swer that it came from ‘nothing’ and it ‘just happened?’ Of course not! You would say ‘what was the cause of that loud bang?’ In the same way, rationally the ‘Big Bang’ must also have a cause that bought it about. Now we can ask since the ‘Big Bang’ has a cause, what was the cause of that cause? Then we can ask, what was the cause of that cause? And so .

2 Derek Raine, An Introduction to Science of Cosmology (Astronomy & Astrophysics)

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on and so on. But this can’t go on forever and must end with a first cause, because of the following example: Imagine a sniper who has just found his target and calls back to base to get permission to shoot. The person at the base tells the sniper to hold on while they seek permission from someone else higher up. So the guy higher up seeks permission from the guy even higher up and so on and so on. If this goes on forever, will the sniper ever get to shoot the target? The obvious answer is that he wouldn’t be able to shoot. The only way the sniper can shoot is if someone gives per-mission without asking for anyone else’s permission. That person would be the first cause of the sniper shooting. In the same way, the Big Bang must have a first cause. We can conclude that this first cause must be powerful as it brought the whole universe into existence, and it must be intelligent as it caused the ‘laws of science’ which govern the universe. Also, this first cause must be timeless, space-less and immaterial, because time, space and matter began at the ‘Big Bang’. Finally, since it is uncaused it must have always existed. All of these attributes of the first cause make up the basic concept of God. God is the uncreated first cause of the un-iverse.

 Human Nature

Throughout the history of the world, the majority of people have believed in God. There seems to be something built in the human mind that makes us want to believe.

Over the last decade some really startling facts have been found that show that children have an innate belief in God. Dr Justin Barrett, a senior researcher at the University of Ox-

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ford Centre for Anthropology and Mind, states “The prepon-derance of scientific evidence for the past 10 years or so has shown that a lot more seems to be built into the natural de-velopment of children’s minds than we once thought, includ-ing a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose…” He adds that “If we threw a handful [of children] on an island and they raised themselves…they would believe in God”3. To put it simply, his answer as to why anyone would believe in God is that, our minds are de-signed to do so. Disbelief in God is something which is un-natural to the human being. Oxford University development psychologist Dr Olivera Petrovich, who is an expert in the Psychology of Religion states that, belief in God develops naturally and that “atheism is definitely an acquired posi-tion”4

So where did this natural belief in a creator come from? We can’t say it is taught by society as this belief is innate, and studies show that it is independent of societal pressures and is cross-cultural.

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The best explanation for this belief is that God has in-stilled it into humanity.You have just read three independent reasons why it makes sense to believe in God. Belief in God is not only rational but it’s also part of human nature. There are many questions raised by the existence of God, such as why is there evil and suffering in the world? Doesn’t evolu-.

3 Justin L. Barrett, Why Would Anyone Believe in God? 4 Dr Olivera Petrovich, Childs Theory of World 5 Justin L. Barrett, Jonathan A. Lanman, The Science of Religious Be-liefs

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tion disprove God? Do we have a purpose in life? All these issues and more will be answered in future articles.

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Muslims believe in the existence of angels. In Islam there are six pillars of faith; belief in God, the One and Only, the Creator and Sustainer of all that exists, belief in His angels, His books, His messengers, the Last Day and divine predestination. Angels are part of the unseen world, but Muslims believe in their existence with certainty because God and His messenger, Muhammad, have provided us with information about them. The angels were created by God in order to worship and obey Him.. “They, (angels) disobey not, the Commands they receive from God, but do that which they are commanded.” (Quran 66:6)

God created angels from light. Prophet Muhammad, may God praise him, said, “The angels are created from light,” 1 We have no knowledge of when the angels were created, however, we do know that it was before the creation of humankind. Quran explains that God told the angels of His intention to create a vicegerent on earth. (2:30)

1 Saheeh Muslim.

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Muslims know that angels are beautiful creations. In Quran 53:6 God describes the angels as dhoo mirrah, this is an Arabic term that renowned Islamic scholars2 define as, tall and beautiful in appearance. Quran (12:31) also describes Prophet Joseph as beautiful, like a noble angel.

Angels have wings, and can be very large. There is nothing in either the Quran, or the traditions of Prophet Muhammad that indicate that angels are winged babies or have any form of gender. 3 We do know however, that angels are winged and some are extremely large. From the traditions of Prophet Muhammad we know that the angel Gabriel’s great size filled “the space between heaven and earth” 4 and that he had six hundred wings5. “...Who made the angels, messengers with wings - two, or three, or four (pairs)...” (Quran 35:1) There are also differences in the status of angels. Those angels who were present at the first battle, the Battle of Badr, are known to be the “best” of the angels.

“Angel Gabriel came to the Prophet and asked, ‘How do you rate the people among you who were present at Badr?’ Muhammad, may God praise him, answered, ‘They are the best of the Muslims,’ or something similar. Gabriel then said: ‘So it is with the angels who were present at Badr.’” 6 Muslims believe that angels have no need to eat or drink. Their sustenance is glorifying God and repeating the words, there is no god but God. (Quran 21:20).

2 Ibn Abbas & Qutadah. 3 The use of the term he is for grammatical ease and in no way indicates that the angels are male. 4 Saheeh Muslim 5 The Musnad of Imam Ahmad. 6 Saheeh Al-Bukhari

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“. . . For in the presence of your Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it).” (Quran 41:38) The story of Prophet Abraham in Quran also indicates that the angels have no need of food. When angels, in the form of men, visited Prophet Abraham to give him the good tidings of the birth of a son, he offered to them a calf in their honour. They refused to eat and he became fearful, it was then that they revealed themselves as angels. (Quran 51:26-28)

There are many angels, but only God knows the exact number. During his ascension to heaven, the Prophet Muhammad visited a House of Worship known as ‘the much-frequented house’, or, in Arabic al Bayt al-Mamoor, the heavenly equivalent of the Kaaba. 7

Then I was taken up to ‘the Much-Frequented House’: every day seventy thousand angels visit it and leave, never returning to it again, another (group) coming after them.” 8

Prophet Muhammad has also informed us that on the Day of Judgement, hell will be brought forth and shown to the people. He said, “Hell will be brought forth that day by means of seventy thousand ropes, each of which will be pulled by seventy thousand angels.” 9

The angels have great powers. They have the ability to take on different forms. They appeared before both Prophet Abraham and Prophet Lot as men. The angel Gabriel appeared before Mary the mother of Jesus as a man, (Quran 19:17) and he appeared before

7 The cube shaped building, in the centre of the Holy Masjid, in the city of Mecca, Saudi Arabia. 8 Saheeh Al-Bukhari 9 Saheeh Muslim

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Prophet Muhammad as a man, whose clothes were exceedingly white, and whose hair was exceedingly black. 10

The angels are strong. Four angels carry the throne of God, and on the Day of Judgement their number will be increased to eight. Among the traditions of Prophet Muhammad is a narration that describes one of the angels carrying God’s throne. “The distance between his ear-lobes and his shoulders is equivalent to a seven-hundred-year journey.” 11 Angels carry out various duties and responsibilities. Some are responsible for matters of the universe. Some are responsible for the seas, or the mountains or the wind. Once, after visiting the city of Ta’if, a town near Mecca, Prophet Muhammad was pelted with stones. The angel Gabriel and the angel of the mountains paid him a visit.

The angel of the mountains offered to destroy the intractable people by burying them under the rubble of two nearby mountains. Prophet Muhammad declined the offer for he believed that if they had a chance to settle down and look at Islam, they would accept it band love God. 12 Angels carry out God’s commands without flinching or hesitating. Each angel has a duty or function. Some angels guard and accompany human beings, others are messengers. In part two we will examine these duties and learn the names of some of the angels who perform them.

Angels are beings created by God, from light. They carry out the duties prescribed for them without flinching or hesitating. Muslims gain their understanding of angels from the Quran and the authentic traditions of Prophet Muhammad. In part one we established that angels are beautiful winged creatures, which come

10 Ibid. 11 Sunan Abu Dawood 12 Saheeh Al-Bukhari, Saheeh Muslim

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in various sizes and by the permission of God, are able to change their form. The angels have names and duties they are required to perform.

The name most familiar to Muslims and non-Muslims alike is Gabriel (Jibreel). The angel Gabriel is referred to in both Jewish and Christian traditions as an archangel and messenger of God, and he13 holds great status in all three monotheistic religions. “Verily, this is the Word (this Quran brought by) an honourable messenger (Gabriel), from God to the Prophet Muhammad. Owner of power, and high rank with (God, the Lord of the Throne). Obeyed (by the angels), trustworthy there in the heavens.” (Quran 81:19-21) Gabriel brought down the words of God – the Quran – to Prophet Muhammad. “...Jibreel - for he brings down the (revelation) to your heart by God’s will, a confirmation of what went before, and guidance and glad tidings to those who believe”. (Quran 2:87) Michael (Mikaeel) is the angel responsible for rain and Israfeel is the angel who will blow the trumpet on the Day of Judgement. These three are from the greatest of the angels due to the great importance of their duties. Each of their duties deals with an aspect of life. Angel Gabriel brought the Quran from God to Prophet Muhammad, and the Quran nourishes the heart and the soul. Angel Michael is responsible for the rain, and it nourishes the earth and thus our physical bodies, Angel Israfeel is responsible for the blowing of the trumpet and it signals the beginning of life everlasting, either in Paradise or in Hell.

When Prophet Muhammad rose in the night to pray he would begin his prayer with the words, “O God, Lord of Jibreel, Mikaeel and Israfeel, Creator of heaven and earth, Knower of

13 The use of the term he is for grammatical ease and in no way indicates that the angels are male.

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the unseen and the seen. You are the Judge of the matters in which Your slaves differ. Guide me with regard to disputed matters of Truth by Your permission, for You guide whomever You will to the Straight Path.” 14 We also know the names of several other angels.` Malik, is the angel known as the gatekeeper of Hell. “They [the people in Hell] will cry: ‘O Malik! Would that your Lord put an end to us!’. . .” (Quran 43:77) Munkar and Nakeer are the angels responsible for questioning people in their graves. We know these names and understand that we will be questioned by angels in the grave as is mentioned in the traditions of Prophet Muhammad.

“When the deceased is buried, there come to him two blue-black angels, one of whom is called Munkar and the other Nakeer. They ask him, ‘What did you used to say about this man?’ and he says what he used to say: ‘He is the slave and Messenger of God: I bear witness that there is no god except God and that Muhammad is the slave and Messenger of God. They say, ‘We knew beforehand that you used to say this.’ Then his grave will be widened for him to a size of seventy cubits by seventy cubits and it will be illuminated for him. Then they tell him, ‘Sleep.’ He says, ‘Go back to my family and tell them.’ They tell him, ‘Sleep like a bridegroom whom no-one will wake up except his most beloved,’ until God raises him up...” 15 In Quran we find the story of two angels named Haroot and Maroot, who were sent to Babylon to teach the people magic. The use of magic is forbidden in Islam but these angels were sent as a test for the people. Before revealing or teaching magic Haroot and Maroot clearly warned the inhabitants of Babylon that they were sent as a trial, and that the buyers of magic would have no share in the hereafter, i.e. they would go to hell. (Quran 2:102)

14 Saheeh Muslim 15 Sunan At Tirmidhi. Abu Isa said: It is a ghareeb hasan hadeeth. It is judged hasan in Saheeh al-Jaami’, no. 724.

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Although it is sometimes assumed that the Angel of Death is named Azraeel, there is nothing in Quran or the authentic traditions of Prophet Muhammad that indicates this. We do not know the name of the Angel of Death but we do know his duty and that he has assistants. “Say: “The Angel of Death, who is set over you, will take your souls. Then you shall be brought to your Lord.” (Quran 32:11) Until when death approaches one of you, Our messengers (i.e. the Angel of Death and his assistants) take his soul, and they never neglect their duty. Then they are returned to God, their Master, the Just Lord.” (Quran 6:61-62)

There are a group of Angels who travel throughout the world, seeking out people remembering God. From the traditions of Prophet Muhammad we know that, “God has angels who travel the highways seeking out the people of remembrance. When they find people remembering God, they call out to one another, “Come to what you hunger for!” and they enfold them with their wings, stretching up to the lowest heaven. Their Lord asked then, and He knows better than them, “What are My slaves saying?” They say: “They are glorifying, magnifying, praising and extolling You.” He asks, “Have they seen Me?” They say, “No, by God, they have not seen You.” He asks, “And how would it be if they saw Me?” They say, “They would be even more fervent and devoted in their praise and worship.” He asks, “What are they asking me for?” They say, “They ask You for Paradise.” He asks, “And have they seen it?” They say, “No, by God, O Lord, they have not seen it.” He asks, “And how would it be if they saw it?” They say: “They would be even more eager for it and they would beseech You even more earnestly.” He asks, “And what do they seek My protection from?” They say, “From the Fire of Hell.” He asks, “Have they seen it?” They say, “No, by God, they have not seen it.” He asks, “And how would it be if they saw it?” They say: “They would be even more afraid and anxious to

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escape it.” God says: “You are My witnesses that I have forgiven them.” One of the angels says: “So-and-so is not really one of them; he came (to the gathering) for some other reason.” Allah says, “They were all in the gathering, and one of them will not be excluded (from forgiveness).” 16 Muslims believe that angels have special duties to perform pertaining to human beings. They guard and protect them, and two angels write down good and bad deeds. They witness prayers and one is even responsible for the foetuses in wombs. In part three we will go into more detail and describe the associations between angels and human beings. Muslims believe that angels play an active part in the lives of human beings. This begins soon after conception and continues until the moment of death. Angels and human beings even interact in the afterlife. Angels usher people into Paradise and guard the gates of Hell. Belief in the angels is one of the fundamental beliefs of Islam.

From the traditions of Prophet Muhammad, we understand that a few months after conception life is breathed into it by the permission of God. An angel then writes the answer to four questions in this human being’s book of deeds. Will it be male or female? Will this person be happy or sad? How long will his or her life span be, and will this person perform good or bad deeds? 17 There are angels responsible for guarding people throughout their lives.

16 Saheeh Al-Bukhari 17 Saheeh Al-Bukhari

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“For each (person), there are angels in succession, before and behind him. They guard him by the Command of God.” (Quran 13:10) Each person has been assigned two recording angels. These angels have honourable scribes and their duty is to write down all the good and bad deeds. “. . . and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you . . .” (Quran 6:61) “Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (appointed angels in charge of humankind) are by them, to record.” (Quran 43:80) “(Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” (Quran 50:17-18) “But verily, over you (are appointed angels in charge of humankind) to watch you,Kiraaman (honourable) kaatibeen - writing down (your deeds).” (Quran 82:10-11)

The angels record in an honourable yet strict manner. Not a single word is left unrecorded. However, as always, God’s mercy is evident. Prophet Muhammad, may God praise him, explained that God has defined and given details about the methodology of recording good and evil deeds. “Whoever intended to do a good deed, but did not do it, it is written for him as a complete good deed. If he actually performed the good deed then it is written as ten good deeds, or up to seven hundred times or more. If a person intended to do an evil deed, but did not do it, it is

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written as a good deed, while if he entertained the thought and acted on it, it is written as a single evil deed.” 18 The renowned Islamic scholar Ibn Kathir commented on Quran 13:10-11 by saying, “Each person has angels who take turns in guarding him by night and day, who protect him from evil and from accidents, just as other angels take turns in recording his deeds, good and bad, by night and by day.” “Two angels, on the right and the left, record his deeds. The one on the right writes down good deeds and the one on his left writes down evil deeds. Two other angels guard him and protect him, one from behind, and one from in front. So there are four angels by day and four others by night.”

Apart from the four angels constantly with each human being, guarding, and recording, other angels continually visit human beings. In his traditions, Prophet Muhammad reminds his followers that they are constantly being visited by angels. He said, “Angels come to you in succession by night and day and all of them get together at the time of the Fajr (early morning) and Asr (afternoon) prayers. Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and God asks them, though He knows everything about you well, “In what state did you leave my slaves?” The angels reply: “When we left them they were praying and when we reached them, they were praying.” 19 They gather to witness the prayer and listen to the recited verses of Quran.

It can therefore be understood that angels are very much involved with the life of human beings and this interaction does not end when the angel of death removes the soul, nor does it end

18 Saheeh Al-Bukhari, Saheeh Muslim. 19 Ibid.

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after the angels question the deceased person is his grave20. Angels are the gatekeepers of Paradise. “And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, its gates will be opened and its keepers will say: Assalamu alaikum (May God’s peace be upon you!). You have done well, so enter here, to abide therein.” (Quran 39:73) “And angels shall enter unto them from every gate (saying), “Assalamu Alaikum (May God’s peace be upon you) for you persevered in patience! Excellent indeed is the final home!” (Quran13:23) Angels are also the gatekeepers of Hell. “And what will make you know exactly what Hell-fire is? It spares not (any sinner), nor does it leave (anything unburnt)! Burning the skins! Over it are nineteen (angels as guardians and keepers of Hell). And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers - in order that the People of the Scripture may arrive at a certainty and the believers may increase in Faith.” (Quran74:27-31) God created the angels from light. They are unable to disobey God and follow His orders without flinching or hesitating. Angels worship God. It is their sustenance. These noble creatures play a significant role in the life of human beings. They guard and protect, record and report, and gather with human beings who remember God.

20 See above

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The Merriam Webster online Dictionary defines a dream as a series of thoughts, images, or emotions occurring during sleep. Dreams and musing over their meanings and interpretations enrich our lives. Dreams put us in touch with our deepest emotions; they enchant us and frighten us; they contain our most secret wishes and fears. This is not a passing fad or a new age trend. Dreams have been with humankind for countless generations and will no doubt be with us until the end of days. Dreams most often portray events which are impossible or unlikely in physical reality, and are outside the control of the dreamer. Many people report strong emotions while dreaming, and frightening or upsetting dreams are referred to as nightmares.

The history of dreams and their interpretations leads us back to ancient Egypt and it is said that the first written record of dream interpretation dates back to 1350 BCE. Originally in Egypt dreams were thought to be part of the supernatural world. They were thought to be messages sent during the night perhaps as an early warning device for disaster or good fortune. For Muslims this is not surprising. Chapter 11 of the Quran entitled Joseph begins with a dream, and ends with the dream’s interpretation. At the time of Prophet Joseph, dreams and dream interpretation were

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very important, and this is clear throughout the story of Joseph. Prophet Joseph is able to interpret dreams and Prophet Jacob (Joseph’s father), the companions of the prison and the King of Egypt all experience dreams. We know that in ancient Egypt dreams were predominantly interpreted by the priest and that in the early Greek and roman eras dreams were thought of in a religious context, and it was not until the Hellenistic era of Aristotle that dreams were thought to have the ability to heal. Dream interpreters aided doctors making their diagnosis. There are many superstitions and beliefs that are associated with dreams. For some Chinese, dreaming is an actual place that the soul visits every night and for this reason many people are wary of alarm clocks fearing that the soul will be awakened and not able to return to its body. Some Native American tribes and Mexican civilizations share the same understanding of a dream dimension. During the Middle Ages in Judeo-Christian societies dreams were thought of as evil, temptations from Satan. Moving into the 19th century dreams were dismissed as symptoms of anxiety, that is, until Sigmund Freud reintroduced the notion of dreams having significance. In the Muslim world however dreams were thought of a little differently. In Pre-Islamic Arabic poetry there are frequent descriptions of shamanic dream visions of such things as ritual death and rebirth. The role of the shaman (a person who claims to have access to and influence in the world of the supernatural) included dream interpreter and poet, so it is little wonder that Prophet Muhammad frequently repeated that he was not a poet. The advent of Islam cleared up many misconceptions and incorrect practices that existed in Arab society not the least of which was the pervading attitude to dreams and their interpretation.

Islam says that dreams can be meaningful but the scholars have warned that not all dreams should be considered as such. Renowned Islamic scholar Ibn Sirin, an expert on dream

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interpretation mentions in his classical book on the subject that dream interpretation is a difficult science and that scholars treat it with the upmost care. Prophet Muhammad taught us about dreams, also with the upmost care, and he mentions dreams and dreaming often.

“Indeed the worst of lies is that of a person who falsely claims to have dream.” 1

“True dreams are from Allah, and bad dreams are from Shaitan (Satan).” 2

“Those of you with the truest dreams will be those who are most truthful in speech.” 3

“If anyone of you has a dream that he likes then it is from Allah. He should thank Allah for it and narrate it to others.” 4

It is from Prophet Muhammad that we learn that dreams are of three types, known in Arabic as, Rahmani (from God), Nafsani (from the self) and Shaytani (from Satan). He said, “Dreams are of three types: a dream from God; a dream which causes distress and which comes from Satan; and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.” 5 Prophet Muhammad continues to teach us about the significance of dreams quite pragmatically.

“If any one of you sees a dream that he dislikes, let him spit to his left three times6, and seek refuge with God from Satan three times, and turn over from the side on which he was sleeping.” 7

1 Saheeh Bukhari 2 Ibid. 3 Saheeh Muslim 4 Saheeh Bukhari 5 Saheeh Bukhari & Muslim 6 The “spitting” referred to here is a soft, dry spitting with no saliva ejected 7 Saheeh Muslim

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The importance of a dream is usually in direct proportion to the impression it makes on the dreamer. Most dreams happen under normal circumstances and have no real value or need for interpretation. They derive from our worldly experiences and activities, a person spoken about, a book read or TV program watched. Other dreams are fantasies or illusions, playful and harmless. And then there are the dreams that are prophetic, dreams that appear to predict the future. These dreams cannot be readily understood unless a person has the necessary skills or knowledge. In his book about dream interpretation Ibn Qutaybah says, “There is nothing in which people deal with from the different sciences that is more obscure, delicate, exalted, noble, difficult and problematic than dreams because they are a type of revelation and type of Prophethood.” These are wise words and reflect the position of many Islamic scholars, that dreams should be interpreted by someone qualified. There are a number of problems and stumbling blocks inherent in the practice of interpreting dreams. For instance, a dream could be seen by a person but it could be for someone else.

From among the companions of Prophet Muhammad someone saw a dream for Abu Jahl8 that he became a Muslims and pledged allegiance to Prophet. This never happened, this dream was for his son, Ikrimah who at a later date converted to Islam and pledged allegiance to the Prophet. In another example a dream was seen about Usayd bin Abil Aas becoming the governor of Mecca, this did not happen however his son ‘Attab did become the governor of Mecca.

Symbols in dreams could also be a stumbling block to the correct interpretation of dreams. Symbols in dreams might mean different things for different people. For example, a dream about a

8 A staunch enemy of Islam

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cat could evoke happy childhood memories or it could symbolise fear and pain for a person who had been attacked and scratched by a feral cat. It is enough to recognise a dream as being good, bad or of no consequence.

a) Dreams are sometimes described as true, good or from God. What is meant by true is that they come true. What is meant by good is that they bring good news or draw attention to some mistakes that one is not aware of. What is meant by their being from God is that they happen by His grace and mercy or as warning, as glad tidings from Him, or as guidance from Him. Prophet Muhammad, may the mercy and blessings of God be upon him, said, “If anyone of you has a dream that he likes then it is from God. He should thank God for it and narrate it to others.” 9 b) Bad dreams as those that cause grief or distress to the dreamer. These dreams are from Satan. What is meant by causing grief is that they make one sad and cause distress. What is meant by them being from Satan is that they are instilled by him in an effort to cause fear or because of his toying with the sleeper. “Secret counsels (conspiracies) are only from Satan, in order that he may cause grief to the believers. But he cannot harm them in the least, except as God permits...” (Quran 58:10) Satan is eager to embrace anything that causes distress, it matters not whether the person is awake or asleep, and Satan is an enemy to humankind. “Surely, Satan is an enemy to you, so take (treat) him as an enemy...” (Quran 35:6)

9 Saheeh Al-Bukhari

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Thus if one sees a bad dream, sometimes referred to as a nightmare, that causes fear, distress or unease he or she should do the following: Firstly acknowledge that this dream is from Satan who wants only to cause grief therefore pay no heed to the dream. Secondly seek refuge with God from the accursed Satan and the evil of the dream and spit dryly to his left three times. A person should not divulge the details of a bad dream unless in a sincere effort to get advice from a suitably qualified person. In almost all cases distressing dreams should be ignored and dismissed. Turning over to the other side of the bed or getting up to pray to units of prayer are also effective ways of breaking the feeling of helplessness sometimes associated with bad dreams. c) There are some dreams that do not fall in either of the above two categories. These dreams are called confused dreams and they stem from what one is thinking about, and from events and fears stored in the memory and the subconscious, which are then replayed during sleep. There is no interpretation of such dreams.

A clear rule about dreams is that lying about a dream is a very serious matter. Prophet Muhammad warned us that “The worst lie is that a person claims to have seen a dream which he has not seen.” 10 Perhaps a person is so anxious to have a good dream he feels compelled to make one up. This is not an acceptable practice, honesty is a value highly prized in Islam. “Those of you with the truest dreams will be those who are most truthful in speech”. 11

The dreams of the Prophets are revelation and the dreams of people other than the Prophets must be looked at in the light of revelation (Quran and authentic traditions of Prophet

10 Saheeh Al-Bukhari 11Saheeh Muslim.

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Muhammad). But what about dreaming about the Prophets, particularly Prophet Muhammad? If Prophet Muhammad appears in a dream and looks as he is described in authentic traditions, we can be sure that this is a true dream and a dream of glad tidings. Prophet Muhammad said, “Whoever sees me (in a dream) then he indeed has seen the truth, as Satan cannot appear in my shape.” 12 And what does Islam say about seeing God in a dream? Some scholars including Sheikh Ibn Taymiyah assert that it is possible to see God Himself in dreams, however he stresses that what a person sees in his dream is not what God looks like. There is nothing comparable to God therefore our minds are not capable of forming a true image. “...There is nothing like Him, and He is the All-Hearer, the All-Seer”. (Quran 42:11) Dreams do hold some significance in the way of life that is Islam however we must be careful not to rely too much on them or believe that they are filled with hidden messages and symbols. The great majority of dreams are a product of active, healthy mind and are not prophetic in anyway. It is also incorrect to assume that the prayer for guidance (Istikarah) should be answered with a dream. In conclusion we are able to sum up dream interpretation with the words of Ibn Sireen, the most well-known Islamic dream interpreter. On a day when asked about 100 or more different dreams, he said in answer to all the questions, “Fear God and do good whilst you are awake, and whatever you see in your sleep will not harm you”.

12 Saheeh Al-Bukhari

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In this still sparkling, bright 21st century many of us have forgotten about death. It is a scary stranger. One we do not dare think about for fear that it will creep up behind us and take us away from the only life we know. In the past however, death was an ever present friend. People were born and died at home, surrounded by family or friends; death was accepted as an inevitable part of life. Death has become a stranger confined to cold hospital mortuaries and quiet, manicured funeral homes. The rights of the dying and the dead are no longer of paramount concern.

Death will come for each and every one of us. Prophet Muhammad, may God praise him, said, “Remember often the destroyer of pleasures (i.e. death)”. 1 The religion of Islam has not forgotten death, nor has it forsaken the rights of the dying. Islam provides us with a complete set of instructions for the one who is dying, those who are present at the time of death and those responsible for burying the deceased individual. “Everyone shall taste death.” (Quran 3:185)

1 An-Nasaa’i, At-Tirmithi, Ibn Majah and Ahmad. Authenticated by Sheikh Al Albani.

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How those facing death should behave

Death is inevitable however there are certain things that a believer can do to prepare for his departure to life everlasting.

The first is to remain patient in the face of an event over which we have no control, and those suffering illness or injury should refrain from accusing or cursing God for his or her misfortunes. There are many authentic sayings and traditions from Prophet Muhammad that explain how and why illness and injury expiate sins and evil deeds. On this web site you will find articles that go into great detail about the benefits of patience and accepting the will of God2. Prophet Muhammad said: “How wonderful is the affair of the believer, for his affairs are all good. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is also good for him.” When faced with any degree of pain and suffering it is generally not permitted to complain and whine about God’s decree. However, Islam tells us that it is permissible to cry directly to God and lay before Him all our fears, pain and suffering. Prophet Jacob cried out to God when he feared the loss of both his beloved sons, Joseph and Benjamin. “I only complain of my grief and sorrow to God.” (Quran 12:86) Knowing that it is God alone who has control over our lives means that a believer is able to hover between the states of fear and hope. Fearful, due to the nature and number of sins he has acquired but hopeful that God will forgive them all and provide shelter from everything that he dreads. A believer facing death must put his trust in God, knowing that God’s decree is without a doubt the best, most just decision.

2 http://www.islamreligion.com/articles/2231/

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Before death overtakes him a believer must also make sure that his affairs are in order. He must write his will and try to settle any debts. Prophet Muhammad commented on both these issues. It is the duty of a Muslim who has anything to bequeath, not to let two nights pass without writing a will about it. 3 A believer’s soul remains in suspense until all his debts are paid off. 4

How the one dealing with a dying person should behave

The sick person should be gently reminded that even sickness has a positive side. It is expiation from past negligence or error and it is a source of great reward for one who trusts God and bears the ordeal with patience. When visiting a sick or dying person a believer should pray and make supplications. According to the Prophet’s beloved wife Aisha, with whom God is pleased, whenever he visited a sick person he would pray using the following words:

Lord of mankind, remove the affliction from this patient for You alone are the healer, none can be healed unless healed by You: heal him so completely that the affliction is removed completely. 5 If a believer visits a non Muslim patient, he should seek help from God and invite the patient to accept Islam.

One of the most important things to remember about a sick or injured believer is that the angels gather around him. The words spoken at the bedside should be gentle, kind words, full of supplications because the angels gathered there respond by saying ‘Ameen’ (this means: O God respond) to all that is uttered. The patient should also be asked what he desires and the believer must

3 Saheeh Bukhari 4 At-Tirmidhi 5 Saheeh Bukhari, Saheeh Muslim

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do his best to deliver it. Perhaps it is food or drink, to send a message or to see a particular family member or friend.

When death becomes inevitable

A dying person sees what we do not see. He may drift in and out of consciousness. He may become very weak, hearing, but unable to reply. This is known as the ‘death struggle’ and it is full of agonies we cannot imagine. When Aisha spoke about Prophet Muhammad’s death she said, “At the time of his death, he (Prophet Muhammad) dipped his hand in a water container and wiped it across his face saying, ‘There is no true deity but God! Indeed death is full of agonies’.” There are a number of things that can be done to ease a dying person’s mind and help him to cope with the agonies. If it will not cause any discomfort he should lie facing the qibla, either on his right side or back. He can be prompted, very gently without any insistence to say the words, ‘there is no true deity but God.’ If possible these should be his last words before dying. A dying person should never be left alone and wetting his lips or putting a few drops of water in his mouth may ease his suffering somewhat. In part 1we learned that the religion of Islam upholds the rights of the dead and the dying. Death should not be a stranger to us and Muslims are encouraged to remember death even in the midst of life. Death is an ever present, a part of everybody’s life and the simple procedures set by Islam ensure that the dying and dead are treated with the upmost respect and gentleness.

Immediately after death

Immediately after death, those in attendance should gently close the eyes of the deceased and say the simple supplication for those afflicted by a calamity. To God we belong and unto Him is our return. 6 If the deceased did not clear his debts before dying

6 Saheeh Muslim.

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now is the time to pay his debts from his own wealth or from the wealth of family, relatives or friends. This is an important matter. Prophet Muhammad, may God praise him, encouraged the believers to pay the debts of the deceased. As mentioned in part 1, a believer’s soul remains in suspense until all his debts are paid off. The entire body of the deceased should be covered, except for the one who dies in a state of Ihraam - that is, whilst performing pilgrimage (Hajj or Umrah), in which case the head and face should not be covered. It is permissible to kiss the deceased. We know that when Prophet Muhammad died, his best friend leaned over and kissed him on the forehead between the eyes saying, ‘O my Prophet, O my best friend’. When hearing the news of a person’s death a believer should try to remain steadfast and patient. Greif at the loss of a loved one, friend or relative is normal and weeping for the dead is allowed. However wailing, shrieking, beating the chest, and pulling the hair or clothes are not permissible. Finally, immediately after death, those in attendance should hasten to prepare the body for washing, shrouding and burial. Islam has set out strict and comprehensive instructions for these procedures and nowadays they are usually done by qualified Muslims in the mortuary section of an Islamic centre, mosque or government mortuary. Preparing the deceased for burial is the responsibility of the Muslim community. The deceased body is handled with respect, and great care and gentleness. The washing and preparation for burial are usually performed by those of the same gender as the deceased.

The funeral prayer

A prayer service should be held for every dead Muslim, young or old, even infants who have lived who died before their birth. Women are permitted to attend the funeral prayer just as they are

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permitted to perform other non obligatory prayers. In order to keep the time between death and burial to a minimum this should be held in the same city or area in which the person died. It is not necessary for the body to be sent to another country.

The funeral prayer should be performed in congregation, it is a rewarding act and believers should not hesitate to participate in any funeral prayer even those of people not known to them. Prophet Muhammad encouraged this saying that whoever attended the funeral prayer until it was finished would earn rewards as hefty as a great mountain7. The number of attendees at the funeral prayer also brings great reward to the deceased. Prophet Muhammad said that if a Muslim dies and forty pious Muslims pray for him in the funeral prayer God will accept their prayers. 8 After the funeral prayer the deceased should be taken to the Muslim cemetery or the Muslim section of the local cemetery. Carrying a coffin and accompanying it to the burial ground is a recommended and rewardable act.

The Burial

Islam has a unique style of building graves and cemeteries that is characterized by simplicity, and humility. All Muslims, rich, poor, king or commoner are all buried following the same procedure. Burying the deceased in the coffin is not allowed unless there is a requirement that must be followed in a particular area or country.

The burial should be done as soon as possible after death; however there are specific times when it is prohibited to bury the dead. They are, from sunrise until the sun has risen, when the sun is at its highest and, from when the sun begins to pale until it is fully set. After the burial it is permissible for the believers to stay

7 Saheeh Bukhari, Saheeh Muslim 8 Ibid.

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in the graveyard making supplication as this is the time when the deceased is being questioned by the angels. In part 3 we will discuss what happens after the burial, particularly the mourning period and condolences. We will also look briefly at the funeral rites and practices of other religions and compare them to the simplistic yet beautiful Islamic methods and procedures.

One of the practices prevalent before Islam was excessive wailing and lamenting for the dead. This was denounced by Islam and is strictly forbidden. Prophet Muhammad, may God praise him, made this abundantly clear when he told his companions and thus the believers until the end of time, ‘the deceased suffers when someone bewails loudly’. 9 No amount of wailing or grieving can change the situation or bring the dead back to life, therefore Islam insists that death be handled with dignity and acceptance of God’s decree.

Mourning

A woman may mourn the death of a loved one for three days. This period is considered long enough for a person to immerse himself in grief and sadness. Islam emphasizes that death is not the termination of a person rather it is the beginning of a journey, from a transient stop to life everlasting. The only exception to this duration is at the death of a woman’s husband.

It is prohibited for a woman who believes in God and the Last Day to mourn for a deceased person for more than three nights, except for her husband. 10

9 Saheeh Al-Bukhari, Saheeh Muslim 10 Saheeh Al-Bukhari

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A wife must observe a mourning period, known in Islam as iddah, of four months and ten days for her deceased husband. This period is considered an extension of her marriage and she is not allowed to receive any new proposals of marriage during this time. This period is prescribed for widows in order that they mourn the death of their husbands, fulfill any required obligations and to see if the widow is pregnant. If pregnancy is confirmed then the mourning period is extended until delivery.

Condolences

Offering condolences to the relatives and friends of the deceased is an important act of kindness. It is not limited to three days, and can be extended for as long as there is a need. Offering condolences means sharing in the grief and helping to lighten the feelings of sadness and misfortune, however it also means gently reminding the bereaved to be patient and accept the will of God. The words should be chosen carefully and offered with sympathy. Among the actions recommended at the time of offering condolences are to leave relatively quickly, unless the family requires and asks for assistance, and to prepare food for the grieving family. So far we have learned a great deal about Islam’s attitude towards dying, death and funerals. The overall theme encompasses complete submission to the will of God, being patient in the face of adversity and simplicity involving a distinct lack of worldly rituals and procedures. The basic procedures of washing, shrouding, prayers and burial are exactly the same for every believer, be he rich, poor, black, white, a king or a commoner, young or old. We now take a brief look at the funeral rites of other religions to further emphasize the uncomplicated rites inherent in Islam.

Cremation, a practice forbidden in Islam is practiced in many parts of the world and in many religions. In Hinduism, cremation is the primary mode of body disposal. Taken from the belief that

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the soul could not enter a new body until its former one had totally disappeared, cremation is considered the fastest way to expeditiously dispose of the body. Antyesti funeral rites are important sacraments in Hindu society. While extensive texts of such rites are available there is wide inconsistency in theory and practice, and procedures differ depending upon the location, caste, social group, and the status of the deceased person.

In Sikhism the preferred method of disposal is cremation, and the ashes are taken to be submerged in the nearest river. In Japan it is estimated that 99.81%11 of all deceased persons are cremated, the majority of them after a Buddhist ceremony. However before the 20th century most bodies in Japan were buried and cremation was limited to the wealthy. In a Buddhist funeral a wake is performed before the burial, this involves a special prayers and giving of condolence money by the guests who are in turn given departure gifts based on the value of their condolence contribution. After cremation the guests return to pick the bones of the deceased out of the ashes with chopsticks, transferring them to urn feet first. In some cases, the ashes of the deceased will be divided between more than one urn for transporting to different locations and depending upon the local custom, the urn may stay at home of the deceased for a specific number of days before being transported, to the grave site. Some African funeral ceremonies are purely animist, and without any set ritual. Often the females of the deceased wail loudly and sometimes work themselves into a frenzy heightened by the use of alcohol. The funeral service may last as long as a week.

Chinese funerals and burial customs are determined by the age of the deceased, the cause of death, the marital status and the deceased's status and position in society. Improper arrangements

11(http://www.srgw.demon.co.uk/CremSoc5/Stats/Interntl/2007/StatsIF.html)

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are believed to bring ill fortune and disaster on the family of the deceased. A Chinese Buddhist funeral ceremony traditionally last 49 days but if finances are an issue, this period may be shortened to 3 days. It is customary for the daughters of the deceased to pay for the funeral expenses. The Zoroastrian religion strictly prohibits burying dead bodies in the ground, cremation and disposal in waterways of any kind. In accordance with religious injunctions, Towers of Silence (circular raised structures for the exposure of the dead) are built with a view that they may last for centuries without the possibility of decaying bodies polluting the earth or contaminating any living beings. The deceased is carried to the Tower of Silence on an iron bier by official corpse-bearers and is followed in procession by the mourners, dressed in white flowing robes, walking behind in pairs and joined hand in hand by holding a white handkerchief.

Once at the tower the body must be exposed and left without clothes so that birds of prey are able to completely devour the body. As a post script, now days in large cities such as Mumbai, there are serious concerns about the sanitary conditions at Towers of Silence due to the fact that birds of prey12 no longer exist in numbers great enough to dispose of the number of bodies left to decay. Death is a very painful and emotional time both for the dying and the loved ones left behind. The simplicity of Islam’s rites and rituals fill the believers with hope. Hope of life everlasting surrounded by their loved ones and hope in God’s forgiveness, mercy and justice.

the marital status

and the deceased's status and position in society. Improper arrangements

11(http://www.srgw.demon.co.uk/CremSoc5/Stats/Interntl/2007/StatsIF.html)

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are believed to bring ill fortune and disaster on the family of the deceased. A Chinese Buddhist funeral ceremony traditionally last 49 days but if finances are an issue, this period may be shortened to 3 days. It is customary for the daughters of the deceased to pay for the funeral expenses. The Zoroastrian religion strictly prohibits burying dead bodies in the ground, cremation and disposal in waterways of any kind. In accordance with religious injunctions, Towers of Silence (circular raised structures for the exposure of the dead) are built with a view that they may last for centuries without the possibility of decaying bodies polluting the earth or contaminating any living beings. The deceased is carried to the Tower of Silence on an iron bier by official corpse-bearers and is followed in procession by the mourners, dressed in white flowing robes, walking behind in pairs and joined hand in hand by holding a white handkerchief.

Once at the tower the body must be exposed and left without clothes so that birds of prey are able to completely devour the body. As a post script, now days in large cities such as Mumbai, there are serious concerns about the sanitary conditions at Towers of Silence due to the fact that birds of prey12 no longer exist in numbers great enough to dispose of the number of bodies left to decay. Death is a very painful and emotional time both for the dying and the loved ones left behind. The simplicity of Islam’s rites and rituals fill the believers with hope. Hope of life everlasting surrounded by their loved ones and hope in God’s forgiveness, mercy and justice.

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