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Islam: A Guide for Jews and Christians - Electric Scotland

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256 t CHAPTER TEN<br />

dead must occur, a prodigious <strong>and</strong> troubling event. It is then that<br />

the wicked <strong>and</strong> the good, the sheep <strong>and</strong> the goats, the “companions<br />

of the right h<strong>and</strong> <strong>and</strong> the companions of the left h<strong>and</strong>”<br />

(Quran 56:8–9) will be solemnly summoned to God’s tribunal,<br />

their virtues <strong>and</strong> vices spelled out—angels have been recording<br />

these in books (82:10–12)—<strong>and</strong> judgment rendered. It is in fact<br />

no different from what was decreed <strong>for</strong> each individual at the moment<br />

of death; now, however, God’s justice is vindicated to all. The<br />

judgment itself is swelled by the desire to make certain that no<br />

heroes <strong>and</strong> particularly no enemies of God go unnoted. This is a<br />

time <strong>for</strong> settling some very human scores since the enemies of God<br />

often live up the street or in the house next door, as is graphically<br />

illustrated by the Quran, where one unhappy Meccan, Abu Lahab,<br />

is consigned by name to hell in sura 111.<br />

Acts 1 <strong>and</strong> 2 of the eschatological drama are broad canvases <strong>for</strong><br />

painters <strong>and</strong> poets; Act 3, “Punishments <strong>and</strong> Rewards,” has ample<br />

graphic space as well, but it became more precisely the scratch pad<br />

<strong>for</strong> the theologians <strong>and</strong> jurists who there, in the midst of the cool<br />

running waters of Paradise <strong>and</strong> raging flames of Hell, had to explain<br />

how any of this could happen.<br />

The Muslim Dead<br />

The drama begins with death. The rituals surrounding death <strong>and</strong><br />

the dead are simple ones in <strong>Islam</strong>. The body of the deceased is<br />

ritually washed <strong>and</strong> wrapped in a shroud, some brief funeral<br />

prayers (janaza) are said in a mosque immediately after the canonical<br />

salat, <strong>and</strong> the interment—cremation, which is traditionally <strong>for</strong>bidden<br />

in Judaism <strong>and</strong> Christianity, is likewise not countenanced<br />

in <strong>Islam</strong>—takes place as quickly as possible, sometimes on the very<br />

day of death. The Quran says nothing of this; its attention is directed<br />

almost exclusively to the larger stage of the yawm al-din,<br />

the Day of Judgment, as it is called in both Arabic <strong>and</strong> Hebrew.<br />

In the face of this quranic silence on what happens between<br />

death <strong>and</strong> the Judgment, the events that follow an individual Muslim’s<br />

death unfold in a somewhat confused fashion in the literature

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