recited aloud, especially if we say that the reason is to make the dying person long for what he hears in this surah. However, if it is feared that the patient may be disturbed by it, or if hearing the reciter recite Surah Ya-Sin may unsettle him, or if there is doubt as to whether the person is actually in the throes of death, then one should not raise one’s voice in reciting it. But if one is certain—for a person who frequently attends those at the point of death knows whether someone has entered the throes of death or not—then, once he knows that the person is in the final agonies of death, he should recite it aloud. There is no harm in this, since the man is at the point of death.

This recitation should not be accompanied by blowing lightly upon the dying person, for this has not been reported.

He should turn him toward the qiblah; and when he dies, it is recommended to close his eyes, …

His statement, “He should turn him toward the qiblah,” means that whoever is present with the dying person should turn him toward the qiblah—that is, position his face in the direction of the qiblah. The dying person may have his back to the qiblah, or his head may be toward the qiblah or in the opposite direction, or he may be facing it. The last of these is the best arrangement. This entails placing him on either his right or left side, whichever is easier, because facing the qiblah is the best manner of sitting, as it is narrated from the Prophet, peace and blessings be upon him, that he said: “The noblest of your gatherings are those in which you face the qiblah.” (1) Also, the Prophet, peace and blessings be upon him, said: “The Sacred House is your qiblah, whether you are living or dead.” (2) This includes the dying person and the deceased after he is buried in