Qur'an: 14:1
"Alif Laam Raa. A book which we have revealed to you (Muhammad) so that you may lead the people from out of the darkness’ into the light by their Lord's leave to the path of the All-Mighty, the Praiseworthy."

The Qur’an is a Message from Allah to humanity. It was transmitted in a chain starting from the Almighty Himself (swt) to the Angel Gabriel to the Prophet Muhammad (pbuh). This message was given to the Prophet (pbuh) in pieces over a period spanning approximately 23 years (610 CE to 622 CE). The Prophet (saas) was 40 years old when the Qur'an began to be revealed to him, and he was 63 when the revelation was completed. The language of the original message is in Arabic and has been translated today into many other languages so Muslims throughout the world have access to the message.

The Qur'an is one book of the two which form the basis of Islam. The second book is the Sunnah of the Prophet (saas). The Qur'an is different from the Sunnah in that it is literally the Words of Allah, whereas while the Sunnah is inspired by Allah but its wording and actions are specifically related to the Prophet (pbuh). The Qur'an has never been expressed as the words of any human. Its wording is original letter for letter as dictated by no one but Allah.

Prophet Muhammad (saas) was the final Messenger of Allah to humanity, and therefore the Qur'an is the last Message which Allah has given humanity. The Quran’s predecessors were the Torah, Psalms, and Gospel. Allah has guaranteed that He will protect the Qur'an from human tampering, thus Muslims and non Muslim readers can find exact copies of the Quran throughout the world. The Qur'an today is the same as the Qur'an revealed to the Prophet Muhammad (pbuh).

The Qur'an covers a wide variety of topics, including evidence to support its claim of being the Word of the Creator, stories of earlier generations and rules which humanity is asked to obey in addition to information about the Hereafter.

Qur'an: 59:7
“And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allah: truly Allah is severe in punishment.”

In Islam, the Arabic word Sunnah is the term used to describe the way Prophet Muhammad (pbuh), the Messenger of Allah, lived his life. The way he lived his life is an example for all Muslims, or those who accept Islam, to follow. His life was such that his wife called him "a walking Qur'an."

The Sunnah is the second source of Islamic jurisprudence, the first being the Qur'an. Both sources are

indispensable; one cannot practice Islam without consulting both of them. The Arabic word hadith (pl. ahadith) is very similar to Sunnah, but not identical. A hadith is a narration about the life of the Prophet (pbuh) or what he approved - as opposed to his life itself, which is the Sunnah as already mentioned.

According to Muhaddithiin [scholars of hadith -Ed.] Sunnah stands for 'what was transmitted on the authority of the Prophet, his deeds, sayings, tacit approval, or description of his sifaat (features) meaning his physical appearance. However, physical appearance of the Prophet is not included in the definition used by the jurists.
Hadith literature means the literature which consists of the narrations of the life of the Prophet and the things approved by him (the term was used sometimes in a much broader sense to also cover the narrations about the Companions [of the Prophet -Ed.] and Successors [to the Companions -Ed.], as well).

The science of hadith evaluation originated in Islam in the 7th and 8th centuries as Islamic scholars were confronted with the daunting task: of preserving the knowledge of the Sunnah of the Prophet (pbuh).

The Qur'an and Sunnah are the only two books through which Allah directly teaches Muslims about Islam thereby making clear an important principle of Islam: ‘If any man or woman engages in a belief or action that clearly contradicts the Qur'an or Sunnah such belief or action; is not and should not; be considered `Islamic. This principal applies all times. Therefore one should not and cannot equate a Muslim as Islam in that Islam is a way of life and a Muslim is a person who claims to follow that way of life. Thus while an individual may claim to be a Muslim their limited knowledge in Islam can and may guide them to un-Islamic actions and behaviors.
 

There are five pillars of Islam- belief in one God, prayer, charity, fasting and pilgrimage.

2) PRAYER
Salat is the name for the obligatory prayers which are performed five times a day. Facing the Qiblah is one of the requirements for the prayer to be acceptable. All scholars agree that one must face the Masjid al-Haram (in Mecca) during every prayer.
Qur’an: 1:44
“Direct your face to the Masjid al-Haram; Wherever you may be, turn your faces to it"

In prayer there is a direct link between the worshipper and God. Performance of the five daily prayers is one of the most important, of all the obligations, as it is the real demonstration of our submission to Allah. When we leave all our pleasure and sleep, and come to bow down in humility and obedience to our Creator; we show real submission, in action, not just words. When we pray, we recite the Qur’an- Allah’s own words and feel Allah’s presence, and ask His guidance. We say: “Show me the Right Path and Save me from your Wrath”. Prayer is talking to God Himself, with no one in between. We stand alone with The Creator of all the heavens and earth. The King of all mankind, The Powerful, The Sustainer of the universe; He who gives us full attention. He hears all that we recite and is aware of our inner thoughts and feeling and is in direct communication. The direct contact – between us and Allah the Almighty- during the day and night, five times a day is to remind us of our duties and responsibilities towards Him and fellow man. Prayers are constant reminders to man of his role in life, and the purpose of it. Prayers are also an opportunity to ask Allah’s forgiveness and pardon when one falls into temptations.
There is no hierarchical authority in Islam so prayers are led by a learned person who knows the Quran. The five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation. Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall and while it is preferable to worship together in a mosque, a Muslim may pray almost anywhere.

Download Learn Prayer info
 
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If you want to run this prayer time schedule please click the following url:
http://www.islamicity.com/PrayerTimes/nPrayerTimesPartner.asp

3) ZAKAT'
Zakat is charity and one of the most important concepts of Islam in that all things belong to God, and that includes wealth which is held by human beings in trust. Zakat is a collection of charity from only Muslims and distributed to only Muslims. Zakat is not used for building a mosque or other place of worship. It is not proper to transfer Zakat monies from one city or country to another, except when dire need exist. However, it is allowed to transfer zakat monies to a needy family or family member in another city or country.
The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need. Zakat is an act of worship performed through obligatory charity by donating a portion of one’s wealth as commanded by Allah. Zakat is the backbone of the economic system in Islam. It is wealth given from the rich to be returned to the poor to prevent accumulation of all wealth in a few hands. The payment of Zakat purifies the heart of the giver whose submission of wealth to zakat receives the Blessings of Allah, who promises to reward the giver and multiply their credit many times. When one gives Zakat he worships Allah by sacrificing his money in the service of Allah.

Requirements of Zakat:
Niyat (Intention): Zakat is an act of worship and as such an intention of paying Zakat is necessary before giving zakat. After calculating the amount that must be given the intention should be made and the calculated amount taken out.

Nissab: Nissab is the minimum amount of wealth a Muslim possesses throughout the year. Prophet Muhammad (pbuh) determined the Nissab as equal to the value of 20 dinars (mithqals) of gold. A Muslim pays Zakat at a rate on the total amount of wealth possessed. The rate of Zakat was laid down by the Prophet Muhammad (pbuh) at 2.5% from savings in “haul” (wealth excess one possesses for a year.) Therefore, a Muslim must hasten to pay his share of Zakat before the Islamic year ends.

The rate of Zakat on silver and gold is also 2.5% of the actual value or its current market value. This includes paper money, gold, silver, bank account, saving account, stocks, Mutual Fund, Bonds and collectable debts. However, it does not include women’s personal jewelry, (jewelry is not subject to zakat unless its amount is excessive or is for business purposes. However, some scholars are of the opinion that a woman’s gold or silver jewelry is included for payment of zakat), a dwelling or building, personal car, clothing, tools and equipment used for trade or business. Note: 20 dinars of gold are equivalent to 85 grams or 3.0 ounces of gold. Nisab is 3 oz of pure gold valued at approximately $800, as of November 7, 2000. A complete Islamic calendar year should pass starting from the very first day of the Nisab’s possession  to be included for zakat.

Zakat Ul-Mal Calculation
Zakah can be defined as that portion of a man’s wealth, which is designated for the poor. It constitutes one of the five pillars of Islam.
 

Step No.	Explanation	Amount U.S. $
1	Cash on hand and in bank
2	Gold and Silver (Coins, Bars, Jewelry…ect) *
3	Non-delinquent loans (Money you loaned to others and expect to be repaid)
4	Shares of Stocks
5	Loans (Money you borrowed for business only)
6	Business Inventory (Market value of inventory items at the Zakat due date)
7	Real Estate (Designated for sale)
8	Net profits from business
9	Total amount (Add lines 1 through 8)
10	If the amount on line 9 is less than the Nisab **	Zakat ul-mal is not required
11	If the amount on line 9 is greater than the Nisab** Zakat is Due (see below)	Total amount on line 9 Multiply (x) Times 0.025

 
Zakat Ul Fitr
Zakat ul-fitr is a type of sadaqah, (fund) which must be paid by every Muslim, young and old, male and female, at the end of the month of Ramadan (the month of fasting).
Its purpose is to purify one who fasts from any indecent act or speech and to help the poor and the needy.
The required amount of Zakat ul-fitr is one sa’ (One Sa’ equals approximately three Kilograms) of wheat, barely, raisins, dry cottage cheese (aqit), rice, corn, or similar items considered as basic food.
The amount of Zakat ul-Fitr is approximated to be $8 per person
 
Zakat Ul-Fitr Calculation
Multiply the Number of family members times (x) $8 each to get the total Zakat Ul Fitr Amount Due
 
4) SAUM

Fasting which is also called saum occurs annually every year in the month of Ramadan. Muslims fast from, before sunrise until the sunsets abstaining from all food, drink, and sexual relations. The sick, elderly, those on a journey and pregnant or nursing women are permitted to abstain from the fast and make up an equal number of days later in the year if physically able. Individuals unable to make up the missed fasting days should feed a needy person for every day missed. Children begin to fast and observe prayer from puberty, although some may start earlier. Fasting is obligatory and is superseded in importance only by obligatory prayers (Salat). Ramadhan, is the ninth month of the Islamic lunar year.

In Islam fasting is an act of worship and submission to the will of Allah. The very first passages of the Holy Qur’an were revealed to the Prophet Muhammad (P.b.u.h.) during the month of fasting-Ramadhan. Fasting is to be done only for the sake of gaining Allah’s pleasure. Fasting teaches discipline and self-control as well as giving one the spirit of patience and it strengthens ones’ faith. Fasting helps one to be more able to resist temptation towards doing unlawful things. It also teaches self restrain from evil actions and words. By fasting, a Muslim asks Allah’s forgiveness and atones for sins and mistakes. Fasting is a form of personal struggle and training and by fasting; the hunger one experiences internalizes more compassion for the poor and needy.

There are six beliefs in Islam- Oneness of God, the Angels, Books, Messengers, Day of Judgment and Fate.

1. Belief in One God

Whose proper name is Allah, in Aramaic and the language of Jesus (pbuh).
We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs.
We believe He is the true God and every other so-called deity is false. We believe in His oneness that He has no associates in His divinity, His God ship, His names, or His attributes.
Qur'an: (19:65)
"He is the Lord of the heavens and the Earth and all that is in between them so worship Him and be patient in His worship; do you know any equal to Him?"
 

2. Belief in the Angels
We believe in the existence of all the angels of Allah.
Qur’an: (21:26).
“…They do not speak before He does and they act only by His command.”
 

3. Belief in the Books
We believe that Allah revealed books to His Messengers as proof against mankind and as a guidance for the righteous. We believe that Allah sent down a book with every messenger because He says:
Quran: (57:25)
"Indeed We sent down Our messengers with the clear signs and We sent down with them the book and the balance, so that people may uphold justice"
We believe in the original books that were revealed:
The Torah, which was revealed to Moses (pbuh)
Qur’an: [5:44}
"Surely, We sent down the Torah, wherein is guidance and light; by its laws the Jews have been judged by the prophets who surrendered themselves to Allah, the rabbis and the doctors of law, because they were entrusted the protection of Allah's book and were witnesses thereto."

The Gospel, which Allah revealed to Jesus (pbuh): The Gospel is a confirmation of the Torah and a complement to it.
Qur’an: [5:46] and [3:50] respectively
"And we gave him the Gospel, wherein is guidance and light and confirming the Torah before it, as a guidance and an admonition to the God-fearing." "And to make lawful to you certain things that, before, were forbidden to you.”

The Psalms, which Allah gave to David, (pbuh)

The Tablets of Abraham and Moses, (peace be upon them)

The Glorious Qur'an, which was revealed to Prophet Muhammad(pbuh) the Seal of the Prophets.
Qur’an: [2:185]
"It is …guidance to the people and clear signs of guidance and the criterion between right and wrong."
The Qur'an confirms the scripture that was before it and stands as a guardian over it.
Qur’an: [15:9]
"Indeed, We sent down the message and We will guard it… [till the Day of Judgment].”
 

4. Belief in the Messengers
We believe that Allah has sent to His people Messengers who were "bringing good tidings and warning, so that mankind might have no argument against Allah, after the Messengers.
Qur’an: (4: 165)
“Allah is All-mighty, All-wise"

We believe that the first among the messengers is Noah and the last is Muhammad, peace be upon them all:
Qur’an: (4: 163) and (33:40) respectively
"We revealed to you as We revealed to Noah and the prophets after him" and "Muhammad is not the father of any of your men, but the Messenger of Allah and the Seal of the Prophets."

We believe that there is no prophet after Muhammad Allah's Messenger, (pbuh). We believe whoever claims prophet hood after him, or believe in anyone claiming it, is a disbeliever and one who rejects Allah and His Messenger.
 

5. Belief in the Day of Judgment
We believe in the Final Day, which is the Day of Judgment, when people will be resurrected and then told to remain in the abode of enjoyment or in the abode of severe punishment. We believe in the resurrection, which is Allah's bringing to life all those who have died, and when Israfil shall blow the horn for the second time.
Qur’an: (39:68) and (21: 104) respectively
"And the trumpet shall be blown, and all who are in the heavens and who are in the Earth shall fall down fainting, except those that Allah shall spare. Then, it shall be blown again and they shall rise gazing around them.” People will arise from their graves, answering the call of the Lord of the universe. They will be barefooted, naked, and uncircumcised:
"As We started the first creation, so We shall bring it back again. This is a promise from Us, so We shall assuredly fulfill it."
 

Masjid (mus-jid)

Masjid an-Nabawi
The Prophet’s mosque in Medinah where the Prophet’s tomb is located. Another name for Masjid an Nabawi is Masjid ar-Rasool. It is the second greatest Masjid in Islam.
 

Masjid-al-agsa
The great mosque in Jerusalem
 
Masjid at-taqwa
"The mosque of taqwa", the first mosque to be built by the prophet and his companions at quba'
 

Tahiyat al-masjid
"The greeting of the mosque", two rak `ats (extra prayers) which are prayed on entering a mosque
 

Who are the Muslims?
Quran: 9:71
“The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in Power, Wise. “

Qur'an: [49:13]
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)."

Muslim literally means someone who is in a state of Islam (submission to the will and law of Allah). The message of Islam is meant for the entire world and anyone who accepts this message becomes a Muslim. A female (woman) Muslim sister is also called `Muslimah'.

Muslims come from all different races, ethnic groups, cultures and nationalities from throughout the world. They are from Nigeria to Bosnia, from Morocco to Indonesia. Islam offers a universal message for everyone. The companions of the Prophet Muhammad (pbuh) were not only Arabs but also Persians, Africans and Byzantine Romans.

A Muslim is not considered a believer until he or she loves and cares for another Muslim like they love and care for themselves. Muslims in Asia love and care for their Muslim sisters and brothers regardless of whether they reside in Asia, Africa, Arabia, Europe, South America, Mexico, Canada the Philippines, USA or anywhere else. A difference in wealth, status, ethnicity, language, geography, skin color, etc., is no barrier between the peoples in Islam. The only differences of peoples in Islam are in their degree of faith, piety, love and obedience to Allah.

Currently there are approximately one billion Muslims throughout the world inclusive of varied races, nationalities and cultures across the globe. The peoples of Islam are united by their Islamic faith. About 18% of all Muslims are Arabs and live in the Arab world while the world's largest Muslim population is in Indonesia. Substantial parts of Asia and most of Africa also comprise a large percentage of Muslims with minority Muslim populations in the Soviet Union, China, North and South America and Europe.

The original meaning of the word “nikah” is the physical relationship between man and woman known as marriage in Islam.  Nikah is also a secondary word used in reference to the contract of marriage which makes the marriage relationship lawful. Marriage in Islam should only be undertaken after both parties gain an understanding of all that Allah has prescribed, in terms of rights and obligations, as well as gaining an understanding of the wisdom behind the institution of marriage.

Procreation: One of the most important purposes of marriage is to continue mankind through increasing the Muslim population. However, it Islam stresses that the goal of marriage and procreation is not simply to produce a child (ren) that will live into the next generation or just to carry on a family name. Procreation in Islam is for producing righteous a child or children who will be obedient to Allah and who will be a source of reward for their parents after they die.
 

Pleasure: Men are inclined toward women and women are inclined toward men.   Marriage is the institution which fulfills that inclination and desire by channeling them in ways pleasing to Allah Most High.

According to some Hanafi scholars:
1. If a person feels certain that he will commit something forbidden if he does not marry and he has the financial ability to marry, then marriage is in his case fardh (the highest level of the obligatory in Hanafi terminology).
2. If a person has the ability to marry, treat his wife properly and fears (strong probability) that he will engage in unlawful acts if he doesn't, marry, then marriage in his case is wajib (obligatory).
3. If a person does not have the financial or physical means to marry or feels certain that he will not treat his wife properly then marriage in his case is haram (forbidden).
4. If a person has the means to marry, but feels strongly that he will not treat his wife properly, marriage in his case is makrooh (disliked).
5. If a person has the means to marry and has no fear of mistreating his wife or of committing the unlawful if he doesn't marry, then marriage in his case is mustahabb (preferred).

According to the Dhaahiri (Literalist) Opinion, marriage is considered fardh 'ain – an absolute and individual obligation. 

The following is from the Prophet (pbuh):
Hadith – Narration - Bukhari & Muslim
"O young men, whoever among you has the ability, let him marry."  

Marriage in Islam is a religious duty, a moral safeguard and a social commitment for those who believe in Allah. Marriage is enjoined upon all Muslims who are capable of meeting the responsibilities. Marriage is a relationship of giving mutual fulfillment, love, peace, compassion, comfort and hope. Marriage between a man and woman is the normal course for one’s life.

In Islamic marriages there is no community property between husbands and wives. Anything a wife owns prior to or after marriage is hers. The husband is solely responsible for the economic maintenance and security of the wife and family. Additionally the husband must provide the wife, a lifestyle similar as she was used to, before marriage.

Islamic marriages are viewed as a three way commitment whereby the partners make oaths to each other and to Allah. The provisions and laws, for personal behavior, in Islamic marriages apply to both men and women as both individuals physical and mental needs are equally legitimate and must be seriously taken into consideration.

When a man and a woman marry it is wished they remain in wedlock forever. However, circumstances and situations arise where differences between them become so pronounced it is best to sever the relationship. Islam lays down specific procedures for this separation. In Islamic terminology the dissolution of marriage is called Talaaq (divorce) wherein both a man and a woman have an equal right to pursue it. The only difference is that a man divorces a woman while a woman demands a divorce from her husband.

If a husband has decided to divorce his wife, he should wait until she has completed her menstrual cycle and desist from any further intimate relationship with her. He should then utter the divorce Talaaq sentence just once. The wife, after being divorced in this way must stay in her husband's house for a period of three menstrual cycles. This period is called Iddat. If a woman no longer has menstrual cycles, due to age, disease or any other reason and a chance of pregnancy exists, then she must wait for three months. For a pregnant woman the period of Iddat is until the birth of the child. In cases of annulment for a newly married couple whom have had no intimate contact divorce does not require any period of Iddat for the wife. There are two basic reasons for this waiting period: 1) to ascertain whether a wife is pregnant or not so that the lineage of the child does not remain a matter of doubt, and 2) to give the husband and other family members a chance to rectify the situation, especially in matters where emotions and feelings are running high.

During the period of Iddat:
(a) The husband cannot make the wife leave the house unless she is guilty of adultery. Neither should the wife leave the house by her own choice.
(b) The wife, if she is pregnant, must not hide her pregnancy.
(c) The husband should continue to provide financially and material support for the wife.
(d) If the husband changes his mind he can revoke his decision for divorce according to the Qur’an by calling in two witnesses to testify to his change of decision.

If after the period of Iddat the husband is still firm in his decision to divorce he and the wife are considered permanently separated. The ex-wife is now free and if she wishes she may marry another person, she has all the right to do so and must not be inhibited in any way. Also, if circumstances change between the ex wife and ex husband they wife can remarry her former husband.

The Quran states that it is not lawful for a husband to take back any property, assets or gifts including the mehr (dower) or any and every other type of gift given to the wife before or during the marriage. Not only should the husband not take back anything he gave he should, in fact, give the ex wife something, at the time of their separation. If the mehr has been fixed but the divorce occurs before the husband and wife have had contact, he must provide half of any money promised her unless the wife forgoes it. Although it is better that he should give her all the money.

If the husband changes his decision for divorce, during the Iddat period, there is no need for re-marriage. The two shall be considered as husband and wife once again. If after canceling the divorce and a situation comes up a second time where the husband intends to divorce his wife again the Quran states he can exercise his right of divorce a second time as well. He should pronounce just one talaaq sentence to repudiate his wife and the post-divorce period is to be observed in the manner previously described. Again, if the husband wishes he may reverse his decision, during the Iddat period, in which case the divorce shall be considered null and void and the two shall once again be husband and wife.

If a third situation regarding divorce arises between the parties the Quran states the husband can exercise his right a third time, by again pronouncing the talaaq sentence for divorce. He and his wife shall be permanently separated, the third pronouncement for divorce is made and he is not required to support nor provide shelter for her, unless she is pregnant in which case he must provide for her, until the birth of the child. After divorcing his wife for the third time, he cannot re-marry her, unless or until she marries another person and gets divorced from that person --- which divorce from the other person should not be done as a secret/ intentional plan.

Additionally, the Qur’an does not approve of a husband’s utterance of three divorce sentences in one go; i.e., pronouncing three consecutive talaaq sentences in one instance, nor pronouncing each, of the three sentences in three months.

When the Prophet (sws) came to know that a certain person had divorced his wife by pronouncing three divorce sentences one after the other, he stood up in anger and said: "… such playful attitude has been adopted with the Book of Allah." (Chapters: Nisaai, Kitaab-ut-Talaaq)
Quran: (2:229)
"…Divorce [in which the husband can revoke his decision in the Iddat period] is permitted twice only."

If a woman demands a divorce from her husband and the husband refuses, she has the right to take the matter to court. A common misconception is that she must give some wealth to her husband when separation occurs. The Quran states it is not at all permissible for the husband to demand anything from his wife. However, if the husband has gifted a lot of his wealth and property to her and is afraid that her divorcing him would cause him to lose all his riches the wife may forgo some or all of her share and return it to the husband to end the whole affair. Such a case shall be viewed as an exception and not a general principle held and practiced and is allowed when wealth is the husband's only reason for not allowing his wife the divorce.

An important issue which must also be considered in divorce is the fate of any children which is basically a matter to be left to the discretion of the court, because a major consideration, in any divorce has to be the welfare of the children. The court can decide in favor of the father or mother, depending upon who is or will be capable, more responsible and beneficial to the children.

Customs and Restrictions
"Haram" is the Arabic word for "Forbidden" or "Unlawful." Halal is the Arabic word for “Permissible.” Islamic dietary law is much simpler that the dietary laws followed by Jews and the early Christians.

The Prophet (pbuh) of Islam taught: “…your body has rights over you…” thus the consumption of wholesome food and drink leading to healthy lifestyles are viewed by devout Muslims as religious obligations. It is reported the Prophet (pbuh) also said:

“Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!”

I. Foods Muslims Eat and Drink
Certain foods and products are forbidden (haram) to Muslims
Qur’an: 5:4
“…Forbidden unto you for food are: carrion, blood, and swine flesh and that which has been dedicated unto any other God and the strangled and dead through beating, and the dead through falling from a height, and that which has been killed by (the goring of horns) and the devoured of wild beasts, saving that which you make lawful (by the death stroke) and that which has been immolated unto idols; (forbidden) also is the division (of meat) by raffling with arrows; this is impiety…”

It was reported the Prophet (pbuh) said
Narrated by Abu Huraira:

"Allah, the Almighty is pure and accepts only that which is pure. The Almighty has said, Eat of the pure things, and do righteous actions. Oh, you who believe! Eat of the pure things that Allah has given you."

II. Forbidden Foods According to the Qur'an:
1.Alcohol or liquor
2.Pork - and any pork products; i.e., some types of gelatin, lard and leather goods from the pig are forbidden to Muslims.
3.Carnivorous (meat eating) animals and birds, e.g. lions, tigers, vultures, eagles, etc.
4.Other animals: donkeys, monkeys, elephants.
5.Any animal that has died due to natural causes, killed by some wild animal, or dying by a fall or blow.
6.Blood
7.Drugs (except as required for medical purposes).

III. Customs about Eating
Muslims normally eat together as a family, which often includes friends, from a large platter using their right hands.

There are four main sources of Islamic law:

The Qur'an
Muslims believe the Qur'an to be the direct words of Allah, as revealed to and transmitted by the Prophet Muhammad. All sources of Islamic law must be in essential agreement with the Qur'an, the most fundamental source of Islamic knowledge. When the Qur'an itself does not speak directly or in detail about a certain subject, Muslims only then turn to alternative sources of Islamic law.

The Sunnah
During his lifetime, the Prophet's family and companions observed him and shared with others exactly what they had seen in his words and behaviors - i.e. how he performed ablutions, how he prayed, and how he performed many other acts of worship. People also asked the Prophet directly for rulings on various matters, and he would pronounce his judgment. All of these details were passed on and recorded, to be referred to in future legal rulings. Many issues concerning personal conduct, community and family relations, political matters, etc. were addressed during the time of the Prophet, decided by him, and recorded. The Sunnah can thus clarify details of what is stated generally in the Qur'an.

Ijma' (consensus)
In situations when Muslims have not been able to find a specific legal ruling in the Qur'an or Sunnah, the consensus of the community is sought (or at least the consensus of the legal scholars within the community). The Prophet Muhammad once said that his community (i.e. the Muslim community) would never agree on an error.
 
Qiyas (analogy)
In cases when something needs a legal ruling, but has not been clearly addressed in the other sources, judges may use analogy, reasoning, and legal precedent to decide new case law. This is often the case when a general principle can be applied to new situations.
 

Shari`ah and Fiqh
As Muslims strive to remain on the straight path, they need to discern the right from the wrong in every aspect of their lives. The Shari`ah (sacred law) and the Fiqh (Islamic jurisprudence) provide rulings in different matters.
 

Shari`ah
The Arabic word shari`ah refers to the laws and way of life prescribed by Allah (SWT) for his servants. The shari`ah deals with the ideology and faith; behavior and manners; and practical daily matters.
 

Qur 'an: 5:48
The Arabic word shari`ah refers to the laws and way of life prescribed by Allah (SWT) for his servants. The shari`ah deals with the ideology and faith; behavior and manners; and practical daily matters.

Qur 'an: 5:48
"To each among you, we have prescribed a law and a clear way.”

Shari`ah includes the Qur'an and the Sunnah of the Prophet (pbuh). The Qur'an is the direct word of Allah (SWT), and is the first most important source of guidance and rulings. The Sunnah of the Prophet (pbuh) is the second source of guidance and rulings. The sunnah is an inspiration from Allah (SWT), but relayed to mankind through the words and actions of the Prophet (pbuh) and his concurrence with others' actions. The sunnah confirmed the rulings of the Qur'an and details some of the concepts, laws and practical matters which are briefly stated in the Qur'an in addition to giving some rulings regarding matters not explicitly stated in the Qur'an.
 

Fiqh
The Arabic word fiqh means knowledge, understanding and comprehension. It refers to the legal rulings of the Muslim scholars, based on their knowledge of the shari`ah; and as such is the third source of rulings. The science of fiqh started in the second century after Hijrah, the Prophet’s (pbuh) migration when the Islamic state expanded and faced several issues which were not explicitly covered in the Qur'an and Sunnah. The rulings of fiqh are based on the unanimity of Muslim scholars and direct analogies and are binding. There are four Muslim Sunni schools of thought, Hanafi, Maliki, Shafi'i and Hanbali that are identical in approximately 75% of their legal conclusions. Variances in the remaining areas are traceable to methodological differences in understanding or authentication of the primary textual evidence.
 
Rulings of the Shari`ah
The rulings of shari`ah for all our daily actions are five: prescribed, recommended, permissible, disliked and unlawful. The distinctions between the five categories are in whether their performance (P) and nonperformance (NP) is rewarded, not rewarded, punished or not punished. The prescribed (fard) is also referred to as obligatory (wajib), mandatory (muhattam) and required (lazim). It is divided into two categories:

Personally obligatory (fard al-'ayn), which is required from every individual Muslim (e.g. salah and zakah) and
Communally obligatory (fard al- kifaya), which if performed by some Muslims but is not required from others (e.g., funeral prayers).

The performance and nonperformance of the permissible/ allowed (mubah) is neither rewarded nor punished.
Nonperformance of both the disliked (makruh) and the unlawful/prohibited (haram) is rewarded. Performance of the unlawful is punished, but that of the disliked is not punished
 

THE REQUIREMENTS FOR THE SCHOLAR AND
THE CONDITIONS FOR THE DA’IYA

The following conditions are required for a scholar to master Islamic jurisprudence (law) and enable him to issue a judicial ruling (fatwa). Alkhateeb reported from Imam Shafi’i in his book “The Scholar and The Student of Islamic Knowledge” as saying:
It is not permissible for anyone to give a judicial ruling in the religion of Allah except
A man who is knowledgeable in the Book of Allah, its abrogate and abrogated verses, its decisive and allegorical, its interpretation, the revelation of verses in Mecca and Madinah. Moreover, he has to have the knowledge of its absolute, unrestricted, and restricted verses, and the reason for the revelation, its general and detailed verses and various aspects of its Quranic recitation.
He has to be very well acquainted with the tradition of the Prophet (peace be upon him) that he has committed it to memory, and he is knowledgeable with the abrogation in it, the authentic, the weak, and the good hadith. He has to be knowledgeable with the science of character of the narrators and the authentic chain of authority on narration.
In addition, he has to be knowledgeable in the Arabic language and its science of rhetoric, styles of meaning, and metaphors.
He has to have depth of understanding of poetry and what he needs of it to interpret the Qur’an and the tradition (Sunnah).
He further has to be well acquainted with the study of the current reality of society as well as the diversity of people of various cities and lands.
When the scholars meet the above conditions, he will be qualified for derivations and deduction of judicial rulings (Issuing Fatwa).
The conditions required for Da’iya (One who invites other to Islam) are:
He has to have knowledge of what he conveys to others and be truthful about it
He has to pursue his goal with the best method and insight
He has to have a good reputation and present himself as a good role model for others
He has to have committed the Qur’an to memory and have knowledge and understanding of the tradition of the Prophet (Peace be upon him)
He has to be honest and just in his words and deeds; honest secretly and openly
He has to value the significance of his position and role as a Da’iya and he should have no qualms about saying the truth because the almighty supports and guides him.

Islamic Banking
Qur'an 3:130
“…O ye who believe! Devour not usury, doubled and multiplied; but fear Allah that ye may (really) prosper…”

The essential feature of Islamic banking is that it is interest-free. Islam prohibits Muslims from taking or giving interest (riba), regardless of the purpose for which loans are made and regardless of the rates, at which interest is charged. The general consensus among Muslim scholars is there is no difference between riba and interest.

The prohibition of riba is mentioned in four different revelations in the Qur'an: (30:39; 39:6; 3:302; 2:27-58). The first revelation emphasizes that interest deprives wealth of God's blessings. The second revelation condemns it, placing interest in juxtaposition with wrongful appropriation of property belonging to others. The third revelation enjoins Muslims to stay clear of interest for the sake of their own welfare. The fourth revelation establishes a clear distinction between interest and trade, urging Muslims to take only the principal sum and to forgo even that sum if the borrower is unable to repay. The Prophet condemned not only those who take interest but also those who give interest.

One common thread running through discussions concerning interest is the exploitative nature of the interest process. The Islamic ban on interest does not mean that capital is costless in an Islamic system. Islam recognizes capital as a factor of production, but does not allow that factor to make a prior or predetermined claim on the productive surplus in the form of interest.

Islamic banking and finance encourages the avoidance of riba (interest) as well as gharar (risk or uncertainty) in financial transactions.
In Islamic law lending with interest payments is viewed, as a relationship that favors the lender, at the expense of the borrower. Money as a measuring tool for value is not an 'asset' in itself, thus requires that one should not be able to receive income from it; i.e., (interest or anything that has the genus of money) alone.
The concept of gharar that is defined as risk or uncertainty is also prohibited as, in a financial context it refers to the sale of items whose existence is not certain; i.e., insurance premiums that insure against something that may or may not occur, etc.

Shari’ah-compliant financing which is halal (acceptable) is a system of profit banking wherein a financial institution shares in the profit and loss of what it underwrites.

Source- Friday Nashid / "Working With Islamic Finance" - Marc L. Ross

Narrated Hadith - Sahih Al Bukhari 4:1
The Prophet (pbuh) said “…It is not permissible for any Muslim who has something to WILL to stay for two nights without having his Last Will and Testament written and kept ready with him…”

Any person that dies without a valid WILL in many places is considered dying ‘intestate’ which means any property or assets they had will be distributed according to the state’s rules of intestacy. And while contrary to popular belief states do not automatically take all a decedent’s monies and assets; rather they attempt to find certain relatives who will be given the decedent’s property and wealth in proportions, but not necessarily, in accordance with Islamic Shari’ah. However, if relatives cannot be located any property and wealth may be retained by the state. Thus in Islam it is important all Muslims have a valid WILL.

Will’s that are written must be executed properly according to law; i.e., signed by the person it belongs to and signed by two disinterested adults who are competent to act as witnesses and who can state that the testator (person who the will belongs to) did in fact create and sign the WILL. Additionally, the signatures of all persons signing the will should be notarized.

Any changes, to an original WILL should also be signed and witnessed by all persons, as before. It is important that NO notations, scribbling, amendments, changes or adjustments be made on ANY page of a WILL, AFTER, it has been signed. If a change, adjustment or new WILL needs to be made; it is recommended the OLD WILL NOT be destroyed; rather for each new change or adjustment a line should be drawn through such section on the old WILL and the word REVOKED should be written at the place of each change or adjustment, along with the testator’s initials on ALL pages of the OLD WILL.

NOTE: If a new Will is revoked for any reason the OLD WILL may be used to replace it and if changes are not made correctly the decedent’s intentions may not be fulfilled.

Make several copies of any WILL and give to a trusted person for safekeeping. Store the WILL in a safe place, but in a place where it can easily be found should you die. Then in an event of death the WILL would be given to the executor (person named in the document) who will carry out the decedent’s directives.

It is strongly recommended to consult a licensed attorney in preparing a WILL.

Source: Clapp Law Fir

Islamic Will Application

INTRODUCTION
In the name of Allah Most Merciful Most Gracious
 
All praise is due to Allah; we praise Allah and seek Allah’s help and forgiveness. And we seek refuge in Allah, Most High, from the evils of our own selves. Whosoever has been guided by Allah, none can misguide him, and whosoever is misguided, no one can guide him except Allah. And I bear witness that there is no god worthy of being worshipped except Allah Al Mighty, alone, without partner or associate. I further bear witness that Muhammad (P.B.U.H) is his true worshipper and messenger, may Allah the exalted bestow His peace and blessings upon him. Allah says in the Quran "O you who believe! Fear Allah as Allah should be feared and die not except in a state of Islam.” Holy Quran 3:102 - “O mankind!; Be grateful to your lord, Who created you from a single soul and from it created its mate, and from them both Allah created many men and women, and fear Allah through Whom you demand your mutual rights and do not cut relations of Kinship. Surely Allah is ever a watcher over you.” Holy Quran 4:1 - “Oh you who believe; Keep your duty to Allah, and speak always the truth; Allah will direct you to do good deeds and will forgive you your sins. And whosoever obeys Allah and His messenger, he verily has got a great success.” Holy Quran 33:70-71 - Know then that the most truthful book is that of Allah (The Quran) and that the best guidance is that of the Prophet Muhammad (P.B.U.H.). As Muslims, we all must submit to the will and commandments of Allah. Those commandments are in the Quran, the word of Allah, and in the Sunnah, the authentic teachings of Prophet Muhammad (P.B.U.H), and whatever his companions said or did of which he did not disapprove.

Allah in the Quran says: “We have explained in detail in this Quran, for the benefit of Mankind, every kind of similitude.” Holy Quran 18:54 - “And we have sent down to you the Book explaining all things: a guide, a mercy, and glad tidings.” Quran 16:89 The Sunnah is the secondary source of Islamic law; it is the Prophet’s sayings, actions, and what his companions did to which he showed no objection. Allah in the Quran says that Prophet Muhammad (P.B.U.H) does not speak from himself, but is inspired by Allah: "Nor does he say ought of his own desire and wishes; it is just inspiration sent down to him.” Holy Quran 53: 3-5 Muslims are ordered in the Quran to follow the Sunnah of the Prophet (P.B.U.H), this means to obey and practice the commands of the Prophet.

Allah in the Quran says: " Whatever the Prophet ordered you to do, you should do, and whatever he forbids you, you should reject” Holy Quran 59: 7 - "The sayings of the faithful believers when they are called to Allah (His Words/ the Quran and His Messenger) to judge between them is only that they say: "We hear and we obey" And such are the successful. And whosoever obeys Allah and His Messenger fears Allah and keeps his duty (To Him), such! They are the successful.” Quran 24: 51-52 "But no, by your lord they can have no (Real) faith, until they make you (Muhammad) a judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest conviction.” Quran 4:65

After the death of the Prophet, his companions gave sharp attention to preserving the Sunnah. Each one tried to find out what the Prophet did or said in certain situations and then recorded it. Later many scholars spent their lives investigating those who transmitted the Sunnah; they compiled the authentic Hadiths. Among these scholars are Imam Bukhari and Imam Muslim; both wrote books that contain only authentic Hadiths. The Prophet Muhammad (P.B.U.H) in many authentic Hadiths showed us in great detail how and what to say and do in our everyday lives.

Allah’s last revelation states that Islam is the perfect religion: "Today I have perfected your religion for you, bestowed my favor upon you and chosen for you Islam as your religion." Holy Quran 5:3 - Thus it is fitting for us as Muslims to follow the perfect guidance of Allah and His messenger through the Quran and the Sunnah.
But unfortunately, people listen to this and that, see the non-Muslim’s ways of doing things and then copy it and it becomes the norm. The Prophet Muhammad (P.B.U.H) predicted this by saying:" You would copy the same path as was done by those before you inch by inch and step by step so that if they had entered into the hole of a Dhab (a desert lizard) you will enter too." They (The Prophet companions) asked him: “you mean Jews and Christians by your words Those before you?" He said: " Who else (than those two religious groups “(Bukhari and Muslim).
Some Muslims say: “In our country we do things this way and that way, so it must be the right way ", others say: “We think this way is much better than the other way ". So as long as the tendency remains among the Muslims in taking blind bride in following their ancestry or tribal heritage or culture or nationality, and as long as Muslims are hardly bothered to learn and take their practices from the pure knowledge, the Quran and the authentic Sunnah, more confusion, and more divisions will continue to hammer the body of the Muslim Ummah. The message of Islam covers all aspects of life, commanding all things that will benefit a person in this life and the hereafter. This includes caring for this person when he dies by making dua’ for him, washing and shrouding his body, performing Salatul Janazah for him (Where people pray and ask Allah to forgive him and have mercy on him), then putting him in the grave. The caring extends to his family too, by comforting his relatives, sharing with them their sorrow, and offering them condolences, sympathy and support. Hoping to fill the need for a simplified Janazah guide to all Muslims, I have followed the method described in the authentic Hadiths’ explanatory step by step notes and several illustrated drawings. I have also included an introduction on importance of following the Quran and the Sunnah of the Prophet Muhammad (P.B.U.H.), and an explanation of scholars’ ruling on issues which should be known by every Muslim.
  

DEATH

In this respect Allah says in the Quran in Surat (Chapter) Luqman: " Nor does anyone know what it is that he will earn tomorrow: Nor does anyone know in what land he is to die. Verily with Allah is full knowledge and Allah is acquainted with all things “(Quran 31: 34). Islam is the only religion that explains death in full detail, how it happens, and what Muslims should do before, during, and after the death of a Muslim.
Allah has assigned angels responsible for taking our souls out of our bodies. In the Quran Allah mentioned the Archangel name "Angel of Death". Allah says in the Quran : " Say The Angel of Death put in charge of you, will (Duly) take your souls, then you shall be brought back to your Lord " (Quran 32:11). Death involves agony and hardship as mentioned in an authentic Hadith : " When Prophet Muhammad (P.B.U.H) was dying, he put his hands in a large cup of water which was close to him and wipe his face with it, saying : ‘O Allah help me over the hardship and agony of death ’"( Authentic -Termithi).

For the faithful BELIEVERS Allah says in the Quran: " Those who have said ‘Our Lord is Allah’, and then have become upright, the angels will descend upon them saying ‘Do not fear nor be sad, but receive good news of the paradise which you have been promised. We are your protectors in this life and in the hereafter: therein you shall have all that you desire; therein you shall have all that you ask for "(Quran 41:30-31). Allah also says: " When the angels take the lives of the righteous, the angels say to them: ‘Salaamu Alikum, enter paradise, because of the good deeds that you used to do (during your life)’ " (Quran 6:32).

For the UNBELIEVERS, Allah says in the Quran: " If only you could see when the angels take the souls of those who disbelieved, striking their faces and their backs, and saying: ‘Taste the punishment of the fire. That is for what your own hands have put forth (Of evil deeds)’ " (Quran 8:50-51). Allah also says:" If you only could see when the transgressors are going through the agonies of death, and the angels stretching forth their hands saying ‘Deliver your souls; this day you shall be recompensed the torment of degradation because of what you use to utter against Allah other than the truth, and you used to reject Allah’s signs with disrespect’ " (Quran 6:93). The grave is the first station of the stations of the hereafter. The Prophet Muhammad (P.B.U.H) said: "When the deceased is placed in his grave and when his friends depart and leave him, he hears their footsteps, then two angels will make him sit and ask him: What did you say about this man (Muhammad (P.B.U.H)? The Believer will say: I bear witness that he was the servant and Messenger of Allah. They (The two Angeles) will say to the deceased: Look to your place in Hell. Allah has substituted it with a place in paradise. They see it all together. However, the unbeliever or the hypocrite will be asked about Muhammad (P.B.U.H). He will say:’ I don’t know! I used to say what people used to say’. The two angels say to him: ‘How come you did not know and you did not read about him’. Then they beat him heavily with a metal hammer. This causes him to scream painfully and all his surroundings will hear him except human beings and Jinns." (Bukhari & Muslim)

Another authentic Hadith narrated by Imam Ahmed states that the Prophet Muhammad (P.B.U.H) said two or three times: " Seek refuge in Allah from the punishment of the grave,’ then he said: ‘When a believer is about to leave this world, angels with bright faces like the sun come down to him from heaven with a shroud from the shrouds of paradise and some of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says:’ O good soul, come out to forgiveness and acceptance from Allah’. The soul then comes out gently as a drop flows from a water - faucet and he seizes it. Then the other angels take the soul from the angel of death and shroud it with the shroud from paradise, perfume with the perfume of paradise; its fragrance will be like that of the sweetest musk found on the face of the earth. They then take the sweet-smelling soul up, and whenever they pass by a group of Angeles, they ask: ‘Who is this good soul?’ The angels, accompanying the soul, reply using the best of his names that people used to call him by during his life:‘ So and so, the son of so and so.’ When they reach the first heaven they request permission to enter, and the gates will open to them. The same is done in the following heavens until they reach the seventh heaven, and Allah says :‘ Record the book of my slave in the highest place and take him back to earth, for I created mankind from it, into it they shall return, and from it shall be brought another time.’ The soul returns to the body, and two angels come to him, make him sit and ask him: ‘Who is your Lord?’ He replies: ‘My Lord is Allah. They ask: What is your religion?’ and he replies: ‘My religion is Islam’. They ask again: ‘Who is this man who was sent among you?’ He replies: ‘He is Allah’s messenger’. They ask: What is your knowledge?’ He replies: “I read the book of Allah, believed in it and declared it to be true.’ He said: ‘My slave has spoken the truth so open paradise gate for him it will be spread out into a gate and cloth him from carpets paradise.” Then some of its joy and fragrance come to him, his grave is made spacious for him as far as he can see, a man with a glorious face, beautiful garments and sweet perfume comes to him and says:’ Rejoice in what pleases you for this is your day which you have been promised’.. He asks:’ Who are you, for your appearance brings goodness?’ The man replies:’ I am your good deeds.’ He then says: ‘O Allah, bring the hour, so that I may return to my family and property.’

But when a non-believer is about to leave this world, angels with ugly faces come down to him from heaven with a hard and rough cloth, and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says: ‘O wicked soul, come out to anger and displeasure from Allah.’ It then becomes dissipated in his body. The angel draws it out violently as a spit is drawn out from moistened wool, and he seizes it; then the other angels take the soul and put it in that rough cloth which emits a very offensive bad stench like the worst smell found on the face of the earth. They then take the foul-smelling soul up, and whenever they pass by a group of Angels, they ask: ‘Who is this wicked soul?’ The angels, accompanying the soul, reply using the worst of his names that people used to call him by during his life :‘ So and so, the son of so and so,’ when they reach the first heaven they request permission to enter and the gates will not open to them. Then the Prophet Muhammad (P.B.U.H) recited this verse from the Quran: “The gates of the heaven will not be opened to them "(Quran 7:40), the Prophet Muhammad (P.B.U.H) continued saying: ‘Allah then says:" Record his book in the lowest place,"’ and his soul falls down to earth. Prophet Muhammad (P.B.U.H) then recited another verse from the Quran: " He who assigns partners with Allah is as if he had fallen down from heaven and been snatched up by birds, or made to fall by the wind in a place far distant " (Quran 22:31). The soul returns to the body, and two angels come to him, make him sit and ask him:’ Who is your Lord?’ He replies: ‘My Lord? Oh, I do not know’. They ask: ‘What is your religion?’ and he replies: ‘My religion! Oh, I do not know. They ask again: ‘Who is this man who was sent among you?’ He replies: ‘Oh, I do not know’. Then it will be said: ‘He has lied, so spread out carpets from hellfire for him, and open a gate for him into hellfire.’ Then some of its heat and poison come to him, his grave is made so narrow for him so that his ribs are pressed together in it. A man with a horrifying face, ugly garments and offensive odor comes to him and says: ‘Be grieved with what displeases you for this is your day which you have been promised’. He asks: ‘Who are you, for your appearance brings evil?’ The man replies: ‘I am your wicked deeds.’ He then says: ‘O Allah, do not bring the hour’" (Authentic-Ahmed). All of this and the Day of Judgment has not yet started. So I remind myself first and I remind you as my brothers and sisters to prepare for this day; prepare for it by truly and sincerely submitting to Allah, doing good deeds according to Allah’s commands in the Quran and the teachings of the Prophet. Avoid all types of wrong and evil which Allah and the Prophet asked us to avoid, but do not delay or postpone since you do not know when death will come. The following are simple step by step procedures for a Muslim funeral that explain what should be done Islamically when death occurs:
 

WHEN A MUSLIM IS AT THE POINT OF DEATH: Family members of the dying person and his most pious friends should be informed and should be present at his side to help him turn his thoughts to Allah, encourage him very gently to repent, remind him about all the good deeds that he did, about Allah’s mercy, and Allah’s forgiveness so that he may anticipate Allah’s mercy and Allah’s favors.
Allah in the Quran said: "And who despairs of the mercy of his Lord, but those who are misguided "(Quran 15:56).
Prophet Muhammad (P.B.U.H) said: “Let no Muslim die except expecting and hoping the best from Allah" (Muslim).Those who are present near a dying Muslim should do the following:
They should be kind and patient.
They should never leave him alone.
They should give him hope, not allowing him to collapse out of pain or panic.
They should prompt him very gently (Encouragement without insistence) every now and then to say the Shahada: "La ilaha ella Allah", which means ‘There is no God but Allah,’ in a very kind and sincere manner as these may be his last words. Abu-Saeed Al-Khuduri reported that Prophet Muhammad (P.B.U.H) said: “Help
Muslims who are dying to say: ‘La ilaha ella Allah’ “(Muslim).
They should make Dua’ (Supplicate) to Allah to help him go through situation easy, and forgive him.
  

NOTE:There is no authentic proof of reading chapter (Yasin) beside a dying Muslim.
There is no authentic proof of directing the dying Muslim to the Qiblah.
There is no Islamic teaching of putting the Quran under the head of a dying Muslim.
There is no Islamic teaching of asking junubs (Those who did not take a shower after a sexual act), or menstruating women, to leave the room.
 

JUST AFTER DEATH HAS BEEN DETERMINED: When the person is confirmed dead, family members or those who are present should close the eyes of the deceased; Um Salma reported: “When her husband died, Prophet Muhammad (P.B.U.H) closed his eyes" (Muslim). They should bind his lower jaw to his head so that it does not sag. They should cover all his body completely with a clean sheet. Aisha reported that: “Muslims covered the body of Prophet Muhammad (P.B.U.H.) when he died" (Bukhari and Muslim). They should make Dua’ (Supplicate) to Allah to forgive him. They should hasten to prepare the body for washing, shrouding and burial. Prophet Muhammad (P.B.U.H) said: “You should hasten with his burial" (Bukhari and Muslim). They should pay his debts from his money, or if there is not enough, then from any family member or any relative, this matter is important since the Prophet Muhammad (P.B.U.H) encouraged Muslims to pay the debts of the deceased.
 

NOTE:There is no Islamic teaching of putting the Quran under the pillow of the deceased. There is no Islamic teaching of asking junubs (Those who did not take a shower after sexual act), or menstruating women to leave the room of the deceased. There is no Islamic teaching of putting flowers, candles etc., in the deceased’s room.
 

MOURNING THE DEAD: Mourning over the dead is allowed in Islam but there is a great difference between what is allowed Islamically and the practice of some Muslims at the present time. Grief at the death of a beloved person is normal, and weeping for the dead is allowed in Islam. What is prohibited is to express grief by wailing ( Bewailing refers to mourning in a loud voice), shrieking, beating the chest and cheeks, tearing hair or clothes, breaking things or scratching faces or saying phrases that makes a Muslim lose faith. All of this is totally prohibited, and the deceased may feel pain by these actions, Prophet Muhammad (P.B.U.H) said: "The deceased suffers when someone bewails loudly" (Bukhari and Muslim). Prophet Muhammad (P.B.U.H) said: “Two things in people are Kufr (Ignorance), one is to ridicule someone on his family genealogy, and the other is bewailing loudly the dead “(Muslim). Prophet Muhammad (P.B.U.H) also said: “I detest a woman who cries out very loudly, or shaves her hair, or tears her clothes when a beloved one dies “(Bukhari and Muslim). Prophet Muhammad (P.B.U.H) said:" He is not of us who beats his face, tears his clothes and bewails loudly when misfortune happens to him as was done before during the days of ignorance “(Bukhari and Muslim). Some people let their beard grow to show their sadness, then after several days they shave it. Others wear black clothes, or black ties. All of this has no basis in Islam. It is a Muslim’s duty to advise gently those who do these things to stop doing so, since it is totally prohibited. No loss, however great, should lead a Muslim to sour his faith. They should however bear patiently and accept Allah’s destiny. There is no objection to quiet weeping as Prophet Muhammad (P.B.U.H) did when his son died and said: “It is a mercy that Allah made in the hearts of his servants" (Bukhari). Relatives of a deceased Muslim may mourn him for three days only, but a widow may mourn her husband four months and ten days. This is due to Hadith of Prophet Muhammad (P.B.U.H) who said : " It is prohibited for a woman who believes in Allah and the day of judgment to mourn any dead person more than three days except her husband four months and ten days " (Bukhari). This period is called the Edda (Waiting period) which is prescribed by Allah in the Quran (2: 234).
 

AL-GHUSUL (WASHING THE DEAD MUSLIM) When a Muslim dies; it is the responsibility of his family or other Muslims to wash him according to the Islamic rites of washing the deceased. Two or three persons may perform the washing. The person(s) who may wash the deceased should: Be a trustworthy, and honest adult Muslim(s). Know the Islamic way of washing the dead and be able to carry out the washing. Not make any comment on the body of the deceased.
 

NOTE: If the deceased is a male, then ONLY males should wash him. If the deceased is a female, then ONLY females should wash her. For a married person, the spouse may perform the washing. For a child, either males or females may do the washing.
 

PLACE OF WASHING: The deceased’s body should be washed in a clean, secluded, and private place where clean water and soap are available. Gloves or pieces of cloth are needed. The body of the deceased should be washed with water and, if available, lotus leaves, or camphor (To be used in the final wash). The washing should be done three or five, or any more odd number of times if necessary.
 

STEPS OF WASHING: The body of the deceased should be placed on a table or alike, the deceased’s clothes should be removed, and the body should be covered with a sheet of cloth. The head and the upper body should be raised slightly to insure the washing water with exudations from the body flows down and does not run back to the body. The Aura (Private parts) of the deceased should be covered with a piece of cloth (The Aura of a male is from the belly button to the knee in the presence of males, for the female is the same in the presence of females). The washer should start washing by saying:" Bismil - lah "," In the name of Allah ". The washer winds a piece of cloth around his hand, and with this he cleans away any impurities from the body using water. Then he should dispose of this piece. The washer should take another piece of cloth around his hand, press lightly the stomach of the deceased so as so to expel, if possible, any remnants from it, and then wash the body of all impurities using water. Then he should dispose this piece of cloth. The washer should take another piece of cloth around his hand (May use gloves), and wash the covered private parts and then dispose of this piece of cloth. The washer should perform Wudu (Ablution) on the deceased without inserting the water in the nose and in the mouth. The washer should clean the body with water and soap (If available), starting from the head (hair, face and beard{Men}), then the upper right side of the body then the left side, after that the lower right side then the lower left. In the case of a female, her hair should be loosened, washed, combed, and be braided in three braids, and placed behind her back. The washing should be done three times, or five times, or seven times, as needed, providing that after washing the head, wash the right side before the left, and the upper parts before the lower ones. In the last wash, the washer may use camphor, or some perfume with the water. After that the body should be dried with clean towel. Then the body should be totally covered with a white sheet. Get ready to start the shrouding.
 

SPECIAL NOTE: In case the deceased is a female in her menstrual period or have child birth bleeding, padding should be used to prevent blood from leaving the body.

NOTE: It is recommended that those who performed the washing should take a bath. It is recommended that those who performed the washing should make Wudu. All of this is based on authentic Hadith that Um Atiyah narrated that: " When the daughter of Prophet Muhammad (P.B.U.H) died, he instructed us:‘ Wash her three times, or more than that if you feel it is necessary, with water and sidr(good smelling leaves), and then after the last wash apply some camphor to the body , then loosen her hair, wash it, comb it, and make it in three braids laid behind her back " (Bukhari and Muslim).
 

NOTE: There is no Islamic teaching of reading the Quran during the Ghusul. There is no Islamic teaching of making special zthiker (to remember Allah) during the Ghusul.
 

AL-KAFAN (SHROUDING THE DEAD MUSLIM):Shrouding should start just after washing the body of the deceased. It is recommended to use white sheets from inexpensive material. Extravagance is not recommended in the Kafan (Shroud). Aisha relates that: “When the Prophet Muhammad (P.B.U.H) died, he was shrouded in three white sheets from Yemen" (Bukhari and Muslim).
 

THE KAFAN OF A FEMALE: The Kafan of a male should consist of three white winding sheets about {7 x 7 feet}, clean and large enough to conceal the whole body, after having been perfumed with incense. Use 4 tie ropes, each 7 feet long (Figure (1). The material of the sheet should not be silk, nor should any gold be used.
 

STEPS OF SHROUDING: The winding sheets should be spread out one on the top of the other. The deceased, covered with a sheet, is lifted and laid on his back on the winding sheets. Some scent or perfume may be put on those parts of the body upon which one rests during prostration, which is the forehead, nose, hands, knees, and feet. If it is possible the deceased’s left hand should be placed on his chest, then put his right hand on the left hand like the way in the Salat (Prayer). The edge of the top sheet is folded over the deceased right side, then the other edge over his left side. Then the second sheet should be folded the same way. The third and the largest sheet should be treated the same way. These sheets should be fastened with a piece of cloth {Tie ropes}, one above the head and another under the feet, and two around the body.
 
THE KAFAN OF A FEMALE: The Kafan of a female should consist of five white garments, (Two winding sheet, a long loose sleeveless shirt {From shoulder to feet}, a waist wrapper, and a head veil), these should be large enough to cover the whole body and may be perfumed with incense, a loin cloth may be used to bind the upper part of her legs, use 4 tie ropes, each one is 7 feet long (Figure (2).
 

STEPS OF SHROUDING: The garments are spread out (First: winding sheets {7 x 7 feet}, Second: the long loose sleeveless shirt {3 1/2 x 14 feet, with a hole in the middle line for the head}, Third: waist wrapper {6 feet x 3 1/2 feet}, Fourth head veil {a 4x4 square feet white sheet}, and Fifth: the loin cloth {12 inches wide x 4 feet long}. The deceased, covered with a sheet, is lifted and laid on her back on the shroud. Some scent or perfume may be put on those parts of the body upon which one rests during prostration, which is the forehead, nose, hands, knees, and feet. The loin cloth is bound round her upper legs (Acts like underwear). The waist wrapper is tied in place. Put on the sleeveless shirt (Long to cover the body from the shoulder to the feet). Put the head veil. The deceased’s left hand should be placed on her chest, put her right hand on the left hand as the way in Salat (Prayer). The edge of the top sheet is folded over the deceased right side, then the other edge over his left side. Then the second sheet should be folded the same way. These sheets should be fastened with a piece of cloth {Tie ropes}, one above the head and another under the feet, and two around the body. NOTE: There is no Islamic teaching of writing any thing on the shrouds.
  

SALATUL JANAZAH (THE FUNERAL): A divine service is held over the dead body of every Muslim, young or old, even of infants who have lived only a few minutes. When the soul leaves the body, preparations are made for bidding him the last farewell. It is highly recommended that, after washing and shrouding the body of the deceased, the body not to be kept long, but rather taken quickly, prayed for, and then buried. Salatul Janazah is required to be performed in congregation to request pardon for the deceased and all dead Muslims, and to wrap them all in Allah’s Mercy. It is preferable that Salatul Janazah be performed outside the Mosque or the Musalla (Prayer room), like in activity rooms or courtyards. Salatul Janazah is a collective obligation. A Muslim should not hesitate to participate in it, whether or not the deceased or his relatives are known to him. Prophet Muhammad (P.B.U.H) said: “If a Muslim dies and forty Muslims, who do not associate anything with Allah, join in the Salatul Janazah, Allah accepts their prayers for him" (Muslim). Salatul Janazah is said silently, except the Takbeer and Tassleem. All conditions for regular Salat are required in Salatul Janazah such as Tahara, Wudu, clean body and clothes, neeyah (Intention), and facing the Qiblah. There is a reward for attending Salatul Janazah for both the deceased and those who make the Salat according to the following Hadith. Prophet Muhammad (P.B.U.H) said: “Whoever attends Janazah until it is finished, will earn a Qirat, and whoever stays until the burial, will earn two Qirats. Someone asked: What does Qirat mean? , the Prophet answered: ‘It means rewards as big as great mountain" (Bukhari & Muslim). There are specific times when it is prohibited to perform Salatul Janazah, unless it becomes necessary, due to the condition of the body, to perform it quickly and then bury the body. This is due to the Hadith of the Prophet (P.B.U.H.) who forbade us to pray, or bury our dead during these specified times (Muslim). These prohibited times are: From sunrise until the sun is fully risen, at the zenith of the sun (the sun at meridian), until it passes the meridian, from when the sun pales before sunset until it has set.
 

STEPS OF SALATUL JANAZAH: It is preferable that Salatul Janazah be performed outside the Mosque / the Musalla. All conditions for regular Salat are required in Salatul Janazah such as Tahara, Wudu, clean body and clothes, neeyah (Intention), and facing the Qiblah. Muslims should form a minimum of three lines facing the Qiblah. The one who leads the Salat is the leader or his deputy, or the deceased’s father. If there is only one Muslim with the Imam, he should stand behind the Imam. The body (ies) should be placed in front of the person who leads the prayer. In case there are more than one dead Muslim (Males and females), then the female(s) should be placed in the first row(s) in the direction of the Qiblah, then the male(s) in the following row(s), then the Imam. For example : If there are : a dead Muslim male, a female, a young girl, and a young boy, then behind the Qiblah, first place the body of the young girl, then the adult female, then the young boy, then the adult male, so the bodies are arranged in a way that females’ bodies are first, then the males ( Figure (3) ). Figure (3) Figure (4) Figure (5) The Imam should stand by the middle of a female body, and by the head for a male body, this is due to the Hadith in which Anas related that Prophet Muhammad (P.B.U.H) leading Salatul Janazah for a dead male, the Prophet (P.B.U.H) stood in front of the deceased head, and for a dead female, the Prophet (P.B.U.H) stood in front of the middle of her body (Authentic-Abu Dawood). In another Hadith Samura ben Jundub said when Prophet Muhammad (P.B.U.H) made Salatul Janazah for a dead Muslim female; he stood in front of her waist (Muslim) (Figure (4), (5). Behind the Imam, males stand in lines, then children, then females (Figure (3), (4), (5). There is NO Rukuh, Sujud, Athan, or Eqama. Having the appropriate neeyah (Intention), raise your hands in the usual manner and say: " Alla-who Akbar ". Fold your right hand over the left hand in the usual manner. Recite the Fatiha silently. Then say: "Alla-who Akbar". Then recite the Tashahood. The Tashahood is :- ( Allahumma sallee ala-Muhammad wa’ala alee Muhammad kama sallayta ala Ibrahim wa ala alee Ibrahim, wa barik ala Muhammad wa’ala alee Muhammad kama barakta ala Ibrahim wa ala alee Ibrahim, innaka hamidun Majeed). This means: “O Allah! Grant peace to Muhammad and his family as you did to Ibrahim and his family. O Allah! Bless Muahammad and his family as you blessed Ibrahim and his family. Truly you are Most Glorious and Most Praiseworthy". Then say: " Alla-who Akbar ". Then make dua’ (Supplicate) for the deceased. Then say: " Alla-who Akbar ". Then make dua (Supplicate) for all dead Muslims. In the case of a dead baby or young child, make dua (Supplicate) for his parents. Then say: “Assalamu alykum ", like you say in other Salats. Tasleem could be said only once. NOTE: Salatul Janazah for the one who died far away is allowed. There is no Islamic teaching of putting the picture of the deceased or some of his clothes or flowers in front of or around the Kafan (Shroud). To use a coffin (Box) is not allowed, unless there is necessity to use it, such as the body of the deceased is damaged, or for health reasons, or when the grave is wet and cannot be dried.
 

FOLLOWING JANAZAH: After Salatul Janazah, the deceased should be transferred to the Muslim cemetery. Prophet Muhammad (P.B.U.H) said: “Visit the sick and walk with the Janazah, it will remind you of the hereafter"(Muslim). It is recommended for those following the Janazah on foot to keep behind or either on the right or on the left of those who are carrying the body. They should walk calmly, quietly, and not crowd or push others who are carrying the deceased. Following the Janazah with incense or candles, mentioning Allah’s name loudly, weeping loudly or reading Quran, playing music, or carrying the body of the deceased on a military car, all are not allowed when escorting the body of the deceased. The reward of Janazah prayer and following the Janazah until the burial is finished is explained in the following Hadith of Prophet Muhammad (P.B.U.H) who said: “Whoever attends the Janazah until it is finished, will earn a Qirat, and who ever stays until the burial, will earn two Qirats. Someone asked: What a Qirat means? , the Prophet answered:’ It means rewards as big as a great mountain" (Bukhari & Muslim). G) AL-DAFIN (BURIAL) Islam has a unique style of building graves and cemeteries that is characterized by humility, simplicity and economy in costs and that avoids glorifying the dead with elaborate monuments. It is of great importance that a special cemetery be devoted exclusively for the use of Muslims. Muslims may not be buried in the cemeteries of non-Muslims, nor can non-Muslims be buried in a Muslim cemetery. The deceased should be buried in the locality in which he lived. It is undesirable to take the body to the person’s own country or to another city. In Muslim cemeteries, there are two types of graves: Al-Shaqq: is to make a deep vertical hole in the ground. Al-Lahed: is to make a deep vertical hole in the ground, then in the bottom make a side horizontal hole big enough to cover the whole body. Both types are used, but it is preferable to use Al-Lahed if the land is solid (Figure (6). Figure (6) the burial should be done as soon as possible after death, but the following times should be avoided at night; from sunrise until the sun is fully risen; at the zenith of the sun (The sun at the meridian), until it passes the meridian when the sun pales before sunset until it has set. During these times burying is prohibited unless there is an urgent necessity, according to the Hadith of the Prophet Muhammad (P.B.U.H) that was narrated by (Muslim).
 

STEPS OF BURIAL: A grave is dug deep enough to totally hide the body of the deceased. The grave should be always perpendicular (Horizontal) to the direction of Qiblah. Only men are allowed to attend the burial. All Muslims who are present should remember death, the hereafter, and that one day he too will be buried. They should keep quiet (No talking unless it is necessary). The deceased’s male relatives are expected to put the body in the grave, putting the body in the grave should be carried out only by Muslim men. A female is placed in her grave either by her husband, her sons, her father, her brothers, or her uncle. The deceased’s body should be entered to the grave from the direction where his feet will be (From the rear of the grave) (Figure (7). How to enter the body into the grave Rear Front Figure (7) those who enter the body of the deceased in the grave should say: (Bismil llah wa ala millati rasulil llah), which means: “In the name of Allah and in the faith of the Messenger of Allah ". The deceased’s body should rest on his right side, and should be close to the wall and supported so that the body will not fall back, the deceased’s face should be towards the Qiblah.( Figure (6),(8) ). Figure (8) Those who put the deceased in the grave should not have had sexual intercourse with their wives the night before, according to the teachings of the Prophet Muhammad (P.B.U.H). Anas Ibn Malik related that:" During the burial of the daughter of Prophet Muhammad (P.B.U.H.), Prophet Muhammad (P.B.U.H) was sitting, tears coming out from eyes, he asked us:" Who did not have sexual intercourse with his wife last night?" Abu Talha answered:" I, Prophet Muhammad ", then Prophet Muhammad (P.B.U.H) said to him:" You get down in the grave and lay her down" (Bukhari). They should undo the tie on the head and the feet. They should put above the body a layer of wood or big stones, so that earth will not be put directly on the body when they fill the grave with earth. After the body is totally covered, it is desirable to throw three handfuls of soil into the grave. Then the grave should be filled up with sand. It is allowable to put a mark on the grave or a stone to know the grave. It is also Sunnah to make the grave convex from sand, according to the Hadith that was reported by Sofyan who said: “That I saw the grave of Prophet Muhammad (P.B.U.H.) is made convex” (Bukhari), convex out of sand. Just after the burial all Muslims, including the deceased’s relatives, may stay in the cemetery for a while and make dua’ (Supplicate) for the deceased, since he is being questioned by the Angels. Prophet Muhammad (P.B.U.H.) in an authentic Hadith said: " Make dua’ of Istighfar (Supplicate for forgiveness) for your brother and request steadfastness for him because he is now being questioned " (Authentic -Abu Dawood). NOTE: There is no Islamic teaching of transferring the deceased to another country. There is no Islamic teaching of revealing the face of the deceased after putting the body in the grave. There is no Islamic teaching of shouting with special zthiker (Certain words to remember Allah) before, during, and after burial. There is no Islamic teaching of reading the Quran in the cemetery. There is no Islamic teaching of putting flowers, food, water, or money around the grave that will benefit the deceased. There is no Islamic teaching of putting anything in, on or around the grave that will benefit the deceased. There is no Islamic teaching of slaughtering an animal during or after burial. There is no Islamic teaching of staying in a state of sadness for one year. There is no Islamic teaching that the relatives of the deceased should wear black clothes. There is no Islamic teaching that planting flowers on, or around the grave will benefit the deceased.
 

IMPORTANT RULES IN THE CEMETERY: It is prohibited to step over, lean, or sit on a grave. Abu Hurrairah relates that the Prophet (P.B.U.H.) said: “It is better for a person to sit on burning coal by which his clothes may catch fire and the heat thereof may touch his skin, rather than that he sits on a grave “(Muslim). It is prohibited to build any form of construction on the grave, or decorate the grave. From the authentic traditions, it is clear that to erect domes over graves or build mausoleums or Mosques on graves is strictly forbidden. Prophet Muhammad (P.B.U.H) said: “Do not build Mosques in the graveyard “(Muslim). Ali ibn abi Taleb reported that : " Prophet Muhammad (P.B.U.H.) instructed him to destroy all statues, and not to leave a grave raised high without leveling it with the ground " ( Muslim), which means no construction on the grave. It is prohibited to plaster the grave, whitewash the grave, or use cooked stones. Jabir relates that the Prophet (P.B.U.H.) has forbidden that a grave should be made strong (of bricks and plaster), or durable or one should sit over it or the same should have a construction over it (Muslim). Jabir also reported: “Prophet Muhammad forbade the whitewashing of a grave, sitting on it, or erecting any type of structure on it “(Muslim). It is prohibited to pray facing towards the graves. Abu Martad al-Ghanawi reported that Prophet Muhammad (P.B.U.H.) said: “Do not pray facing towards the graves “(Muslim). Women are forbidden from attending the burial. This is according to the authentic Hadith of Um-Atiyah who reported that we were forbidden to accompany funeral processions. (Bukhari and Muslim) It is prohibited to slaughter animals around the grave. Arranging a mourning gathering on the day of death, or on the third day after death, or on the seventh, or on the twentieth day, or on the fortieth day, or on the anniversary of the death, all are abominable and heretical practices which people have introduced. These practices have no basis whatsoever in the Quran, in the Sunnah of the Prophet, or in the practices of the early Muslims, may Allah the Exalted have mercy upon them. Some of these practices are done by some Muslims in different countries, but that does not make it the Islamic way. It is prohibited to cremate the body of dead Muslim, even if the deceased requested it before his death. It is prohibited to put candles on the grave. Prophet Muhammad (P.B.U.H.) said in an authentic Hadith: “Curse those who light lamps on graves “(Authentic-Ahmed). It is also disliked (Makruh) to pray in the cemetery (Bukhari). Performing autopsy on a dead Muslim is totally prohibited, unless it is requested by court order. H)
 

SPECIAL CASES: 1 Miscarried Fetus: If the fetus is less than four months old (Mother was pregnant for less than four months), then the fetus may not be washed; the fetus should be wrapped in a piece of white cloth and buried. Then there is no Salatul Janazah for this fetus. If the fetus is more than four months old (Mother was pregnant for more than four months), then the fetus may be washed, shrouded (Using one or two winding sheets to cover the whole body), and then Muslims have the choice whether to perform Salatul Janazah or not. 2 Children: A) Before reaching the age of puberty, a child may be washed by males or females. Shrouding a child for females use a shirt and two winding sheets and for males two or three winding sheets may be used. B) For those children who reached the age of puberty, they should be dealt with as an adult {Female child like female adult, and male child like male adult}, but then Salatul Janazah be performed. 3) Martyr: The body of a Martyr should not be washed, nor be shrouded but buried with the same clothes that people found him with. The strongest opinion of Muslim scholars is not to offer Salatul Janazah for martyrs since Prophet Muhammad (P.B.U.H) did not offer it for the martyrs of the battle of Uhud. I)
 

CONDOLENCES: It is a Muslim’s duty to offer condolences, comfort, and sympathy to the family and the relatives of the deceased. This strengthens the relationships within the Muslim community. When offering condolences, words should be chosen carefully and said gently to convey sympathy and to encourage the family and the relatives of the deceased to accept Allah’s will and to help them to get back to their normal life. Condolences may be offered to the family and to the relatives of the deceased before, during or after burial for up to three days, but it may be offered even at later time if someone did not hear about it or he was far away. It is recommended to leave after offering condolences to give the family time to take care of their other affairs, assistance may be offered for anything the family may need, and one may stay to help, if asked. Some families hold gatherings for three days or more, and hire people to recite Quran loudly. While the Quran is recited, others eat, drink or talk, disregarding the rules of listening to the Quran, and inflicting the family with high expenses. It is Sunnah that friends, neighbors and relatives prepare food for the family of the deceased, for the loss of the loved one occupies the family’s whole attention. J)
 

THE EDDA (WAITING PERIOD) OF MUSLIM WIDOWS (FEMALES) upon hearing the news of the death of her husband, a Muslim wife should be steadfast and patient. Prophet Muhammad (P.B.U.H) said: “Patience (Endurance) is to be present from the first shock " (Muslim). Prophet Muhammad (P.B.U.H) said : " Allah says: I have no better reward than Paradise for a believer servant of Mine who is patient and resigned when I take away one of his/her beloved, one among those he/she most cherishes in the world " (Bukhari). She should accept all that Allah plans for her and her family with sincerity and patience, as Prophet Muhammad (P.B.U.H) said : " When a person suffers from some calamity and supplicates: ‘ Inna lil-la-he wa inna ilay he ra je oon’,‘ to Allah we belong and to Allah shall we return’, O Allah make good the loss in this calamity, and grant me something good, Allah then compensates him/her for the loss, and give a better substitute" (Muslim). It is prohibited to express grief by wailing, shrieking, beating the chest or cheeks, tearing hair or clothes, or saying phrases that makes a Muslim lose faith. Um Atiyyah reports: “The Messenger of Allah made us pledge that we will not wail over the dead"(Bukhari & Muslim). {See page 8, 9}. Prophet Muhammad (P.B.U.H) said: “I detest a woman who cries out very loudly, or shaves her hair, or tears her clothes when a beloved one dies "(Bukhari & Muslim). She may cry, as the Prophet did when his son died. He said:" The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord" (Bukhari). Allah in the Quran prescribed the Edda (Waiting period) for those wives whose husbands die: " And those of you who die and leave wives behind them, they (The wives) shall wait for four months and ten days "(Quran 2:234). Prophet Muhammad (P.B.U.H) said in an authentic Hadith : "It is prohibited for a woman who believes in Allah and the day of judgment to mourn a dead person more than three days except her husband, in which case it is four months and ten days" (Bukhari). Edda is prescribed for widows in order to mourn the death of their husbands, observe their memory, fulfill any obligations toward them, and to see if the widow is pregnant or not. In the following authentic Hadith, Prophet Muhammad (P.B.U.H) explains the way that she should conduct herself during this time. Um Atiyyah reported that the Messenger of Allah said: "A woman should not mourn for any deceased person for more than three days, except in the case of her husband’s death, which she may mourn for a period of four months and ten days. Such a woman in mourning is not to wear any fancy, bright clothes, but only plain clothes, not use any adornment or make-up, nor use perfume, nor die her hands or feet with Henna “(Bukhari and Muslim). If the widow is pregnant, then her waiting period ends when she delivers her baby, according to Allah’s command in the Quran: “And for those who are pregnant, their Edda is until they deliver.” Quran 65:4
 

DURATION OF EDDA, PREGNANT, NOT PREGNANT: Until delivery Four Months and Ten Days so a widow during the Edda should:
widow during the Edda should:
Stay in her home, and only leave when it is necessary.
Sleep in her home.
Not wear fancy, bright clothes.
Not wear jewelry.
Not use makeup including eyeliners (kohol).
Not use perfume.
THIS TIME IS NOT TO DEPRIVE HERSELF FROM LAWFUL THINGS, OR TO SUFFER MORE THAN A HUMAN COULD BEAR. IT IS TIME TO REMEMBER ALL THE MEMORIES OF HER HUSBAND, MAKE DUA’ FOR HIM, THINK ABOUT HERSELF, AND PLAN FOR THE FUTURE.
 

REWARDS AFTER DEATH:While the life span of a Muslim is short, and deeds and actions stop after death, a Muslim may continue to earn rewards for certain things even after his death.
Good deeds, such as perpetual charity, are the ones that follow him a Muslim (Get the rewards), even while the person is in the grave, such deeds like: useful knowledge, a good child that prays for him, a Mosque that he built, teaching Quran to another person, a house he built for public use, a water fountain or a river that he rented and made it free for people, or a charity that he gave during his life while he was in good health; all are reward able even after death. In this respect the Prophet (P.B.U.H) said: "After the death of a person his actions stop, except three things that he leaves behind: First continuous charity, Second a knowledge from which some benefit may be obtained, Third a virtuous son who makes Dua’ (Pray, supplicate) on his behalf " (Muslim). Charity will benefit the deceased, as the following Hadith show : " A man came to the Prophet (P.B.U.H) and asked him : " My father died leaving wealth but no will, would he be pardoned if a charity is given on his behalf ?", the Prophet (P.B.U.H) answered: “Yes" (Muslim). Another Hadith: "A man came to the Prophet (P.B.U.H) and asked him:" My mother has died without making up for missed days of fasting in the month of Ramadan, can I fast for her?” the Prophet (P.B.U.H) said to him: “Would you pay her debt if she owed someone? ". The man said: “Yes", then the Prophet (P.B.U.H) said: "Then Allah is more deserving of payment in settlement of his debt" (Bukhari and Muslim). Ibn Abbas reported that: "A woman came to the Prophet (P.B.U.H) and said:" My mother had vowed to perform Hajj (Pilgrimage), but she died before she could fulfill her vow should I do it on her behalf?” The Prophet (P.B.U.H) said to him:" Yes perform Hajj on her behalf. Would you not pay the debt of your mother if she had owed someone? - fulfill it. Allah is more deserving of receiving payment for what is due to Allah" (Bukhari and Muslim).So from the previous authentic Hadiths there are generally three things that benefit the dead:
1) Charity; Continuous Charity;
2) Knowledge left by the deceased from which some benefit may be obtained;
3) A virtuous son or daughter who makes Dua’ (Pray, supplicate) on the deceased’s behalf, or perform duties that the deceased did not do during his lifetime such as fasting missed days or Hajj, or pay his debts.
People may put flowers, candles, foods or perfume on the grave but all of this will not benefit the deceased.
 

VISITING THE CEMETERY: In the beginning of Islam Prophet Muhammad (P.B.U.H.) advised Muslim males not to visit the cemeteries, but after time the Prophet (P.B.U.H.) gave them permission to visit the cemetery to remind them of the hereafter. This is based on the Hadith of the Prophet (P.B.U.H.): “I advised you not to visit the cemetery, but from now you may visit the cemetery it will remind you of the hereafter.”(Muslim) All scholars have no dispute about the point that it is prohibited for Muslim females to frequently visit the cemetery. This is due to the authentic Hadith of the Prophet Muhammad (P.B.U.H.) who said: " May Allah curse the women who are frequently visiting the cemetery " (Authentic, Termithi). But if the visit is not frequent, most scholars say it is Makrouh (hated action), while other scholars say it is permissible for Muslim females to visit the cemetery provided that the visit is not frequent and it is for the sole purpose of remembering death and hereafter.

When Muslim females visit the cemetery, they should wear proper clothes, no make-up or perfume; they should not cry out loudly or say words of discontent nor behave in a manner that is not Islamic. The purpose of visiting the cemetery is to remember the fact that everyone is going to die and that we must prepare for the Day of Judgment. Visiting the cemetery benefits the dead too, since the visitors will make dua’ (supplicate) for the dead to forgive their sins and ask Allah have mercy on them.
 

NOTE: There is no Islamic teaching of visiting the grave after three days, or seven days, or twenty days, or forty days. There is no Islamic teaching of visiting the grave of the parents every Friday. There is no Islamic teaching of visiting the grave any special days such as Eid days, Ashura day, or Ramadan. There is no Islamic teaching of reading the Quran during the visit to the cemetery. There is no Islamic teaching of wiping hands over the grave, or kissing the grave.

This is only a quick look at this final journey. A mature person before taking any trip should prepare all that is needed to have a safe journey, and since no one knows when this journey will start, then it becomes logical to get ready right away.
Prophet Muhammad (p.b.u.h.) said in an authentic Hadith “…be in this world as a traveler or stranger..." (Bukhari) Allah says in the Quran: “everyone shall taste death. And only on the day of resurrection shall you be paid your wages in full. And whoever is removed away from the fire and admitted to the paradise, indeed this person attained success, and this life is only enjoyment of deception “(Quran 29:57). Finally one famous poet said: “when you are born, you were crying while other people were very happy, so make sure that when you die, you be very happy, while others cry."
 

ACKNOWLEDGMENTS
First all praise is due to Allah; we praise Allah and seek Allah’s help and forgiveness. Without Allah’s guidance and help nothing can be achieved. Behind every endeavor there are some individuals who make it possible. This compilation is no exception. My sincere thanks and appreciation goes to all brothers and sisters of the Salman Al - Farisi Islamic Center. To mention some of those who helped : Br. Sheik Aqeel Al - Maqtary, Br. Sheik Magdy Wardah, Br. Awad Elgarguri, Sr. Huda (Christine Dodge), Br. Mansour Al - Mutairi, Br. Ghassan Al - Soraihi, Br. Umar Gunderson, Br. Abdennour Moussaoui, Br Abdulsalam saif, Br Ali Al-Shomrani and many others. They gave their time and knowledge, time after time, to review, correct, draw, and add, they were always willing to offer their assistance. I ask Allah to accept our efforts, overlook our shortcomings and cover us all with His Mercy in this world and in the hereafter.
 

Source: MSA Oregon State University
Compiled by Mohamed Ebrahim Siala
Salman Al - Farisi Islamic Center
610 N.W. Kings Blvd., P.O.Box 35, Corvallis, Oregon Usa - 1417 – 1996
 

REFERENCES:
The Holy Quran, English translation of the meaning of the Quran, Saudi Arabia.
Interpretation of the Meaning of the Noble Quran in the English language, Saudi Arabia
Sahih Al-Bukhari, Muhammad Muhsin Khan, Beirut, Lebanon.
Sahih Muslim, Abdul Hamid Siddiqi, Lahore, Pakistan.
Riyadh-Us-Saleheen, Imam An-Nawawi, S.M.Madani Abbasi, Saudi Arabia.
Fiqh Us-Sunnah, As-Sayyid Sabiq, Saudi Arabia.
Ahkam Al-Janahiz, M.Naser Al-Deen Al-Albani, Jordan.
Funeral Regulations in Islam, Muslim World League, Saudi Arabia.
Al-Moghni, Ibn Qudama, Saudi Arabia.
 

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