Muslim

Hadith Commentary: Benefits and Issues: (1)
When a person's soul departs from his body, his eyes follow it, which is why they remain open upwards. Therefore, the eyes of the deceased should be closed.

(2)
Angels are present near the sick and the dying, so at the time of death, one should not utter such words that become a curse against oneself, because the angels say "Ameen" to them.

(3)
People of knowledge and virtue should go to the homes of their friends and loved ones on such occasions so that they can provide proper guidance in these circumstances, prevent them from wrongful actions, and supplicate for forgiveness for the deceased. They should also pray for goodness for the survivors, teach them the method and etiquette of supplication through their actions, and thus eliminate the need for the customary mourning gatherings prevalent in the country, which are not established from the Shariah.

Benefits and Issues:
After the soul has departed, the very first thing that should be done with the deceased is that their eyes should be closed, supplication should be made for them and for their family, and the body should be completely covered.

Commentary:
Benefits and Issues:

➊
The meaning is that when the soul departs, the gaze follows it.
But how far can the gaze pursue it?
The pursuit lasts only for a few moments.
After that, every limb of the person becomes senseless,
and the eyes too become senseless and devoid of light.
Now, what is the benefit of leaving them open? Now, he will not be able to see with those eyes.

➋
The wisdom in closing the eyes is that if the deceased’s eyes remain open, it presents an unpleasant sight.
And some people may feel fear because of it.
But if the eyes are closed, the outward appearance resembles sleep,
which is a familiar sight.
In this way, the deceased appears in a dignified manner to the onlooker.
The respect for a Muslim demands that his body not be left in a manner that presents an unpleasant sight.

Linguistic Explanation:
«شَقَّ » With a fathah on the "sheen". It is in the active voice.
«بَصَرُهُ » His eye.
In the nominative case, this is the subject (fa'il) of "shaqqa" when it is considered intransitive. In the accusative case, it is the object (maf'ul), in which case the verb is transitive and its subject is a hidden pronoun referring to Abu Salamah, meaning Abu Salamah's eye was open. The eye remaining open is an allusion to death, because the gaze of the deceased does not return but remains open.
«فَاَغُمَضَهُ » He (sallallahu alayhi wa sallam) closed it, meaning he joined the eyelids together.
«قُبِضَ » This is in the passive voice.
«فَضَجَّ » The "fa" here is for sequence, meaning then the family, upon hearing of his death, began to cry and wail out of anxiety and distress. Perhaps, like in the days of ignorance, they were saying «وَاوَيْلَاه» and «وَاثُبُورَاه», so the Prophet (sallallahu alayhi wa sallam) instructed them not to say such things, but rather to supplicate for good and well-being, because the angels say "Ameen" to your supplications.
«تُؤَمْنُ » Is derived from "ta'min", meaning they say "Ameen".
«وَافْسَحَ » Make it spacious and wide.
«نَوّرُ» Is the imperative form from "tanweer", meaning create light for him in his grave.
«وَاخْلُفْهُ » From the form «نَصْرَ يَنْصُرُ», meaning become his deputy and representative. Such a representative who fulfills all his needs.
«فِيِ عَقِبِه » With a fathah on the "ain" and a kasrah under the "qaf". Here, "aqib" refers to those left behind, meaning: O Allah! Whatever the deceased has left behind in the world from family, children, etc., become their deputy and protector.

Benefits and Issues:
➊ From this hadith, it is understood that when the soul of the deceased departs from the earthly body, the eyes generally remain open; they should be closed immediately, because after the body cools, closing the eyes becomes difficult. If the eyes remain open, it causes fear and dread from the corpse.
➋ This hadith shows that the family and relatives of the deceased should be present with him, so that if he wishes to say anything or give any advice before dying, they can bear witness to it.
➌ This hadith also shows that supplication for forgiveness and mercy for the deceased can be made before the funeral prayer (salat al-janazah), as the Prophet (sallallahu alayhi wa sallam) supplicated for Abu Salamah (radi Allahu anhu). However, raising the hands and making a collective supplication at this time is not established.

Explanation:
Abu Salamah (radi Allahu anhu)
His name was Abdullah bin Abd al-Asad al-Makhzumi al-Qurashi. He was the cousin of the Messenger of Allah (sallallahu alayhi wa sallam). He was a foster brother of the Messenger of Allah (sallallahu alayhi wa sallam) and Hamzah (radi Allahu anhu); both were nursed by Thuwaybah, the freed slave woman of Abu Lahab. He migrated to Abyssinia with his wife Umm Salamah (radi Allahu anha). He participated in the Battle of Badr. He was wounded in the Battle of Uhud. The wound initially healed but later worsened, and he passed away on the third of Jumada al-Awwal in the year 4 AH. After the death of Abu Salamah (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) brought Umm Salamah (radi Allahu anha) into the Prophet's household in the month of Shawwal.