Researched by: Dr. Huseyn Zakaria

In the name of Allah, the Beneficent, the Merciful. May the peace and blessings of Allah be upon his last and final Messenger, Muhammad, his Household, his Companions and all his followers until the end of time!

Introduction:

This research is inspired by the recent incident at the instant of the death of one of our famous preachers and Imam; late Imam (Dr.) Idris Abdulaziz Dutsen Tanshi of Bauchi State, Allah forgive him.

Many stories of different degrees of truth or otherwise filled the scene after his demise from his utterance of the Kalimah at the instance of his last breath to the gushing of water in his grave, and many other memorable talks he gave during his lifetime.

It is thus aimed to educate the young Muslim populace of the various circumstances, situations and conditions of both good ending (Hus ul-Khatimah) and bad ending (Su’ul-Khatimah) in addition to strange phenomena that occur to the deceased bodies immediately after death and at the graves before the burials.

I ask Allah to guide me throughout the work, and to accept my little effort in the same vein.

In life’s journey, every believer aspires to conclude their earthly existence with a moment that reflects their devotion to Allah and secures their place in the eternal abode of Paradise. In Islam, the concept of husn al-khatimah (a good ending) and su’ al-khatimah (a bad ending) holds profound significance, serving as a reminder of the transient nature of this world and the permanence of the Hereafter.

The Quran and the teachings of the Prophet Muhammad (peace be upon him) provide invaluable guidance on recognizing the signs of a righteous conclusion and the perils of an unfortunate one.

Allah, in His infinite wisdom, reminds us in the Quran: “And worship your Lord until there comes to you the certainty [i.e., death]” (Quran 15:99). This verse underscores the importance of steadfastness in faith and righteous deeds until the very last breath.

Similarly, the Prophet Muhammad (peace be upon him) emphasized the critical nature of one’s final moments, stating: “A person will be resurrected on what they died upon” (Sahih Muslim). These divine reminders highlight the necessity of preparing for death by living a life of piety, obedience, and constant remembrance of Allah.

The signs of a good ending, such as uttering the shahada (testimony of faith) at the time of death, dying as a martyr, or passing away while engaged in acts of worship, serve as sources of hope and motivation for believers. Conversely, the signs of a bad ending—such as being preoccupied with worldly desires, persisting in sin, or rejecting faith at the moment of truth—are solemn warnings against complacency and spiritual neglect.

As we reflect on these signs, we are reminded of the Quranic verse: “And whoever fears Allah, He will make for him a way out and provide for him from where he does not expect” (Quran 65:2-3). Fear of Allah and sincere repentance can transform even the most challenging circumstances into opportunities for redemption. At the same time, arrogance and heedlessness may lead to a tragic end, as warned in the hadith: “Indeed, Satan is ever a deserter to man” (Quran 4:120).

A good ending is not merely a matter of chance but often the result of a life lived in devotion to Allah, characterized by righteous deeds and sincere repentance. Below are the circumstances under which a believer may experience a blessed departure, supported by Quranic verses and authentic hadiths:

1. Uttering the Testimony of Faith at Death

The Prophet Muhammad (peace be upon him) said, “Whoever’s last words are ‘There is no god but Allah’ will enter Paradise”* (Sahih Muslim). This declaration reflects the culmination of faith and serves as a testament to the believer’s unwavering commitment to Tawhid (the oneness of Allah).

2. Dying with Sweat on the Forehead

Buraidah bin al-Khaseeb (may Allah be pleased with him) narrated that the Prophet said, “The believer dies with sweat on his forehead” (Musnad Ahmad). This physical manifestation is often interpreted as a sign of the spiritual struggle and sincerity of the dying person.

3. Passing Away on Friday

The Prophet (peace be upon him) stated, “Any Muslim who dies on Friday or Friday night will be protected by Allah from the trial of the grave” (Tirmidhi). This highlights the sanctity of Friday, a day dedicated to worship and reflection.

4. Martyrdom in Battle

Martyrs hold a unique status in Islam, as Allah declares: “And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision” (Quran 3:169). The Prophet further elaborated on the virtues of martyrs, stating they are forgiven immediately, granted visions of their place in Paradise, and spared from the punishment of the grave (Sahih Bukhari).

5. Dying While Defending Faith, Family, or Property

The Prophet (peace be upon him) expanded the definition of martyrdom to include those who die defending their faith, family, or property. He said, “Whoever is killed defending his wealth is a martyr, whoever is killed defending his family is a martyr, and whoever is killed defending his religion is a martyr”* (Sahih Bukhari).

6. Dying of the Plague

The Prophet (peace be upon him) stated, “The plague is martyrdom for every Muslim” (Sahih Bukhari). This reassures believers that even in the face of epidemics, their suffering can lead to divine reward.

7. Dying of an Abdominal Disease

The hadith continues, “…and whoever dies of an abdominal disease is a martyr” (Sahih Bukhari). This includes severe illnesses like stomach ailments or internal infections, emphasizing that patience during illness is a form of worship.

8. Dying by Drowning

The Prophet included drowning among the categories of martyrdom, saying, *”The martyrs are five: the one who dies of the plague, the one who dies of an abdominal disease, the one who drowns, the one who is crushed, and the one who dies in the way of Allah”* (Sahih Bukhari).

9. Dying Under a Collapsed Building

Those who perish under collapsed structures are also considered martyrs, as they endure sudden and often tragic deaths while entrusting their fate to Allah.

10. A Woman Dying During Childbirth

The Prophet (peace be upon him) highlighted the noble sacrifice of mothers, stating that a woman who dies during childbirth is a martyr. Her child will pull her into Paradise with its umbilical cord, symbolizing the sanctity of motherhood and the rewards awaiting those who endure its challenges.

11. Dying by Burning

The Prophet included those who die by burning among the martyrs, teaching that even in the most painful circumstances, steadfastness in faith leads to divine favour.

12. Dying of Pleurisy

Pleurisy, a severe lung infection, was also mentioned as a cause of martyrdom. This reinforces the idea that enduring illness with patience and trust in Allah is a form of worship.

13. Dying of Tuberculosis

The Prophet (peace be upon him) stated, “Tuberculosis is martyrdom” (Sahih Bukhari). This reassures those afflicted with chronic diseases that their suffering is not in vain.

14. Dying While Guarding the Borders in the Way of Allah

The Prophet highlighted the virtue of guarding the borders of the Muslim community, stating, “Guarding the border for a day and a night is better than fasting and praying for a month. If one dies doing so, his deeds continue as if he were still alive, and he receives sustenance and protection from the Great Fear”* (Sahih Muslim).

15. Dying After Performing a Righteous Deed

The Prophet (peace be upon him) said, “Whoever says ‘There is no god but Allah,’ seeking Allah’s pleasure, and it is the last thing he says, enters Paradise. Whoever fasts a day seeking Allah’s pleasure and it is the last thing he does, enters Paradise. Whoever gives charity seeking Allah’s pleasure and it is the last thing he does, enters Paradise” (Sahih Muslim). This emphasizes the importance of concluding life with acts of worship.

16. Being Killed by an Unjust Ruler for Advising Him

The Prophet (peace be upon him) said, *”The master of martyrs is Hamza bin Abdul Muttalib, and a man who stands up to an unjust ruler, advises him, and is killed”* (Sahih Muslim). This honours those who speak truth to power and sacrifice their lives for justice.

17. Receiving Praise from the Community

When a funeral procession passed by, the Prophet (peace be upon him) remarked, “Whoever you speak well of, Paradise is obligatory for him; whoever you speak ill of, Hell is obligatory for him” (Sahih Muslim). Sincere praise from fellow believers, especially neighbours and companions, reflects a life lived in service to Allah and humanity.

18. Dying While Engaged in Worship

The Prophet emphasized the significance of dying while performing acts of worship, such as prayer, fasting, or reciting the Quran. Such moments reflect a life dedicated to Allah’s remembrance.

19. Dying While Defending the Ummah

Those who sacrifice their lives for the greater good of the Muslim community are honoured as martyrs. Their actions embody the spirit of selflessness and devotion to the collective welfare.

Signs That Appear After Death Among People, and Their Legal Standing

The following are signs that are not definitive proofs of a good or bad ending. While they may indicate divine favour (karāmah), they could also stem from human perception, imagination, or even serve as a test for the living. It is sometimes that after someone passes away, people may observe certain phenomena, such as:

1- A radiant or darkened face

2- A smile on the deceased’s face

3- Ease or difficulty in washing or shrouding the body

4- Pleasant or foul odours emanating from the body

5. Black or dark fluid oozing from the mouth or anus.

6. Twisting or breaking of limbs without a medical cause.

7. Change of skin colour to black or bluish.

8. Difficulty in dying, screaming, or refusal to say the Shahadah.

9. A fearful, hardened, or angry facial expression.

But, Ibn al-Qayyim said in his book Ar-Rūḥ (may Allah have mercy on him): “Sometimes visible signs appear on the deceased that suggest a good or bad ending, but these are not absolute rules. They must be understood in context and conjunction with other evidence.”

The Perspective of Imam Ibn Abdul-Barr (may Allah have mercy on him) on this matter has been stated in his book At-Tamhīd thus: “Among the indicators of a good ending are pleasant fragrances, radiance, joy, ease in the departure of the soul, and tranquillity… These may be signs of Allah’s favour toward His servant. However, their absence does not necessarily negate a good ending, for the matter ultimately rests with Allah.”

The Danger of Exaggerating External Signs

It is crucial to avoid excessive reliance on external signs after death. Several points must be considered:

a- Some righteous individuals may pass away quietly without any apparent signs, yet they are among the successful in Allah’s sight.

b- The true measure of a person’s standing before Allah lies in the state of their heart and the sincerity of their deeds, not in outward appearances.

Thus, overemphasizing such signs can lead to misconceptions and distractions from the core principles of faith. Instead, the focus should remain on supplicating for the deceased and seeking Allah’s mercy regardless of what is observed.

Circumstances Leading to a Bad Ending (Su’ al-Khatimah)

A bad ending often results from spiritual negligence, persistence in sin, or attachment to worldly desires. Below are the circumstances that may lead to an unfortunate conclusion, supported by Quranic verses and hadiths:

1. Attachment to Worldly Desires

Excessive love for worldly possessions, status, or pleasures blinds individuals to the reality of the Hereafter. The Quran warns: *”Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in wealth and children… But the Hereafter is better and more enduring”* (Quran 28:60).

2. Persistence in Sin

The Prophet (peace be upon him) warned, *”A person will be resurrected on what they died upon”* (Sahih Muslim). Those who persist in sinful behaviour without repentance risk being overtaken by death before seeking forgiveness.

3. Satan’s Final Deception

At the moment of death, Satan appears to mislead the dying person, presenting false promises and urging them to abandon faith. The Quran states: “And Satan is ever a deserter to man” (4:120).

4. Rejecting Faith Under Pressure

Historical accounts, such as the story of Abu Talib, illustrate how external influences can sway even those close to Islam, leading to tragic endings. The Prophet urged Abu Talib to say the shahada, but he rejected it under pressure from others.

5. Lack of Repentance

Delaying repentance until the brink of death leaves little room for redemption. The Quran warns: *”And do not be like those who forgot Allah, so He made them forget themselves”* (59:19).

6. Dying Preoccupied with Worldly Affairs

Examples include a chess player who, when prompted to say “There is no god but Allah,” instead exclaimed, *”Checkmate”* and died. Similarly, a merchant spent his final moments naming prices. These anecdotes underscore the importance of prioritizing faith over worldly pursuits.

Some events which can spark controversies during or after the burial

Sometimes, there may appear certain matters which can spark momentous controversy and astonishment amongst the mourners, particularly when witnessing unusual scenes such as:

1. Water gushing out from the grave before or after the burial

2. A snake appearing from the grave

3. Fire, smoke, or strange sounds emanating from the grave

4. The ground around the grave is splitting open

5. Or other extraordinary phenomena

From an Islamic perspective, neither the Quran nor any authentic Sunnah establishes such signs as definitive indicators of a good (Husn al-khatimah) or bad (Su’ al-khatimah) ending.

I am not unaware of overzealous storytellers and preachers recounting tales and fables about such indicators, but all the narratives lack legitimacy as evidence in Islamic law. Many of them fall into the following categories:

1. Dreams or superstitions

2. Exaggerations that cannot withstand scrutiny

3. Divine tests for the living, meant to serve as lessons rather than judgments about the deceased

In this regard, some prominent scholars were quick to add the following views on these phenomena

Imam Ibn al-Qayyim (may Allah have mercy on him) in his book Ar-Rūḥ (p. 143), stated: “Some people may see a snake, fire, or hear a sound coming from a grave… However, this is not a religious proof. It may be the work of jinn, or it could be a test from Allah for the people.”

Imam Al-Nawawi (may Allah have mercy on him) in his commentary of Sahih Muslim remarked: “What people narrate about snakes appearing, smoke emerging, or similar phenomena is not reliable evidence. It has no basis in Islamic law, and most of these accounts stem from assumptions, imagination, or superstition.”

Sheikh Ibn Uthaymeen (may Allah have mercy on him) stance in his Open Forum Sessions, once said:

“The emergence of a snake from a grave does not indicate that the deceased is being punished. There may already have been a snake in the soil, and this is a misconception that should be addressed through reason and adherence to Islamic principles.”

However, according to rational and scientific Explanations as well as some scholars and geological engineers, the following rational explanations are provided for these phenomena:

1. Emergence of Water: This could be due to underground water currents passing beneath the grave or a burst pipe.

2. Appearance of Snakes: Graves are often made of soil, which can naturally harbour reptiles. The presence of snakes has no connection to the deceased.

3. Smoke or Fire: This may occur due to the decomposition of organic materials in the soil or reactions with flammable substances.

4. Ground Splitting Open: This could result from a landslide or poor digging techniques during burial.

Thus, the True Criterions for correct evaluation when assessing whether someone had a good or bad ending, the judgment must rely on:

1. Evidence from the Quran and Authentic Sunnah

2. Legitimate signs of a good or bad ending are based on divine revelation, such as uttering the testimony of faith at death, martyrdom, or dying while performing acts of worship.

3. The Deceased’s Conduct During Life

4. The character and actions of the individual during their lifetime are critical indicators. Was the person consistent in prayer? Did they exhibit honesty, repentance, and piety?

Therefore, as much as possible people should avoid any definitive judgments without clear evidence. This is because it is impermissible to declare definitively that the deceased is in Paradise or in Hell based on any unverified phenomena. Consequently, the proper response to such unusual observations such as snakes, water, or smoke emerging from a grave, the following guidelines should be followed:

1. Do Not Rush to Judgment

2. It is forbidden to declare definitively that the deceased is in Paradise or Hell based on such phenomena.

3. Maintain strict and absolute privacy and simply pray for the deceased

In Islam it is obligatory to cover up any strange occurrences and avoid spreading news that could cause confusion or harm to the deceased and their family.

As good Muslims people must recognize that these phenomena are not reliable indicators as such events may be mare be illusions, superstitions, or natural occurrences unrelated to the spiritual state of the deceased.

In essence, phenomena such as water, snakes, smoke, or other unusual events emerging from graves are not established in the Quran or authentic Sunnah as definitive signs of a good or bad ending. Instead, they may stem from natural causes, misconceptions, or divine tests for the living. Thus, the true criterion for evaluating a person’s ending lies in the evidence of the Quran and Sunnah, the deceased’s conduct during life, and refraining from hasty judgments without clear textual proofs.

When such phenomena are observed, the focus should remain on supplicating for the deceased and maintaining discretion to prevent harm or misunderstanding.

Lessons for the Living

The circumstances leading to a good or bad ending are not merely abstract concepts but practical lessons for believers. They remind us to cultivate steadfastness in faith, prioritize the Hereafter, and seek Allah’s pleasure in every aspect of life. By nurturing a strong relationship with Allah through prayer, remembrance, and righteous deeds, we increase our chances of a blessed conclusion.

At the same time, these circumstances warn against complacency and heedlessness. The fleeting nature of this world demands constant vigilance and sincere repentance. As the Prophet (peace be upon him) said, *”A person will be resurrected on what they died upon” (Sahih Muslim). Thus, every moment presents an opportunity to align our hearts with Allah’s guidance.

It should be noted that through authentic texts and scholarly insights, it is clear that some individuals exhibit visible signs of a good or bad ending. However, the primary basis for determining one’s ending remains the teachings of the Prophet Muhammad (peace be upon him). As for observations made by others, these should not be used as definitive judgments. Instead, we leave the matter to Allah and continue to pray for the deceased, seeking His mercy and forgiveness regardless of outward appearances.

Finally, the circumstances leading to a good or bad ending serve as a compass for navigating the complexities of life and preparing for the inevitability of death. By striving for Husn al-khatimah, believers can transform their final moments into a gateway to eternal bliss. Conversely, awareness of su’ al-khatimah compels us to avoid the pitfalls of sin and heedlessness. May Allah grant us all a beautiful ending, forgive our shortcomings, and admit us into His everlasting Paradise. Ameen.