THM Sadaqa Group ©

Your Standard Salafi Curriculum Guide

Welcome to The First Year of Islamic Studies

   All praise is due to Allah, we praise Him and seek His help and forgiveness. We seek refuge in Allah the Most High from the evils of our own selves and from our wicked deeds. Whomever Allah guides cannot be misguided, and whomever Allah He leaves astray, cannot be guided. I testify that there is no true god worthy of being worshiped except Allah alone without any partner or associate, I further testify that Muhammad (salla allahu alaihi wa salaam) is His true slave and Messenger. May Allah salah and Salaam be also granted to the prophet's pure family and to all of his noble companions.

Amma Ba'd: (To Proceed) 

 

(books vary, picture may not be the book used)

 Islamic Studies Program for the Muslimah Only (3 Courses)


Exams/Test/Quizzes and Homework Submissions are given - Research papers and reports are required.

Topics vary but will include text from the following subjects:

1 Introduction to An Explanation of Usooluth Thalaatha, or Kitaabat-Tawheed

2  Introductions to Quran/Tafsir Reading Vol. I, 2, or 3

3  Introduction to Sahih al-Bukhaari (Ahaadith) Vol. I, 2, or 3

4 Biographical Studies (Who do we take knowledge from - Previous and present day Scholars)

5 Explanation of Important Lessons 

6 Introductions to Islamic Manners and Character Building

7 Dua Memorization (memorization required)

 

 

What are the fees for this course?

What Is Islamic Studies?

What are my course options? (3 to 5 classes per semester)

             

It is necessary for students to start implementing structural writing habits. You will be asked to submit a written summary or benefit every week on what you have retained; including your benefit in each course. This is in addition to request from instructors about assignments, homework, quizzes or test inshaAllah.

Example of Personal notes:

 notes and summary from Riyadhus Saliheen lesson 1 (link removed)

One Year of extensive study

As a Muslim, it is upon you to seek out pathways for successfully obtaining beneficial knowledge for the religion of Islam. You and you alone bear the responsibility of conquering this task to educate yourself and then your family with an open approach to learning the truth. Religion is not forced upon anyone; it is a choice to believe in what is correct and then acting upon that belief based upon proofs and evidence. Whether you are a new Shahadah, Just getting back on track, Seasoned Muslimah, Instructor, young adult, if you have children, or just need to brush up on your knowledge your responsibility remains, you must seek the knowledge.

It is the aim of this program to help ourselves and then you to remain upon this path of seeking sound and authentic knowledge from the Major Ulema, minor Scholars, Imaams, and Students of Knowledge. Without Allah’s guidance we shall all be amongst the losers, (we seek Allah’s protection from this, aameen) surely we do not want that for us and certainly not for you, our Muslim family. Barakallahu Feekum

ISLAMIC STUDIES

We put emphasis on the following aspects:

  • Knowledge of Allah, His Messenger, and The Religion which includes learning about the first three generations  and the basics facts about Islam and it requirements. 
  • the willingness and ability of students to think critically about their purpose in life
  • the training of students to complete research based on authentic resources
  • the religious importance of preserving the heritage of Islam
  • the authentic traditions of Islam (Sunnah)
  • religious experiences and knowledge about important issues (The conditions of the statement Laa Ilaha Illallaah, the 5 pillars, the importance of learning the Arabic language, Quran, innovations, shirk, preservation, and beneficial speech)

We are committed to serving this Ummah, believing that Islam is the only way to Jannah, and that its commandments and prohibitions must be implemented to provide a healthy culture amongst Muslims. We therefore support positive dialogue between students, parents, scholars and Imaams, encourage tele-links and seminars with the Ulema and Students of knowledge and finally conduct our teaching according to general academic and Islamic rules. No particular commitment is presupposed or required to study with us, however, we do insist on an attitude of respect for the beliefs and practices presented to you based on authentic proofs, evidence, scholarly advices, and a complete submission to Quran wa Sunnah and the path of the predecessors.

Why do I need Islamic Studies?

Knowledge proceeds action and speech. With that knowledge and understanding of the religion of Islam you will find that it is particularly relevant to personal enrichment in any area, some examples are below:

Communication between Muslims, Teaching, Media (preventing challenges, falsehood, and misconceptions in general), Health (how to maintain good health to increase in acts of worship, the performance of hajj, etc.), Journalists (school newsletters, journals, magazines, books), Organizational communication (policies, procedures, rights of others) Legal Affairs (wills, inheritance, other), Business entrepreneurs (transactions, contracts, conditions), Medical (doctors, nurses, mid-wives, etc..) and many more.

The Certification Structure

The Islamic Studies program operates on a credit/points structure. Each course is allocated a fixed number of credit/points which gives an indication of the work associated with that course. The student will be expected to study and earn the equivalent of 2-3 credits/points in each year of study per course. A course can be described as an independent self-assisted component and the building block for a Certificate Completion or of Excellence.

The course will consist of a series of lectures/tutorials, assignments, and homework covering the syllabus of the subject concerned in a semester. Credit/points can be regarded as the points earned for certification and are instrumental in determining whether a student has studied and passed sufficient courses to enable him/her to qualify for a Certificate of Excellence. Each course is allocated a fixed number of credit/points that is indicative of the workload associated with that course.

Courses for a Year of Islamic Studies

What are the classes schedule for this course?

First-level Courses – Courses for 5th Grade to Adult participation

(S1 = First Semester - 3 classes; S2 = second semester 3 classes; S3 = third semester 3 classes) a total of 9 subjects inshaAllah.

  Islamic Studies (S1 and S2),

Receive a grounded view of Islam's beliefs and practices.  This course covers the following fields of study some textbook choices may be substituted when other item choices are available for student usage online Each semester consist of three to four months of study depending upon the text; about (15) weeks:

Introduction to An Explanation of Imaam an-Nawawee's Forty Ahadeeth/Memorization required (3 points)

2  Introduction to Quran/Tafsir Reading Juz Amma or Juz Tabarak or other Juz (4 points)

Introduction to Sahih al-Bukhari (Ahaadith) Vol. I or 2 (3 points), or for Bulughul Maraam

4  Biographical Studies/Research (Who do we take knowledge from)  (3 points)

5  Explanation of Important Lessons  (4 points) ...

6 Introduction to Islamic Manners and Correction of Character (3 points)

7  Hisnul Muslim (memorization required) (3 credit/points) or for al-Baiqooniyyah

8   Introduction to Qaa`idatun-Noor (Arabic- correct pronunciation of letters) or Memorization (4 points)

Exams/Test/Quizzes and Homework Submissions - Research papers and reports required (3 points)

What are the fees for this course?

Fees for the Islamic Studies Program - Currently these course options are free of charge to enrolled students. Enjoy akhawaat! All other participants pay $10 a month.

Your full course includes (3 hours of Instruction) per weekend day on Saturday:

  • Quran/Tafsir
  • Islamic History
  • Islamic Studies
Islamic Studies Only Course II- Students who are not enrolled for FTSOnline Homeschool can sign up for Islamic studies only for a specific topic of studies or for up to 3 courses - Pay $30 a semester for a single course objective: Making your total $90.00 a year.

Your full course includes (1 to 3 hours of Instruction); topics vary
  • Quran/Tafsir
  • Islamic History/Biographies
  • Islamic Studie
*You can choose any of the course options from the available Islamic Studies Schedule. Take advantage of the free course schedule in the Reading Room as well, while it is still available inshaAllah. 

Quiz Practice Section - Test yourself!

It is a benefit for students or sisters in general to quiz themselves on what they are studying inshaAllah.

Here are some sample quizzes that you can use as a guide...


2. How much do you know about your salaat?

3. Explanation Of Important Lessons Part 1

4. Explanation of Important Lessons Part 2

Advice about the Awrah...

Question to Saleh as Saleh (rahimahullah):

 Assalaamu Alaikum wa rahmatullahi wa barakhatahu (may Allah reward you) ameen. Is there any proof in the sunnah for the awrah of the woman being different from the awrah of the man? And if not where does the criteria for the women's dress come from? (This is a question for the New Muslimah Class inshaAllah)

Answer: The awrah, the Prophet (salla allahu alaihi wa salaam) has said "al imratul awrah" the meaning which is the women entirely. She is a source of attraction and therefore a fitnah.

Details of Hijaab can be found in the sunnah regarding the dress. (Total Cover). Look in the Book of Hijaab and listen to the audio at the site 

http://www.understand-islam.net/audio/andromeda.php.


The Awrah of Women in the Presence of Other Women and Mahrems

Posted Shaban 1, 1427

The Eight Conditions of the Hijaab by Shaykh al-Albaanee

Translated by Aboo Imraan al-Mekseekee

The ‘Alaamah Aboo Abdir-Rahmaan Muhammad Naasir-ud-Deen al-Albaanee-rahimahullah-says in his book, “Hijaab-ul-Maratil-Muslimah fee-ul-Kitaabi was-Sunnah” (The Hijaab of the Muslim Woman according to the Book and the Sunnah) on page 15:

The conditions of the hijaab are (the following):

1-That the hijaab is capable of covering the entire body except for what is exempt (from being covered).

2-That it is not itself decorative.

3-That it is opaque not transparent.

4-That it is loose fitting not tight.

5-That it is not scented with perfume.

6-That it does not resemble the clothing of a man.

7-That it does not resemble the clothing of the disbelieving women.

8-That it is not ostentatious clothing.

The Jilbaab and what Garments can Substitute It

The Jilbaab and what Garments can Substitute It

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Masaa'il Nisaa'iyyah Mukhtaarah (pg. 125-131)
PRODUCED BY: Al-Ibaanah.com

The following excerpt was taken from the book "Masaa'il Nisaa'iyyah Mukhtaarah min Fiqh al-'Alaamah Al-Albaanee" [Selected Women's Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee's opinions on various issues related to women transcribed from his books, recorded lessons and lectures.

Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”

The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”

The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”

The Shaikh said: “It states that the jilbaab is a khimaar?”

The questioner said: “Yes.”

So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.

You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu 'alayhi wa sallam) said: 'Allaah does not accept the prayer of a mature woman unless she has a khimaar.'

What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu 'alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.

My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.

It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.

So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)

Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.

In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.

This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:

(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]

Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”

The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”

The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:

The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.

So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.

There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”

The questioner replied: “We have something called a Malaa’ah (cloak).”

The Shaikh said: “No, I said Malaa’at-uz-Zamm.”

The questioner replied: “No, not with this term. We say Malaa’ah.”

The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”

The questioner said: Yes.”

The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.

A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”

The questioner replied: “Yes.”

The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”

The questioner said: “Yes.”

The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”

The questioner answered: “Yes.”

The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”

The questioner[1] said: “We call it a Hijaab.”

The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.

So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]

Footnotes:

[1] The questioner was from Algeria.

[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)

Published: June 6, 2006


Recommended Books and Links of Use to the student...

The Prophet's Prayer (sallallaahu 'alaihi wassalaam) Described -From Beginning to the End as though you see it, By Shaikh Muhammad Naasir-ud-Deen Al-Albaani translated by Usama Ibn Suhaib Hasan

______________________________________

The Book of Tawheed - Either of these books will due fine inshaAllah.

Kitab At-Tauhid by Shaykh ul-Islam Muhammad Bin Abdul Wahhab translated by the research team of Dar-us Salaam

Interpretation of Kitab At-Tauhid - The Destination of the Seeker of Truth by the Noble Shaikh Salih bin 'Abdul-Aziz bin Muhammad bin Ibraheem Aali Shaikh

An Explanation of Muhammad ibn 'Abd al Wahhab's Kitab Al-Tawhid By Allamah 'Abd al-Rahman al-Sa'di

____________________________

Recommended Audio/Bookstores Online

http://www.authenticstatements.com/

Recommended Articles of Benefit

http://www.salafipublications.com/

http://www.calgaryislam.com/

Recommended Audio Lectures

Salafi Events Radio --  http://seradio.me/#sthash.bX2K1MDY.jP3hvmMo.dpbs

Troid Radio --  http://tunein.com/station/?StationId=201937

MTWS --  http://mtws.posthaven.com/

www.albaseerah.com  

http://www.understand-islam.net/

www.alifta.com

http://en.miraath.net

Words from Shaykh al-Albaani (rahimahullaah) about Ghusl

Sheikh al-Albaani rahimahullaah says:

“An example, a women has to do ghusl (bath) of janaba (sexual impurity) and then she has noticed the haid (menstruation). She stayed in this state. Then she purified herself after her period. Is she to do one ghusl or two? One of them being the ghusl of janaba and the other being the ghusl of menstruation. If we know the principle that a waajib (obligation) cannot suffice another waajib then it is a must for her to do two ghusl’s. One of them being ghusl janaba and other being ghusl of menstruation.

Also this could happen to some of the men and I don’t say all men. Whoever sees that the ghusl of Friday is waajib as has come in the saheeh hadeeth “ghusl of Friday is waajib upon every adult” and this adult man has become in the state of impurity whether by dreaming or by intercourse. So he became in the state of janaba on the Friday. Is it enough for him to make only one ghusl for the janaba and ghusl of jum’ah? I say that whoever sees the ghusl of Friday as being waajib as the Prophet sallallaahu ‘alaihi wa sallam has said, and this is what I personally agree with then he must do two ghusl’s. The first being for the janaba and the second being for the Friday.

As for the one who sees that the ghusl of jum’ah is not waajib and this is what most of the scholars see, then he can just do the first ghusl and that is ghusl of janaba and then he intends in his heart that he is doing with it the ghusl of jum’ah.

However, this one that sees the ghusl of jum’ah as sunnah and not waajib then he has three states, the most complete of them is that he does two ghusl’s as we have said for the one who sees the obligation of the ghusl of jum’ah. The reason being is that the reward will be written for him for the ghusl of janaba and for the ghusl of Friday…”

Shaykh Naasir ud-Deen al-Albaanee

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GA Homeschool Laws and Testing

Familiarize yourself with the laws for homeschool

www.dekalb.k12.ga.us/home-school

Colleges that admit homeschoolers

learninfreedom.org/colleges-home-schooled-students.html

Students in different areas of the country will need to check their local homeschool laws in each county inshaAllah

See this link to order the Pass Test for Homeschoolers inshaAllah 

www.hewitthomeschooling.com/Testing/tMain.aspx

" The PASS Test was developed specifically for home schoolers. It has certain similarities to other achievement tests in that it estimates student achievement in the subjects of reading, language, and math. For grades 3 - 8."


from Quran wa Sunnah

  • "Abu Hurairah, may Allah be pleased with him, reported: One day Allah's Messenger (may peace be upon him) appeared before the public. Then a man came to him and asked: Prophe..."
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  • ""Have patience upon the Sunnah and stop where the people before you stopped, speak with that which they spoke and hold back from what they held back - and tread upon the path of..."
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    Have patience upon the Sunnah

What do Muslims believe ... Listen here

Contact Us Here

How to contact THM Sadaqa Group

Bismillahir Rahmanir Rahim

Assalaamu Alaikum wa Rahmatullahi wa Barakaatuh

We have moved away from the use of our yahoo messenger and contact list. We will no longer be using the yahoo messenger app extention for salafi_academy barakAllahu feekum. The email account is still active, but we would prefer that participants contact us through the following:

1. thmteach2web@gmail.com

2. or through Skype using: Saddiqua_Muhammad_Black inshaAllah

3. Need to call or text? No problem dial or text us at 404.500.9432

For instant message refer to our google hangouts THM Teach - same email address as number #1. inshaAllah

4. Want to receive updates about courses in a regular fashion daily or weekly join the telegram channels for:

THM Sadaqa Group - Specific to educational posting academic/islamic studies

https//t.me/thmsadaqagroup

THM Reading Room - Specific to current authentic text being read each week inshaAllah

https//t.me/joinchat/AAAAAEO40th7RhN2bwudLw

Jaazakumullahu Khayraa Ya Muslimaat

*Additional Updated Information as of 11/13/2017

The website extension has changed from just www.thmsadaqagroup.org and will now include www.thmsadaqagroup.com inshaAllah. You may also visit our blog postings at //thmteach.com

Wa`alaykumus Salaam wa Rahmatullahi wa Barakaatuh Ya Muslimaat

 

Last Will and Testament

Last Will and Testament

Bismillahir Rahmanir Rahim

Assalaamu Alaikum wa Rahmatullahi wa Barakaatuh

Alhamdulillah, here is a basic form that you as Muslims can use as your Last Will and Testament to avoid any complications at the time of your death. This simple form will give the Muslims the right to take possession of your remains and to distribute your property according to Islamic Law (shariah) inshaAllah.

Please share amongst the Muslims

Last Will and Testament.pdf

BarakAllahu Feekunna wa Jazakumullahu Khayraa

Wa`alaykumus Salaam wa Rahmatullahi wa Barakaatuh