Ilma Magazine | July / Aug 2014 | Issue 8 by Ilma Magazine

July/Aug 2014 Issue 8 www.thedawahproject.com

Live, Learn & Inspire

Life before and after Death

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Editorial

The Purpose of the Creation of Man

Contents

Life Before and After Death

By Maryam Issadeen

The Grim Reaper

Journey of the Soul

By Adama Munu

By Maryam Issadeen Ilma Magazine All praise is due to Allah, The Most High

Importance of Writing the Will By Anjuma Choudhury & Amna Mahmood

Rules and Regulations of a Muslim Funeral By Thoiba Choudhury

Modestyle

Food Bites

Islam Channel Programmes

By Waqaas Ahmed

The Three Course Dinner

Upcoming Programmes

Get Involved Volunteering Opportunities

Contribution and Appreciation: Editor-In-Chief: Anjuma Choudhury Assistant Editor: Thoiba Choudhury, Azma Gaffar Religious Content Editor: Raiyyan Clemenston Writers: Thoiba Choudhury, Adama Munu, Maryam Issadeen, Amna Mahmood, Anjuma Choudhury Visual Editor: Muhammad Abdulmateen Special thanks to Islam Channel For more information about advertising, marketing and sponsorship, email us at ilmamag@thedawahproject.com Official website: www.thedawahproject.com

Ilma Magazine is published bi-monthly by The Dawah Project. Subscription is free. All rights reserved by The Dawah Project. Reproduction in whole or in part without written consent/permission is strictly prohibited. The Dawah Project cannot accept responsibility for submitted material. Special thanks to Chairman Mohammed Ali Harrath for his unconditional support and contribution. In addition we would like to thank all our readers and supporters.

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Editorial In the name of Allah, the most Gracious, the most Compassionate.

Life Before and After Death Assalaamu’alaikum Dear Reader, The Eighth Edition of Ilma explores a subject matter that many of us like to avoid; ‘Life and Death.’ We see life around us, but we also hear of people passing away reminding us that truly life is temporary and valuable. Every living being will face death as part of a predictable cycle created by Allah, The Most High. The Qur’an and Ahadith (teachings and practices of the Prophet Muhammad, peace be upon him) have extensive information about this subject and the various writers on board had to dig deeper and provide readers knowledge that we all should have. Muslims need to remind themselves why they have been created and to whom they will re-

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turn. We hope you increase your knowledge and benefit from this magazine, In shaa Allah. Jazakh’Allah Khair to all the donors that have generously donated in Ramadhan. We are accomplishing our goals and spreading dawah at a mass scale with the help of your continuous support. We cannot forget about our amazing volunteers who worked extremely hard delivering charity growth in Ramadhan. Your unconditional support and dedication is always appreciated by us. Please email us your feedback on Ilma Magazine to: ilmamag@thedawahproject.com The Dawah Project Team

THE

Dawah Project Who are we?

We live in a world that is diverse and globalised. As many communities progress technologically, The Dawah Project embraces these advancements, spreading Dawah at an international scale. We utilise Television, Radio and Digital Media promoting a better understanding of Islam and the Muslim way of life. It is our mission to provide comprehensive education about Islam for Muslims and non-Muslims. Islam Channel Islam Channel is an English speaking channel, free to air and broadcasting in over 136 countries - Europe, Africa and some parts of the Middle East. The Dawah Project sponsors the religious programmes on the channel; improves current programmes and funds new ones throughout the year. A few of them include, Jummah Khutba from Makka and Madinah, Live Hajj, Footsteps of Ibraheem (AS), IslamiQA, Ramadhan Bites, The Final Legacy and many more. The channel can also be watched online for free at www.thedawahproject.com and www.islamchannel.tv

Radio Campaign The Radio Campaign was launched in 2011. Africa is the second largest and second most populous continent on earth with an estimated population in 2013 of 1.033 billion people. 47% of the population is Muslim. Over 80% of Africans have regular access to radio, making it a crucial source of information. Currently, The Dawah Project is working to set up analogue radio stations in Tunisia, Nigeria,

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Gambia, Uganda, Sierra Leone and Rwanda. We want to educate the African community, Muslimâ&#x20AC;&#x2122;s and non-Muslimâ&#x20AC;&#x2122;s alike about Islam.

The International Dawah Centre The International Dawah Centre campaign initially started in April 2012. We strive to provide an International Dawah Centre to fulfil our obligatory duty of Dawah, to invite people to understand Islam better resulting to a more knowledgeable, tolerant and peaceful international community.

Ilma Magazine We are witnessing a digital revolution! More and more people have their own computer, laptop, ipad and smart phone. The digital industry is always developing. We took advantage of this phenomenon by producing an e-magazine called Ilma, which is released on a bi-monthly basis and is available on www.issuu.com Ilma Magazine provides reflective writings on the various aspects of life attracting Muslim and nonMuslim readers from around the world. 6

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THE PURPOSE of the creation of

MAN By Maryam Issadeen

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t some point during our lives, we may stop and ask ourselves, “what is the purpose of life?” There are long responses to this question, but as Muslims, we can begin with the Qur’an where Allah (swt) says, “And I did not create the jinn and mankind except to worship Me.” [Surah adh-Dhariyat, Chapter of The Winnowing Winds, 51:56] Allah (swt) clearly tells us that our purpose is to worship him. But we are not the only beings created for this purpose. “They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). [Surah al-Anbiya, Chapter of The Prophets, 21:20]

Allah (swt), whose knowledge encompasses everything of His creation, has given us the ability to choose: good or bad. These choices are what ultimately govern our faith as we learn from the Qur’an: “And (by) the soul and He who proportioned it. And inspired it (with discernment of) its wickedness and its righteousness, He has succeeded who purifies it, And he has failed who instills it (with corruption).” [Surah ash-Shams, Chapter of The Sun, 91:7-10] The test of mankind therefore is to live life and make the correct choices. This life is a test for us from Allah (swt). He has given us commandments to follow and a free will, leaving us with the choice to do as we wish.

Angels have been created with different purposes. Some of the tasks appointed to angels include noting the good and bad deeds of man; questioning souls in the grave (angels Munkar and Nakeer) and seeking out those who perform ‘dhikr’ (remembrance) of Allah to inform the Almighty of their worship. There are some angels however, who are created for the sole purpose of worshipping Allah (swt). These are the angels mentioned in the verse above, the angels who are standing, bowing or prostrating eternally before Allah.

“[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving.” [Surah al-Mulk, Chapter of The Kingdom, 67:2]

With this level of devotion from such a pure creation, why then would Allah (swt) want the prayers of us imperfect, weak beings? The difference between us humans and the angels created for worship is simple; free will. The angels have been created for a particular purpose and that is what they will do until commanded, otherwise however we as human beings decide what to do and when.

This is how good and evil came to be. People are not bad because Allah (swt) created them that way, but because they made choices that took them further away from their religion; Islam.

The ultimate goal therefore is to see who lives a life of goodness as a result of their own choices. Allah (swt) is the All Knowing and is already aware of everything that will take place; however, within His decree He has given us the means to determine whether we want to live a pious or corrupt life.

Although we are commanded to perform good deeds in this world, those who live their lives conscious of Allah (swt) are still not guaranteed success in the Hereafter. The Prophet Muhammad (peace be upon him) said, “The deeds of anyone of you will not save you from the Hell Fire.” They said “even you, O Allah’s Apostle?” He said “No, even I will not be saved unless and until Allah bestows His Mercy on me.” (Sahih al-Bukhari) From this Hadith it is evident that no matter how much worship and good deeds we do in this life, we are not guaranteed entry into paradise.

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So why then does Allah (swt) ask us to worship Him, to pray and glorify Him? It is not because He needs it. Indeed Allah (swt) has told us, “O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom.” (Sahih al-Muslim) From this it is clear that although we are required to worship Allah (swt), it is not because He needs it. So why are we instructed to do it? The Holy Qur’an tells us, “O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” [Surah al-Fatir, Chapter of The Originator, 35:15] We worship Allah not because He needs us, but because we need Him. The worship-

ping of Allah (swt) is integral for our spiritual growth. Through constant, daily remembrance of Allah (swt) we can gain ‘taqwa’ (piety) or consciousness of Him. Through taqwa we can aim to live our lives as practicing Muslims and subsequently bring ourselves closer to Allah and closer to His mercy on the Day of Judgment, In shaa Allah. The purpose of life is to worship Allah (swt) and let it manifest itself in multiple situations. Firstly, we should try to live our lives as practicing Muslims who follow the commandments of Allah (swt). As a result, we should do good deeds, worship Allah (swt) and seek his forgiveness and ultimately strive to gain entry into paradise through His Mercy and Grace. May Allah (swt) make us those who succeed in these pursuits and are bestowed with His Forgiveness, Ameen.

“O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom.” (Sahih al-Muslim)

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THE GRIM

REAPER By Adama Munu Islam Channel Presenter and freelance writer Adama Munu runs us through her thoughts on the fear of death.

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“We all have different types of fear, most of which are related to the future.”

As natural as life itself… The thought of death may frighten many of us. At times it does. Whilst the subject of death features amongst our greatest literary traditions, it is glorified in Hollywood films and often caricatured in the form of a hooded creep with a wooden staff. It is a state many of us hope we never reach whilst fully knowing that one day we will. We may be given to removing ourselves from any serious thought of it, yet it is all around us. Within modern times to date, we have faced and are still facing many international political crises-wars, conflicts and ethnic-religious cleansing. Death at times seems nearer than we think. It intrigues us, mortifies us and can change us. Although at best we can admit its inevitability, many of us are afraid of death. I once came across a sister who during the height of her practicing Islam, confided in me that she faced nightmares and anxieties over the occurrences in the grave, the Day of Judgement and

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death itself. It is something that many people out there face. We all have different types of fear, most of which are related to the future. And whilst it is natural to be fearful in life, one has to assert whether the fear of death is something which is encouraged in Islam. This article does not aim to provide an analysis of what is a real psychological ailment known as ‘thanatophobia’ fear of dying or death, but rather to understand life and death within an Islamic framework and how a healthy attitude towards death should generally be. There are many reasons associated with fear of dying or death. Generally speaking, mystery surrounds the contours of death. In Islam, it is part of what is known as the ‘ghaib’ or unseen world. Not only are we at a loss at what year, day and time death will arrive for us, but many people are afraid of what comes after - appropriately termed the ‘fear of the unknown.’

Another reason why people may fear death is their concern for what will happen to their loved ones as well as their wealth coveted in this world, their properties, the payment of debts and issues to do with who will inherit from them. Understandably, a person who fears death for these reasons will feel a sense of helplessness and lack of control over those things which they have control of in the present time.

tive on death is linked to inevitability and acceptance. Inevitability, in the sense that all of creation must succumb to one of the attributes of the world which is perishability. ‘All that is on earth will perish.’ [Surah ar-Rahman, Chapter of The Beneficent, 55:26] Allah tells us that our time in this world will end, a decree that everyone will have, with no choice, but to accept what is as natural as life itself.

Some non-religious folk would be compelled to hate and avoid the topic entirely. For them it spells the end of their existence, entirely-the end of their hopes, dreams, enjoyment and pleasures, only to spend what they believe will be an eternity of nothingness.

Allah says in the Noble Qur’an, “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 paradise, this person is indeed successful. The life of this world is only the enjoyment of deception.” [Surah al-Imran, Chapter of the Family of Imran, 3:185]

We are taught in various places in the Qur’an, that the life of this world is a temporary realm, a place of living, ease and hardship, trial and triviality. It is a preparation for the next life, a part of our journey where we fulfil our ultimate purpose of life which is to worship the Creator, Allah (swt). But the Islamic perspec-

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Therefore the fear of death is not something that one should contend with, but rather how one’s past and present actions impact on one’s next life.

“Take benefit of five before five: Your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied, and your life before your death.”

Mark Twain once stated, “The fear of death follows from the fear of life. A man who lives fully is prepared to die at any time.” This statement stems from an important Islamic ethos which is to make use of our worldly life and enjoy of its pleasures. Prophet Muhammad (peace be upon him) stated in a Hadith related by Ibn Abbas and reported by AlHakim that we should take care of five things before our death: “Take benefit of five before five: Your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied, and your life before you death.” Therefore, the wise person is not one who wastes time in becoming anxious over death, because death will meet us whether we are prepared for it or not. We are advised by Prophet Muhammad (peace be upon him) to remember the Destroyer of pleasures so as to contextualise the true nature of our reality and the ultimate return to our Creator. It is a

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part of our seeking happiness to live each day as it comes in order that we may find success for tomorrow. We are also advised by Allah (swt) to prepare for our meeting with Him by ensuring that we worship Him until death and perform good deeds. By doing this, we will not only have an easier and more pleasant death, but will also attain the pleasure of Allah, In shaa Allah. Allah says of those who maintained the status of being an ‘abid ‘or His servant: Indeed, those who have said, “Our Lord is Allah” and then remained on the straight path, the angels will descend upon them saying, “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.” [Surah al-Fussilat, Chapter of The Distinguished, 41:30] May Allah grant us a good ending and His pleasure in the next life, Ameen.

JOURNEY OF THE

SOUL By Maryam Issadeen

March July / August / April 2014 2014 // Issue Issue 68

18 16

The soul in Islam is a complex phenomenon, one that passes through four vastly different stages of existence. [Kitabur-Ruh, Layla Mabrouk]. Each stage is so significantly changed from the next, it would be impossible to comprehend or explain one phase until it has been experienced. The first of these phases is the beginning of the soul’s existence in the womb of the mother. This is followed by the second phase, the life spent on earth. The third is the ‘barzakh,’ the period of transitory existence between this life and the Hereafter. The fourth and final phase is paradise and hell. The beginning of a soul’s journey takes place from before its body is born. “The way that each of you is created is that you are gathered in your mother’s womb for forty days as a spermdrop and then for a similar length of time as a blood-clot and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into you…” [Sahih Bukhari: 3036] Once a person is born and commences life on earth, his or her actions are what decide their position and status in the Hereafter. The eternal life of the Hereafter, the final resting place of man, is no doubt the most significant section of our life. As the Prophet (peace be upon him) once said, “By Allah, this world in comparison to the hereafter is nothing but as though one of you dipped his finger in the sea. So ponder how much (of sea water), the finger returns with.” [Sahih al-Muslim, Mishkaat]

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As Muslims we are instructed to live our lives on earth in such a way that we will be eligible for the mercy of Allah (swt), and with His grace, be given entry into the garden of paradise. No matter how long we may exist in this worldly life, its length is incomparable to the eternity of the Hereafter. Once our time has finished in this second phase of being, the soul is removed from the body to enter the stage of barzakh. The instance of death differs significantly between those who lived pure and noble lives on earth and those who did not.

The moment of death for a good soul When the time comes for a soul to be returned to Allah (swt), angels descend and sit around the body. The angel of death appears at the head of the body and says “good soul, come out to forgiveness and pleasure from Allah.” The soul then leaves the body with the ease of a drop of water sliding from the spout of a jug. Once the soul is removed, the other angels vie for the honour of holding the soul, enshrouding it and placing it in a coffin. The angels then take the coffin up to the heavens, ascending each heaven with the accompaniment of more and more angels until they reach Allah. Allah the Almighty then says “register this soul in the ‘Illiyun [the highest part of heaven] and take that soul back to earth, because that is where I created them from. That is where they will return and that is where they will be resurrected from.” The soul then returns to the grave with the

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honour of Allah. Once the soul has been returned to the grave, the two angels Munkar and Nakeer appear. Regardless of the goodness or badness of a soul, the angels appear in a fearful form, screaming and startling the person. The angels demand of the soul three questions: 1. Who is your Lord? 2. What is your religion? 3. Who is your prophet? The believers will answer the questions with ease and certainty and a voice will call from above “my servant is telling the truth. So furnish his grave from paradise, provide him with clothes from paradise and open for him a gate to paradise.” The grave then expands as far as the eye can see and is filled with the goodness and fragrance of paradise. After that a very handsome man will walk into the grave and when the soul asks who he is, the man will reply “I am your good deeds. I came to spend time with you and be with you until the Day of Judgement. I will be with you, you won’t be alone.” The soul will be happy, and will ask of Allah to bring forth the Day of Judgment quickly so he can be reunited with his family and wealth.

The moment of death for a bad soul When the time comes to remove the soul from a person who lived a life of sin, it will be a frightful and unpleasant time. The angels will surround him, bringing with them a coffin from the hellfire. The angel of death

calls forth the soul saying “foul soul, come forth to the wrath and anger of Allah.” The soul will not want to leave, it will cling to the body and the pain of pulling it out will be like dragging a branch of thorns out of a ball of wet wool. The other angels wrap the soul in rough hair-cloth and place it in the coffin. The foulest of stenches will emanate from the coffin and earn the curses of all the angels it passes. The angels will take the soul to the lowest heaven but the gates will be locked. Allah will say, “register this soul in the Sijjeen [lowest part of earth]” and the soul will then be flung to the earth. The soul will not be able to answer the questions of Munkar and Nakeer with ease. Those who led sinful lives would answer in a roundabout manner, citing what little information, correct or incorrect, that they may be able to convey. At this point a voice will speak from above saying “he is a liar. Furnish his grave from hellfire. Give him clothing from hellfire and open a gate from hellfire.” From the sinful soul’s position in the grave, he will be able to see his future abode in hell. He will be kept company in the grave by an evil and ugly looking man who represents the soul’s bad deeds. The soul will experience a torturous period but knowing his future resting place, he will beg Allah to delay the Day of Judgement.

Avoiding the trials of the grave Believers are not exempt from the ‘fitnah’ or tests of the grave. It may be that they are being punished for their shortcomings prior

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to the stage of eternal abode, or that even as believers they led sinful lives. That being said however, there are a few who are exempt from the tribulations of the grave. This includes the ‘shuhada’ (martyrs who die fighting for Islam); the one who seeks Allah’s protection from the punishment of the grave and the one who dies on the day of Jum’uah. Our deeds will keep us company in the grave and can serve as a means of protection from punishment. Good deeds such as fasting and reading the Qur’an will surround us and keep us company in the grave. Another means of protection is the daily recitation of Surah al-Mulk (Chapter of the Sovereignty). It is narrated in the Hadith by Abu Hurayrah (ra) that the Prophet (peace be upon him) said, “A surah from the Qur’an containing thirty verses will intercede for a man so that he will be forgiven. It is the surah Tabaarak Aladhi bi yadihi’l-mulk.” [Tirmidhi] Whilst the thought of entering the phase of barzakh is a terrifying one, we should remember that Allah (swt) is the most Merciful. Through worship, repentance and good deeds, we can all hope and pray for protection from the fitnah of the grave and hope too to experience the fragrance and presence of paradise in our graves. May Allah (swt) make us of those who answer Munkar and Nakeer with firm conviction and say in loud voices, “Allah is my Rabb, Islam is my Deen and Muhammad (peace be upon him) is my messenger.” Ameen.

The

Will

By Anjuma Choudhury and Amna Mahmood

reating a Will is of great importance in Islam, yet it’s not something we think often about, or indeed wish to think about. After all, death is a daunting prospect – when our lives expire, we’ll leave behind family, friends and personal wealth, whilst the only things we will take to the grave is our faith and good deeds. Our anxiety towards death is primarily focused on ourselves, but we forget that our deaths will have a great impact on our family. The loss of a loved one is sad and sometimes overwhelming; and it can be very hard to deal with funeral costs and paperwork in such a state. Thus, it is advised for you to have a Will as supported by this Hadith, “It is the duty of a Muslim who has anything to bequest not to let two nights pass without writing a will about it.” [Sahih al-Bukhari] The Will in ‘Shariah’ is identified as ‘Was-

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siya.’ It needs to be stressed that when writing an Islamic Will one should consult a legal expert who specialises in Shariah and in this case, law surrounding death and bereavement. The Islamic Will must be recognised by the law of the country of residence. The benefits to having a Will cannot be understated. For the living person, it provides a peace of mind, knowing the possibility of altercations amongst family members will be avoided. For the family of the deceased, the bereavement process is made easier to deal with because their loved one left behind clear instructions in the Will. There are four areas that should be encompassed in the Will: 1. Execution of the Will 2. Payment of funeral expenses

3. Payment of the deceased’s debts 4. Distribution of the remaining estate amongst the heirs according to Shariah In terms of distribution, the Shariah is very clear on how things should be allocated and to whom. When allocating wealth such as money and land amongst other things, look to the Qur’an, Ahadith and books explaining the procedure. This is not only to know how to go about it, but also allows us to understand as Muslims why things are divided in such a manner to certain relations, from ones’ spouse, sons and daughters. The importance of the Will is strongly justified by scholar and theologian Ahmad Ibn Majah, “A man may do good deeds for seventy years but if he acts unjustly when he leaves his last testament, the wickedness of his deed will be sealed upon him, and he will enter the Fire. If, (on the other hand), a man acts wickedly

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for seventy years but is just in his last will and testament, the goodness of his deed will be sealed upon him, and he will enter the Garden.” The Will gives you an opportunity to do good deeds and be just after you have passed away, Subhan’ Allah. Thus, consider in creating a Will for yourself not knowing when your time will come to leave this world. Recommended reading on writing an Islamic Will under English law: The Islamic Will: A Practical Guide to Being Prepared for Death and Writing Your Will According to the Shariah of Islam and English Law by Hajj Abdalhaqq Bewley, Aisha Abdurrahman Bewley and Ahmad Thompson.

Rules and Regulations of a Muslim

FUNERAL By Thoiba Choudhury

In Islam, Allah the All-Mighty, the Ever-Living, has provided a complete set of instructions for the dying individual, those present at the time of death and those responsible for the burial of the deceased. Death can occur at any moment; therefore every Muslim should try to gain knowledge and wisdom on the topic of death. The Muslim should abide by the rules and regulations that Allah (swt) has prescribed. Bilal Assad, a respected sheikh from Australia, addresses the topic of funeral rites, dying and death in his lecture, ‘The End Series: Deaths and Funerals.’ Assad states: “There are obligations upon us for the sick and the dead person [...] [such as] the rites of the dead person what we should say and do when they are dying, to the way we should prepare them for the grave [...] to how we should bury them [...] to paying off any debts that the [...] person has left behind [...] [and] to look after their property.”

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Here, Assad presents a number of situations which the family of the deceased has to encounter and fulfil. In the same way that, at the beginning of life, a baby is unable to feed itself and is heavily dependent upon a parent. At the end of life, the dying and deceased person is rendered incapable, and has a right over family that they take care of his or her religious obligations and wishes even after death. These religious duties are not meant to be seen as a burden but should enlighten one of their nearness to death, ultimately rekindling their connection, love and devotion for Allah (swt) through constant supplication. This article will then attempt to provide the reader with a few details about the rites and regulations of funerals within Islam in accordance to the Qur’an and Sunnah (teachings and practices of the Prophet Muhammad, peace be upon him).

01 What should One do for a Dying and Dead Person? It has been advised by the Messenger of Allah (peace be upon him) that one should prompt the dying person to recite the following declaration: “Laa ilaaha illa-Allah Muhammadur Rasul Allah”, which holds the meaning, “There is no God but Allah and Muhammad is the Messenger of Allah.” The dying person should not be drawn into any worldly discussions; he should repeat this declaration until he finally reaches his last breath. This testimony reaffirms the dying person’s connection with Allah; guaranteeing him Paradise after his actions has been judged by Al-Mighty Allah. Shortly after the declaration has been recited by the dying person, the relative of the deceased should close the eyelids and then cover the body using a light cloth. At this stage, it is crucial for one to supplicate and commemorate Allah as this helps to ease the process of death for the dying person. Thereafter, the preparation of the burial should commence immediately. Du’a (supplication) to read in anxiety and grief:

“La hawla wa la quwwata illa billah” Translation: There is no might nor power except in Allah May Allah (swt) ease every person’s difficulties. Ameen.

02 Upon Hearing Another’s Death When one hears of another Muslim’s death, he or she should immediately recite the following prayer: “Innaa Lillahi Wa Inna Ilayhi Raaji’oon”, which means, “Verily to Allah we belong and to Him we shall return.” [Surah al-Baqarah, Chapter of the Cow, verse 156] This supplication benefits the one reciting as it reminds him or her of their own death and is also a remembrance of Allah (swt).

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03 Preparing the Body: ‘Ghusl’ and ‘Kafan’ The ‘ghusl’ is the ritual of washing the whole body. This becomes ‘Fard al Kifayah’ a religious obligation upon the Muslim community. The deceased must then be washed according to the Islamic rites. It is a ritual which helps to purify the body. Two or three people may be involved in the cleansing process. The person in charge of washing the body should have Islamic knowledge, be a learned person, trustworthy and be of the same gender as the deceased. However the ruling on washing a child is different and can be done by either gender. The ‘ghusl’ is as important as the ablution a person makes prior to performing ‘salah’ (prayer). This is so that when a Muslim finally meets Allah (swt) in the afterlife he or she should be in a complete state of purity. After all, cleanliness is an indispensable condition for a practicing Muslim, it is an act of ‘ibadah’ (worship); this is a way in which one can attain proximity with Allah (swt). A few points to remember prior to commencing the ‘Ghusl’ • It is of utmost importance that the body is handled with care and respect. The reason for this is that the person handling the body will then become answerable to Allah (swt) for causing pain to the body • One must be in the state of purity, make ablution and ‘niyyah’ (intention) • A towel or cloth must be available in order to cover the ‘awrah’ (private parts) of the body • The person handling the body should wear a pair of gloves in order to maintain hygiene

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04 Steps to Performing the ‘Ghusl’ 1. Place the deceased person gently on a table. The head and the upper part of the body should be raised slightly to insure the bad fluids and impurities do not flow back into the eyes, nose, ears and mouth during the cleansing. 2. Remove all clothing items. If it is difficult to remove the clothing one may use scissors to cut the material. Make slits through the sides of the clothes making sure to keep the towel or cloth over the ‘awrah’ at all times. 3. Next step is to make sure that any bad fluids in the stomach do not remain. This is done by lifting up the head and pushing the abdomen gently. The fluids will then naturally come out. This process may be repeated more than once until all fluids have been removed. 4. Pour water lightly over the entire body including the ‘awrah’ making sure to remove all impurities. 5. After the body has been washed, the person in charge must make ‘wudhu’ (ablution) on the deceased person. Do not put water in the nose or mouth. With the nose any impurities that come out can be wiped away. The mouth and teeth can be cleaned by rubbing lightly using wet fingers. 6. The person should then wash the body with water and soap (if available), starting from the head, followed by the right side of the body then the left. With females, her hair should be loosened, washed, combed and braided. 7. This washing should be done three to seven times or as necessary, providing that after washing the head the washer cleans the right and then the left and the upper before the lower part of the body. 8. According to the narrations in Sahih al-Bukhari ‘camphor’ (aromatic essential oil) may be used in the final wash in order to repel insects and rodents after burial. 9. As there is a difference in scholarly interpretation, the body can either be dried using a towel or simply left to dry. 10. The body is then covered entirely in a simple white cotton cloth. Men are covered in three white sheets, women in five. The Prophet Muhammad (peace be upon him) stated: “Wear white clothing, it is the best of your clothes, and wrap the dead with it.” (Reported by Imam Abu Dawood, Tirmidhi and Ibn Majah)

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05 Importance of ‘Salatul Janazah’ and Burial After washing and shrouding the body, Muslims gather together in congregation to offer ‘Salatul Janazah’ (Funeral Prayer); a prayer which is to ask Allah’s forgiveness of the deceased person and is an opportunity for everyone to supplicate and remember death. There are many rewards to praying Salatul Janazah. For instance, Abu Hurairah (may Allah be pleased with him) narrates that Prophet Muhammad (peace be upon him) said: “Whoever attends a funeral procession till he offers funeral prayer for it, will get a reward equal to one Qirat; and whoever accompanies it till burial will get a reward equal to two Qirat.” It was asked, “What are two Qirat?” He replied, “Like two huge mountains.” [Sahih al-Bukhari and Sahih al-Muslim] Subhan’ Allah! More importantly, it becomes a collective duty upon the Muslim community and if no one joins into the congregational prayer everyone will be considered sinful before Allah (swt) on the Day of Judgment. A supplication is then said upon the burial of the body. The process of the burial should be done swiftly. Shortly after the burial, family and relatives of the deceased usually stay for a while to pray to Allah (swt) asking for the person’s forgiveness as the angels proceed with their questioning. Recommended reading on how to pray Salatul Janazah: The Beginner’s Book of Salah, by Ghulam Sarwar

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06 Weeping and Mourning over the Dead Upon receiving news of the death of a loved one and during the burial, one should remain reserved and calm and not allow oneself to become overly emotional. Wailing is detrimental to both the dead and the person crying as it is part of a major sin as is described in the narrations of Sahih al-Bukhari. The Prophet Muhammad (peace be upon him) said, “He who slaps his cheeks, tears his clothes, and follows the ways and traditions of the days of jahaliyyah is not one of us.” [Volume 2, 382] During the ‘time of ignorance’ women would behave innappropriately and as they did not alter their conduct this then lead to the Prophet (peace be upon him) forbidding them from burials. Women being emotional creatures also have more of an impact in distressing the deceased. Although wailing has strictly been prohibited, it is however permissible to weep and grieve. This is supported within the narrations of Abdullah ibn ‘Umar. The Prophet (peace be upon him) said: “Allah does not punish for shedding tears, nor the grief of the heart.” [Sahih al-Bukhari, Volume 2, 391]. At the time of death, it is natural for a person to feel sorrow and melancholy however the tears that one sheds should be of love, compassion and mercy. Through the Prophet’s words of wisdom, what we learn is that even at the time of death and burial of the deceased, one should try to keep in check of their ‘Imaan’ (faith) and modesty. Alhamdulillah! There is so much ‘Hikmah’ (wisdom) behind the Prophet’s (peace be upon him) teachings and Allah’s divine law.

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07 Visiting the Cemetery Visiting cemeteries is encouraged in Islam. The Messenger of Allah (peace be upon him) said: “Visit the graves for they remind you of the Hereafter” [Sahih al-Muslim]. There are benefits to attending the grave as it helps one to remember death. The deceased also benefit as supplications are made asking for his forgiveness to Allah by the visitor. It is ‘mustahab’ (recommended) for men and permissible for women to visit so long as she is with a ‘mahram’ (male guardian) and dressed appropriately i.e. in ‘jilbab’ (coat) and ‘khimar’ (headscarf). However one should also be cautious when visiting the grave. This has been supported by various Islamic scholars. Here are some examples: • Islam tells us graveyards are sacred places where the jinn kind roam and they should not be frequented by the emotionally weak, i.e. women and children • Even men have been asked to visit ‘purposefully’ and not to prolong their visits • Some who have ignored these guidelines have been affected negatively for the rest of their lives and begin to see things daily thereafter until an Imam or someone who is knowledgeable in Islam has had to engage in exorcism to rid the individual of the effect of the jinn kind A Muslim must avoid every type of shirk and sinful act; he or she should not supplicate to the dead, invoke their assistance or wail. While at the cemetery one’s goal and focus is solely to repent to Allah asking for the deceased person’s forgiveness.

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08 What can the deceased benefit from? There are a few actions which a Muslim can do before death to gain the reward from Allah, The Most Merciful. The Prophet Muhammad (peace be upon him) said: “When a person dies all his good deeds cease except for three: a continuous act of charity, beneficial knowledge, and a righteous offspring who prays for him.” [Sahih al-Muslim] Every action a Muslim does should ultimately lead to pleasing Allah (swt). The act of ongoing charity has been given great importance as it helps to renew and reaffirms one’s connection with God; charity symbolises compassion, love and mercy which are all characteristics which Allah favours. Close family members and relatives can also give ‘sadaqa jaariya’ (voluntary donations) where the reward is divided between the one who is donating and the deceased. Within the aforementioned Hadith, the Prophet (peace be upon him) also addresses the significance of educating others. Within the ‘duniya’ (world) it is a religious obligation upon every Muslim to gain knowledge about Islam and pass onto others through teaching and writing, rearing righteous children is also very beneficial as this is how Allah differentiates whether or not a person has truly achieved success. All of these actions are philanthropic which helps to strengthen the family and ease any hardship faced by the deceased in the Hereafter. Subhan’Allah! May Allah (swt) be pleased with us all and increase us in our knowledge, ‘Rabbi zidni ilma.’ [Surah al-Taha, Chapter of Disambiguation, 20:114] Ameen.

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Men and Women Summer Style

By Waqaas Ahmed Waqaas Ahmed is the Founder and Creative Director of the luxury British abaya brand, ‘Aywa.’ He is also the resident Stylist on Islam Channel’s flagship programme ‘Living the Life.’

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Take Cover No outfit is complete without the outerwear; if in doubt, stick to the abaya this summer. If you are thinking about introducing the abaya to your wardrobe, explore some different styles to suit your personality and style. Add a pop of colour or pattern to update this staple piece. The rule is to keep to simple stylingâ&#x20AC;Ś

Style Sophistication Aywa The Kimono Abaya There is no doubt that the Japanese have invaded this yearâ&#x20AC;&#x2122;s fashion and styling. We have seen the kimono and oriental prints on the catwalks and on the High Street. There is no reason why this cannot be adopted with the abaya. Think about the wrap-over belted front and wide sleeves. Keep it elegant by wearing it over a long dress or jumpsuit; perfect for the barbecue party! Black Kimono Abaya: Aywa by Waqaas Ahmed Hijab: Hanayen, Dubai

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Grecian Drapes For the sister who likes timeless elegance. This feminine style abaya is great to be worn as a dress for any occasion; no need to worry about anything else. The abaya dress can be worn from day to evening. Perhaps just a change of hijab?

Black and White Grecian Abaya: Aywa Hijab: COS Shoulder Embellished Drape Abaya: Aywa Hijab: Stylist’s own

The Jacket Abaya Taking the Afghani approach to the ‘shorter’ jacket, perfect if you want to invest in a new pair of shoes! This abaya is very casual and easy to wear, simply pop it on over your trousers or jeans to give you easy cover up when you step outside. Great if you are going out for a day trip or lunch with your friends. Try experimenting with mismatching prints and adding colour to the cuffs and hem! Striped Jacket Abaya: Aywa Hijab: Stylist’s own Geometry Print Jacket Abaya: Aywa Hijab: Stylist’s own

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Simple sophistication Another style that can be worn as a dress for the whole day, adding a touch of metallic glamour. You cannot go wrong with gold and black! The ruched shoulders and folded pleats at the waist instantly add interest to this ultra-feminine style piece. For the sisters who want to keep things simple, but want to add a touch of detail. Abaya: Aywa by Waqaas Ahmed Hijab: Hanayen, Dubai

Photography Sadia Khan Styling Waqaas Ahmed

Visit Aywa

www.aywa.co.uk July / August 2014 / Issue 8

That’s long! How many of you find it difficult to find a t-shirt that won’t ride up when you are in ‘sujood,’ or simply when you sit down? We all know that when dressing, the man needs to be covered from the naval, down to the knees (the term known as ‘awrah’). With nice pleasant weather and the heat, long t-shirts and tops are perfect for those of you looking to find an alternative to wearing the thawb. And there are lots available in lightweight cottons to keep you cool.

TIP! lours plain co to k c ti S try utfit and o e th r fo ith enting w experim ies and er embroid ng with a y styli arf prints b hat or sc l a n io it . trad an edge to create

Thawb shirt The Muslim brothers’ staple, recreated with an urban story! Customise your thawb by giving it a new length. Thawb shirt: Aywa by Waqaas Ahmed Cuffed trousers: Topman Shoes: Fred Perry Saudi Scarf: Stylist’s own Styling: Waqaas Ahmed Thawb shirts are available on request.

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Long Jersey shirt Long shirts have been appearing recently on the catwalks of men’s fashion shows. They have been getting as far long as down to the knees. Wonder where the inspiration came from? This style is perfect to create the Sports Luxe look! Jersey shirt: H&M Jeans: Topman Shoes: Nike EgyptianScarf: Stylist’s own Styling: Waqaas Ahmed

The Long Tee This all-time favourite basic has recently been updated. The t-shirt has got longer and boxier, becoming more modest and easier to wear. The long tee is great for layering! Finish it off with a short bomber blouson jacket or sweat top. T-shirt: Topman Jacket: Zara Cuffed trousers: Topman Shoes: Fred Perry Afghani hat: Stylist’s own Styling: Waqaas Ahmed

Photography Ibraheem Aziz Styling Waqaas Ahmed

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Food Bites The Three Course Dinner The recipes included in this edition are bound to have both small and tall guests elongating their arms for seconds or maybe even thirds! There are really no culinary skills involved as these are simple recipes to make and have.

May / June 2014 / Issue 7

Mutabbaq Preparation Preparation Time: 45 minutes Cooking Time: 15 minutes ‘Mutabbaq’ in Arabic means folded. This savoury pancake originates from the Middle East. Depending on one’s desire the mutabbaq can be filled with various ingredients such as finely chopped vegetables, chick peas, lentils, chicken etc.

Ingredients (Serves 2) For the Dough • 1 small cup of plain flour • 2 - 3 tbsp oil For the mixture • • • •

1 Egg 4-5 spring onion Coriander ¼ tsp salt

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1. In a bowl, mix flour and oil into a dough. 2. Next, wrap the bowl in cling film and leave for approximately one hour. 3. Wash and chop coriander and onion leaves and leave aside in a small bowl. 4. Now take the dough you had prepared earlier and divide into two portions. 5. On a flat and oily surface, roll out one half of the dough very thinly (add more oil if necessary). 6. Now pour half amount of egg mixture on the rolled dough. 7. Spread the egg mixture on the dough. (Tip: try to keep the egg within the centre of the dough leaving about an inch of dough all around the sides). 8. Form the dough into a square by folding the edges (1 inch approx). 9. Now fold the entire dough in half. You will be left with a rectangular shape. Leave aside. 10. To fry, place a non-stick pan on hob and brush on 2 tbsp of oil. 11. Using a spatula, fry the dough on low heat until golden brown. Do the same on the opposite side. Leave aside. 12. Now using the second part of the dough that was left aside earlier repeat steps 5 to 11. 13. Serve mutabbaq on a nice serving dish. Following this recipe, we have included an Indian dish which can be served with mutabbaq.

Preparation

Indian Aromatic Lamb Shank Curry Preparation Time: 60 minutes Cooking Time: 2 hours Ingredients (Serves 4) • 200g natural yoghurt • 50g ground almonds • 1 tsp sweet smoked paprika • 4 lamb shanks • 3-4 tbsp olive oil • 1 large chopped onion • 2 large chopped garlic cloves • 1 piece of fresh ginger (1cm approx) • 3 tbsp curry paste (Patak’s medium balti paste) • 750ml fresh lamb or chicken stock • Small handful of freshly chopped coriander July / August 2014 / Issue 8

1. Mix yoghurt, ground almonds and paprika in a large bowl. Add lamb shanks making sure to coat it with the mixture. Cover with cling film, marinate in fridge or leave over night. 2. Preheat oven to 160 degrees Celsius/ fan 140 degrees Celsius/ gas mark 3. Heat 2 tbsp oil in large flameproof casserole, season the marinated lamb shanks, then brown all over, in batches, over medium high heat, adding more oil if necessary. Remove and set aside. Wipe out pan. 3. Put onion, garlic and ginger in food processer and whizz into a paste. Add 1 tbsp oil to the casserole, stir through the onion paste and cook over a low heat for 5 minutes. Stir the curry paste, increase the heat and cook, stirring for a couple of minutes. 4. Pour over the tinned tomatoes, return the lamb shanks to the casserole and pour over the stock. Bring to the boil, cover with a lid, then cook in the oven for 2 hours, turning the shanks occasionally if they are not completely covered by the sauce. The meat should be really tender and fall off the bone. 5. Carefully remove the lamb shanks to a bowl and cover with foil to keep warm. Place the casserole back on the hob and bubble the sauce for 15 minutes or until thickened. Taste and add more seasoning if necessary. Serve each shank in a bowl with spoonfuls of creamy mashed potato or with saffron rice. Spoon over some sauce and sprinkle over the coriander to finish the dish. 38

Pear Baklava Preparation Time: 30-40 minutes Cooking Time: 5 mins Preparation Baklava is a sweet dessert made with very thin layers of filo pastry which is filled with all kinds of nuts such as cashew, pistachio, hazelnuts and almonds. Other ingredients include wheat, cream and chocolate. This small, filling, luxurious sweet treat is traditionally made in Mediterranean countries and across the Middle East. Although this dessert is traditionally made with filo pastry, replace it with pear which is a lot easier to make and a lot friendlier to your waistline.

Ingredients (Serves 2) • 1 Pear • Half a cup of nuts (a mixture of walnuts, almonds, pistachios)

1. Use a mandolin slicer or a sharp knife to carefully slice a whole pear length ways to produce a lot of thin layers. This will be your ‘pastry’. Line up the pear together and cut pear slices horizontally in half (you will now have two portions). Place pear slices aside. 2. To make the filling, use a strong plastic bag with a seal and place the nuts inside the bag and crush using a heavy item in the kitchen. A can of beans should suffice. 3. In a pan heat the coconut oil, butter or ghee and add the nuts, cinnamon, and vanilla. Leave on heat for about a minute. 3. On a clean plate, take each slice of pear and add a bit of nut mixture on top (repeat this process on both portions of pear slices).

• 1 - 2 tsp cinnamon

4. Put remaining nut mixture on top and drizzle honey. This dessert can be served with Greek yoghurt, carnation milk or vanilla ice cream.

• 1 tsp vanilla

Did you know?

• 1 tsp coconut oil/ butter/ ghee

• Drizzle of raw honey • Extra cinnamon to sift on top • Optional: yoghurt or vanilla ice cream July / August 2014 / Issue 8

Baklava was loved by Ottoman emperors. It was a common dessert served during the Ottoman Empire which showcased hospitality and wealth. 39