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| Death (al Mawt, al Mamaat) Prof.Dr. Omar Hassan Kasule Sr. DEFINITION There are several possible definitions of
death: moral, legal, biological, chemical, and others. Morally a person
may behave so badly that he no longer has human life but has the life of
animals or even worse. This denial of human life is akin to death. Legally
several conventions are adopted by various countries and communities.
These conventions change from time to time depending on the level of
technological development and the underlying societal values. The sharî`ah
definition of death is guided by the fiqh concept of custom or precedent (aadat).
Thus the sharî'ah definition can change from time to time and also from
place to place depending on the level of technological development.
Biologically death is simply defined as irreversible damage of major
organs. This is not an easy definition because the concept of
reversibility is relative. New technologies are showing us that what was
previously irreversible is now reversible. The moment of death is also
difficult to ascertain with any degree of certainty. This is because the
process of death in an interval and not a point event. NATURE OF DEATH The Qur’an uses several terms to refer to
death such as gharq, halaaq, mawt, wafaat, firaaq. There is a continuous
life-cycle involving life and death. Life arises from death and vice versa
(ikhraaj al hayat mina al mawt, 3:27, 6:95, 10:31). Inanimate matter in
the form of atoms and molecules becomes the basis for the physical
component of human life. They eventually return to their inanimate nature
when they are excreted or on death of the human. When you study the
ecosystem and the food chains you realize that life of some living things
is sustained because of the death of others. There is continuous recycling
of matter between the organic and inorganic. There is also recycling
between the organic and the living. All humans will eventually die (hatmiyat al
mawt, shumuliyat al mawt) (p 1156-7 3:154, 3:154, 3:168, 3:185, 4:78,
4:10, 21:35, 23:15, 29:57, 39:30, 55:26). There can be no exceptions now
or at any time in the future. Even prophets have to face death (p 1157
3:144, 19:15, 19:33, 21:34, 34:14, 39:30, 3:168, 3;185, 4:78, 4;10, 21:35,
23:15, 29:57, 55:26). All death is by Allah's permission (p 1258 3:145). Death could be permanent (mawt) or
temporary (nawm). Permanent death is irreversible until the day of
resurrection. The Qur’an has described sleep as a form of death. In this
case it is reversible and is temporary. Animals like amphibians can
hibernate for long periods when their body metabolism is reduced to the
minimum needed to preserve life. They can revive and resume normal
activity when weather conditions allow. Medical research has yet to
research the phenomena of temporary death and how it can throw light on
the phenomenon of permanent death. In some cases people pass away during
their sleep (39:42). Death is inevitable (hatmiyyat al mawt). It
is futile to attempt to avoid death istihalat daf'u al mawt (3:154, 3:156,
3:163, 4:78, 33:16, 62:8). The human and death have inevitably to meet
liqa al mawt (p 1045 3:143, 62:8). Death catches up with the human, lihaaq
al mawt bi al insân. Death cannot be prevented (isthalat man’i al mawt)
by any human endeavor. Death will come to all humans and all
living things (shumuul al mawt kulla shay’i). (73:154, 5:26). The
concept of death also includes non-living things for example the Qur’an
talks about death of the earth (mawt al ardh (2:164, 7:57, 16:65, 25:49,
29:63, 30:19, 30:24, 30:50, 35:9, 36:33, 43:11, 45:5, 50:11, 57:17). Human death has finality to it. Each human
has only one death. There is no reincarnation. There is only resurrection
in the hereafter. There will be no more death after the day of judgment;
it will all be eternal life after that (p 1158 14:17, 20:74, 35:36, 44:56,
87:13). Death could be looked at a transitional
event or rite de passage. Death is a transition to life after death. There
is another life after the earthly one al hayat ba'da al mawt (6 2:28, 256,
2:73, 2:154, 2:243, 2:259, 2:260, 3:49, 3:169, 5:110, 6:36, 6:122, 7:25,
7:57, 11:7, 16:21, 16:38, 19:15, 19:33, 19:66, 22:66, 23:35, 23:37, 23:82,
26:81, 30:40, 30:50, 36:12, 37:16, 37:53, 41:39, 42:9, 44:35, 45:26,
46:33, 50:3, 56:47, 7:40, 80:21-22 & 80:21-22, 22:66, 26:81, 30:40).
Life in the hereafter is better than earthly life. Death could therefore
be a welcome event for good people who look forward to a better life in
the future. Good death is to die in Islam (al mawt ala
al Islam) (2:132, 3:102). Death in unbelief, kufr, is bad death (al mawt
ala al kufr) (2:161, 2:217, 3:91, 4:18, 9:55, 9:85, 9:125, 47:34). The
best of death is to die when struggling in Allah’s way (al mawt fi
sabilillahi) (4:100, 22:58, 33:23). All human endeavours cease with death (intiha
al ‘amal bi al mawt, inqitau al ‘amal bi al mawt (4:18, 6:27-28, 7:53,
23:99-100, 23:107-108, 32:12, 35:37, 99:7-8, p 1154 23:99-100, 23:91-100,
63:10). There are only three exceptions a righteous offspring who prays
for the parent (waladu salihu yad’u lahu), knowledge that benefits
others (‘ilm yuntafau bihi), and charity of continuous benefit (sadaqat
jariyat). Death is followed by questions and
punishment in the grave (qabr). Barzakh is a transitional phase between
life on earth and life in the hereafter. On the last day humans will be
resurrected back to life (ba’ath, ihya al mawta, al hayat ba’da al
mawt). The Qur’an has not provided details about this life whether it
will be exactly like that on earth or there will be some differences. The
Qur’an makes it clear that it will be physical life with physical
bodies. On resurrection people will be gathered; all generations and all
geographical areas will be together (al hashr ba’da al mawt). Those who
committed transgressions will be punished in hell for a limited time with
the exception of those who committed shirk who will be condemned to stay
in hell forever. Paradise (jannat) will be the permanent abode of the
righteous. There will be no more death in the hereafter (14:17, 20:74,
35:36, 44:56, 87:13). Death is a test for humans (67:2). The test
for the deceased is to be aware of death and prepare for it by doing good
work, amal hasan. For the relatives and loved ones death is a calamity
calling for patience and forbearance. ATTITUDE TO DEATH The attitude to death varies according to the spiritual wellbeing of those involved. The good people welcome death as a rite de passage to a better existence in the hereafter. They look forward to death, al shawq ila al mawt as a happy event. The wish for death (tamanni al mawt) (2:94-95…62:6-7) can be negative for the escapist who looks to death as a relief from present psychological or physical distress. Death is an occasion for reminding and remembering the hereafter. It makes the good prepare better by doing more good deeds. Some fear death (al hadhr mina al mawt, khawf al mawt) (2:19, 2:243). This is basically the human fear of the unknown. It is useless to fear an event that is inevitable and over which a human has no control. Whereas fear of death itself in illogical, anxiety about the manner and circumstances of death is reasonable and is expected from a normal human. Death may be feared because of leaving behind beloved ones. Wishing for death, isti’ijaal al mawt, tamanni al mawt, in desperation with severe painful illness is discouraged. Committing suicide, qatl al nafs & intihar, is definitely forbidden and puts someone outside the fold of Islam. Death is a trial (ibtila’a bi al mawt (21:35, 77:2) and is a calamity, musibat al mawt (5:106). This trial involves both the person dying and the relatives and friends left behind. Death is a calamity for the relatives, friends, and the society but not the deceased (musibat al mawt,). If he is good he is going earlier to his Lord. If he is bad he has no more time to do bad; however he might have made tawbat and improved his situation had he lived longer. PROCESS OF DEATH Human cells show signs of aging and metabolic processes get weaker with time. Thus the human has both degenerative and regenerative processes at the same time. Death overwhelms him when the degenerative forces have the upper hand. Death is inevitable; it will occur. What are called causes are actually associated factors. These may be trauma, infections, metabolic impairment, and neoplasms. Humans may not be able to ascertain the immediate cause of death in some cases. Death and its occurrence are in the hands of Allah, taqdiir al mawt mina al llah (2:243, 2:258, 3:273, 3:27, 3:145, 3:156, 6:95, 6:162, 7:158, 9:116, 10:31, 10:56, 15:23, 22:66, 23:80, 25:3, 26:81, 30:19, 30:40, 39:42, 40:11, 40;68, 44;8, 45:26, 53:44, 56:60, 57:2, 67:2, 76:28). The process of death is long. It starts with the humanly understood causes like infection or trauma. The body progressively fails until a point of no return is reached. There is a point during this process when the angels take away the ruh (qabdh al ruh), thus separating the essence from the body (al malaika wa qabdh al arwaah, malak al mawt (4:97, 6:61, 6:93, 7:37, 8:50, 16:28, 16:32, 32:11, 47:27). The Qur’an has described the process of death using terminology such as sakrat al mawt (6:93, 33:19, 47:20, 50:19, 56:83-85, 75:26-30, 79:1), ghashiyat al mawt (33:19 and 47:20) and ghamrat al mawt (6:93). CRITERIA OF DEATH In general death is defined as irreversible
loss of the integrated functioning of the organism as a whole. For most of
human history, death has been defined in a more subjective way with little
attention being given to objective criteria. There were not legal or
practical necessities for early diagnosis of certification of death. The
earliest criteria of death that humans used were respiratory arrest. The
Qur'an and sunnah describe death mostly in terms of respiratory failure.
Later circulatory arrest as absence of a heart beat or a pulse was also
used. Unconsciousness was another criterion used and it related to the
brain. Technological developments in intensive
care units has blurred the demarcation between life and death that was
taken for granted before. Many brain-dead people can be kept apparently
alive on artificial respirators. The increase in transplantation has given
momentum to the need to develop new criteria for death. This is because
organs have to be harvested quite early in the death process to prevent
them from further degeneration. Brain death is quite an early event and
was first proposed as criterion for death by an adhoc committee of the
Harvard Faculty that redefined death as brain death in 1968. Use of brain
death as a criterion gives rise to ethical and legal problems because in
cases of brain death, many other organs and functions of life are still
alive. There are also controversies about the definition of brain death as
a pathological entity. There is controversy whether it is death of the
whole brain or specific parts of it. It is not yet possible to agree on
what constitutes irreversible brain death. There is disagreement whether
criteria used for adults can be used for children. Brain death is assessed clinically and by
use of laboratory and electrical assessments. Clinically brain death is
indicated by: absence of pupillary reflexes, dilated pupils, absence of
the corneal reflex, absence of eye movements, absence of spontaneous
respirations, absence of cephalic reflexes, absence of motor response to
poain, absence of the cough reflex, and absence of the gag reflex. These
clinical criteria are considered less accurate that laboratory
measurements. They also are sometimes too late for purposes of declaring
death to enable harvesting organs for transplantation. Laboratory assessment are considered
confirmatory and include: electrocorticogram measurements, electro-retinography,
cerebral blood gas analysis, cerebral angiography to show cerebral
circulatory arrest, retinal fluoroscopy, assessment of brain stem auditory
responses, and the orbicularis oculi reflex. END |