the grave. Both hadiths are weak, but they are supported by what al-Hakim and al-Bayhaqi narrated from Abu Qatadah, may Allah be pleased with him: al-Bara' ibn Ma'rur instructed, at the time of his death, that he be turned toward the qiblah. When this reached the Prophet, peace and blessings be upon him, he said: “He has acted in accordance with the natural disposition.” (1) This supports the two preceding hadiths. Otherwise, what appears from the practice of the Prophet, peace and blessings be upon him, and the Companions is that they did not deliberately turn the dying person toward the qiblah. An example is what occurred when the Prophet, peace and blessings be upon him, died: he died in the lap of Aishah, and it is not mentioned that she turned him toward the qiblah. (2) Nevertheless, although these hadiths are weak, they may perhaps reach the level of sound due to corroborating evidence and thus be accepted.

His statement, “When he dies, it is recommended to close his eyes”: all that has preceded applies before death. Once he has died, certain matters are prescribed concerning the deceased.

The first of them is closing the deceased’s eyes. That is, once we are certain that he has died—for when a person dies, his gaze becomes fixed; that is, his eyes open and follow his soul wherever it goes. Thus, when he dies, his gaze will become fixed, and it is recommended to close his eyes. There are two proofs for this: one textual and one rational.

As for the textual proof, it is the Prophet’s action with Abu Salamah: “When he entered upon Abu Salamah and saw that his gaze had become fixed, he said: ‘When the soul is taken, the gaze follows it.’ Those in the house heard him and began to wail”—that is, they realized that the man had died. “The Prophet, peace and blessings be upon him, then said: ‘Do not supplicate against yourselves except for good, for”