saw his face darkened,” for if he says this, people will think ill of the deceased.

His face may, on the other hand, be radiant; indeed, some people are seen smiling after their death. This need not be concealed.

As for what is unpleasant in a physical respect, the deceased may have something on his skin which he would dislike people to see. As Allah Most High said in the story of Moses: “It will come out white, without harm.” [Ta-Ha 20:22] That is, he may have leprosy which he would dislike people to see. It is therefore not permissible for a person to say, “I saw leprosy on him.” The skin’s colour may also change with black patches, which apparently—and Allah knows best—are blood-related. He should not mention them to people; rather, he must conceal them.

The scholars said: The exception is when he is an adherent of religious innovation who calls others to his innovation, and he is seen in an unpleasant state. In that case, this should be made known, so that people may beware of his calling to innovation. For when people know that his end was in such a state, they will be repelled by his methodology and way. This is undoubtedly a sound and good view, because it wards off the harm that would result from following such an innovator who calls others to his innovation. The same applies if he followed a destructive ideology, such as the Ba‘thists and modernists.

In al-Rawd, he mentioned some excellent words, saying: “He must conceal what is bad, but displaying what is good is not obligatory.” That is, concealing what is bad is obligatory, whereas displaying what is good is not obligatory; however, it is good and encouraged, because it fosters a favourable opinion of the deceased and supplication for mercy upon him, especially if he was a righteous person.

He said: “We hope for the righteous and fear for the sinful”; that is: