Islamic Rules

In the world, all the muslim people are working in all parts of the world

All walks of life do all the things

they do not know which is haram and which is halal

Our Profast, Mohammad( peace be upon him) said that do all the things within the Islamic rules

Sharia (Arabic: شريعة transliteration: Šarī`ah) is the body of Islamic religious law. The term means "way" or "path to the water source"; it is the legal framework within which the public and some private aspects of life are regulated for those living in a legal system based on Muslim principles of jurisprudence and for Muslims living outside the domain. Sharia deals with many aspects of day-to-day life, including politics, economics, banking, business, contracts, family, sexuality, hygiene, and social issues.
There is no strictly static codified set of laws of sharia. Sharia is more of a system of devising laws, based on the Qur'an (the religious text of Islam), hadith (sayings and doings of Muhammad), (sayings and doings of the early followers of Muhammad), ijma (consensus), qiyas (analogy) and centuries of debate, interpretation and precedent.
Before the 19th century, legal theory was considered the domain of the traditional legal schools of thought. Most Sunni Muslims follow Hanafi, Hanbali, Maliki or Shafii, while most Shia Muslims follow Twelvers (Hallaq 1997, Brown 1996, Aslan 2006).
Contents[hide]
1 Etymology
2 In the context of Islam
3 History
3.1 Modernity
3.2 Contemporary practice
4 Topics of Islamic law
4.1 Dietary
4.2 Marriage and divorce
4.3 Penalties
4.4 Customs and behaviour
4.4.1 Rituals
4.4.2 Dress codes
4.5 Non-Muslims
5 Contemporary issues
5.1 Democracy and human rights
5.1.1 Freedom of speech
5.1.2 Slaves/Freeing of Slaves
5.2 Women
5.3 The Sharia Index
6 Notes
7 References
8 See also
9 External links
//

[edit] Etymology
The term sharia itself derives from the noun "shara'a" (Arabic: شرع), which according to Abdul Mannan Omar's "Dictionary of the Holy Qur'an" connects to the idea of "system of divine law; way of belief and practice".[Qur'an 45:18]
Legal scholar L. Ali Khan explains that "the concept of sharia has been thoroughly confused in legal and common literature. For some Muslims, sharia consists of the Qur'an and Sunnah. For others, it also includes classical fiqh. Most encyclopedias define sharia as law based upon the Qur'an, the Sunna, and classical fiqh derived from consensus (ijma) and analogy (qiyas).This definition of sharia inappropriately lumps together the revealed with the unrevealed. This blending of sources has created a muddled assumption that scholarly interpretations are as sacred and beyond revision as are the Qur'an and the Sunnah. The Qur'an and the Sunnah constitute the immutable Basic Code, which should be kept separate from ever-evolving interpretive law (fiqh). This analytical separation between the Basic Code and fiqh is necessary to" dissipate confusion around the term Sharia.[1]

[edit] In the context of Islam
Mainstream Islam distinguishes between fiqh (deep understanding, discernment), which refers to the inferences drawn by scholars, and sharia, which refers to the principles that lie behind the fiqh. Scholars hope that fiqh (jurisprudence) and sharia (law) are in harmony in any given case, but they cannot be sure.[2]
Sharia has certain laws which are regarded as divinely ordained, concrete and timeless for all relevant situations (for example, the ban against drinking liquor as an intoxicant). It also has certain laws which derived from principles established by Islamic lawyers and judges (mujtahidun).
The primary sources of Islamic law are the Qur'an and Sunnah.
To this, traditional Sunni Muslims add the unanimity (ijma) of Muhammad's companions (sahaba) on certain issues, and drawing analogy from the essence of divine principles (qiyas). In situations where no concrete rules exist under the sources, law scholars use qiyas — various forms of reasoning, including by analogy. The consensus of the community or people, public interest, and others are also accepted as secondary sources where the first four primary sources allow.[citation needed]
Shi'a Muslims reject this approach. They strongly reject analogy (qiyas) as an easy way to innovations (bid'ah), and also reject consensus (ijma) as having any particular value in its own. During the period that the Sunni scholars developed those two tools, the Shi'a Imams were alive, and Shi'a view them as an extension of the Sunnah, so they view themselves as only deriving their laws (fiqh) from the Qur'an and Sunnah. A re-occurring theme in Shi'a jurisprudence is logic (mantiq),[3] something Shi'a believe they mention, employ and value to a higher degree than Sunnis do. They do not view logic as a third source for laws, rather a way to see if the derived work is compatible with the Qur'an and Sunnah.
In Imami-Shi'i law, the sources of law (usul al-fiqh) are the Qur'an, anecdotes of Muhammad's practices and those of the 12 Imams, and the intellect (aql). The practices called Sharia today, however, also have roots in local customs (al-urf).[citation needed]
Islamic jurisprudence is called fiqh and is divided into two parts:
Usul al-fiqh — roots of the law: the study of the sources and methodology
Furu' al-fiqh — branches of the law: the practical rules[citation needed]
The comprehensive nature of Sharia law is due to the belief that the law must provide all that is necessary for a person's spiritual and physical well-being. All possible actions of a Muslim are divided (in principle) into five categories:
obligatory
meritorious
permissible
reprehensible
forbidden

[edit] History
The formative period of Islamic jurisprudence stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory.[4] Progress in theory happened with the coming of the early Muslim jurist ash-Shafi'i, who codified the basic principles of Islamic jurisprudence in his book ar-Risālah. The book details the four roots of law (Qur'an, Sunnah, ijma, and qiyas) while specifying that the primary Islamic texts (the Qur'an and the hadith) be understood according to objective rules of interpretation derived from scientific study of the Arabic language.[5]

[edit] Modernity
During the 19th century the history of Islamic law took a sharp turn due to new challenges the Muslim world faced: the West had risen to a global power and colonized a large part of the world, including Muslim territories. Societies changed from the agricultural to the industrial stage. New social and political ideas emerged and social models slowly shifted from hierarchical towards egalitarian. The Ottoman Empire and the rest of the Muslim world were in decline, and calls for reform became louder. In Muslim countries, codified state law started replacing the role of scholarly legal opinion. Western countries sometimes inspired, sometimes pressured, and sometimes forced Muslim states to change their laws. Secularist movements pushed for laws deviating from the opinions of the Islamic legal scholars. Islamic legal scholarship remained the sole authority for guidance in matters of rituals, worship, and spirituality, while they lost authority to the state in other areas. The Muslim community became divided into groups reacting differently to the change. This division persists until the present day (Brown 1996, Hallaq 2001, Ramadan 2005, Aslan 2006, Safi 2003).
Secularists believe the law of the state should be based on secular principles, not on Islamic legal theory.
Traditionalists believe that the law of the state should be based on the traditional legal schools. However, traditional legal views are considered unacceptable by most modern Muslims, especially in areas like women's rights or slavery.[6]
Reformers believe that new Islamic legal theories can produce modernized Islamic law [7] and lead to acceptable opinions in areas such as women's rights.[8]
Salafis strive to follow Muhammad and his companions, tabiin (followers of the Companions), tabiut tabiin (followers of the tabiin) and those who follow these 3 generations.

[edit] Contemporary practice
There is tremendous variety in the interpretation and implementation of Islamic Law in Muslim societies today. Liberal movements within Islam have questioned the relevance and applicability of sharia from a variety of perspectives; Islamic feminism brings multiple points of view to the discussion. Several of the countries with the largest Muslim populations, including Indonesia, Bangladesh and Pakistan, have largely secular constitutions and laws, with only a few Islamic provisions in family law. Turkey has a constitution that is officially strongly secular. India and the Philippines are the only countries in the world which have separate Muslim civil laws, framed by Muslim Personal Law board, and wholly based on Sharia and the Code of Muslim Personal Laws of the Philippines. However, the criminal laws are uniform. Some controversial sharia laws favour Muslim men, including polygamy and rejection of alimony.
Most countries of the Middle East and North Africa maintain a dual system of secular courts and religious courts, in which the religious courts mainly regulate marriage and inheritance. Saudi Arabia and Iran maintain religious courts for all aspects of jurisprudence, and religious police assert social compliance. Laws derived from sharia are also applied in Afghanistan, Libya and Sudan. Some states in northern Nigeria have reintroduced Sharia courts.[9] In practice the new Sharia courts in Nigeria have most often meant the re-introduction of harsh punishments without respecting the much tougher rules of evidence and testimony. The punishments include amputation of one/both hands for theft, stoning for adultery and apostasy.[citation needed]
Many (including the European Court of Human Rights) consider the punishments prescribed by Sharia as being barbaric and cruel. Islamic scholars argue that, if implemented properly, the punishments serve as a deterrent to crime.[10] In international media, practices by countries applying Islamic law have fallen under considerable criticism at times. This is particularly the case when the sentence carried out is seen to greatly tilt away from established standards of international human rights. This is true for the application of the death penalty for the crime of adultery, and other such punishments such as amputations for the crime of theft and flogging for fornication or public intoxication. [1]
Though Islamic law is interpreted differently across times, places and scholars, following fundamentalist's literal and traditional interpretations, Muslim scholars believe it should legally be binding on all people of the Muslim faith and even on all people who come under their control.[citation needed]
A bill proposed by lawmakers in the Indonesian province of Aceh would impose Sharia law on all non-Muslims, the armed forces and law enforcement officers, a local police official has announced. The news comes two months after the Deutsche Presse-Agentur warned of "Taliban-style Islamic police terrorizing Indonesia's Aceh".[11][12][13]

[edit] Topics of Islamic law

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Shari'ah may be divided into five main branches:
'ibadah (ritual worship)
mu'amalat (transactions and contracts)
adaab (morals and manners)
i'tiqadat (beliefs)
'uqubat (punishments) [2]
The acts of worship, or al-ibadat includes:
Ritual Purification (wudu)
Prayers (salah)
Fasts (sawm and Ramadan)
Charities (zakat)
Pilgrimage to Mecca (hajj)
Human interaction, or al-mu'amalat includes:
Financial transactions
Endowments
Laws of inheritance
Marriage, divorce, and child care
Foods and drinks (including ritual slaughtering and hunting)
Penal punishments
Warfare and peace
Judicial matters (including witnesses and forms of evidence)
See mu`amalat laws according to five major schools of jurisprudence and The Majallah.

[edit] Dietary
Main article: Halal
Islamic law does not present a comprehensive list of pure foods and drinks. However, it sanctions:[14]
Prohibition of swine, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah.
Prohibition of slaughtering an animal in any other way except in the prescribed manner of tazkiyah (cleansing) by taking Allah’s name which involves cutting the throat of the animal and draining the blood. Causing the animal needless pain, slaughtering with a blunt blade or physically ripping out the esophagus is strictly forbidden. Modern contemporary 'painless' methods of slaughter like the captive bolt stunning are also prohibited.
Prohibition of intoxicants
The prohibition of dead meat is not applicable to fish and locusts.[15][16][17] Also hadith literature prohibits beasts having sharp canine teeth, birds having claws and tentacles in their feet,[18] Jallalah (animals whose meat carries a stink in it because they feed on filth),[19] tamed donkeys,[20] and any piece cut from a living animal.[21][14]

[edit] Marriage and divorce
Main articles: Islamic marital jurisprudence and Talaq (Nikah)
There are two types of marriage mentioned in the Qur'an: nikah and nikah mut'ah. The first is more common; it aims to be permanent, but can be terminated by the husband in the talaq process or by the wife seeking divorce. In nikah the couples inherit from each other. A legal contract is signed when entering the marriage. The husband must pay for the wife's expenses. In Sunni jurisprudence, the contract is void if there is a determined divorce date in the nikah, whereas, in Shia jurisprudence, nikah contracts with determined divorce dates are transformed in nikah mut'ah. For the contract to be valid there must be two witnesses under Sunni jurisprudence. There is no witness requirement for Shia contracts.
Nikah mut'ah is considered haraam by Sunni Muslims. It means "marriage for pleasure". Under Shia jurisprudence a nikah mut'ah is the second form of marriage recognized by the Shia. It is a fixed term marriage, which is a marriage with a preset duration, after which the marriage is automatically dissolved. There is controversy about the Islamic legality of this type of marriage, since Sunnis believe it was abrogated by Prophet Muhammad, while Shias believe it was forbidden by Umar and hence that ban may be ignored since Umar had no authority to do so. The Qur'an itself doesn't mention any cancellation of the institution. Nikah mut'ah sometimes has a preset time period to the marriage, traditionally the couple do not inherit from each other, the man usually is not responsible for the economic welfare of the women, and she usually may leave her home at her own discretion. Nikah mut'ah also does not count towards a maximum of wives (four according to the Qur'an). The woman still is given her mahr, and the woman must still observe the iddah, a period of four months at the end of the marriage where she is not permitted to remarry in the case she may have become pregnant before the divorce took place. This maintains the proper lineage of children.
Requirements for Islamic Marriages:
The man who is not currently a fornicator can only marry a woman who is not currently a fornicatress or a chaste woman from the people of the Book.
The woman can only marry a Muslim man.
The woman who is not currently a fornicatress can only marry a man who is not currently a fornicator.
The fornicator can only marry a fornicatress -- and vice versa.
The guardian may choose a suitable partner for a virgin girl, but the girl is free to contest and has the right to say 'no'.
The guardian cannot marry the divorced woman or the widow if she didn't ask to be married.
It is obligatory for a man to give bride wealth (gifts) to the woman he marries -- "Do not marry unless you give your wife something that is her right." [22]
A woman who wishes to be divorced usually needs the consent of her husband. However, most schools allow her to obtain a divorce without her husband's consent if she can show the judge that her husband is impotent. If the husband consents she does not have to pay back the dower.[citation needed]
Men have the right of unilateral divorce. A divorce is effective when the man tells his wife that he is divorcing her. At this point the husband must pay the wife the "delayed" component of the dower.
A divorced woman of reproductive age must wait four months and ten days before marrying again to ensure that she is not pregnant. Her ex-husband should support her financially during this period.[citation needed]
If a man divorces his wife three times, he can no longer marry her again unless she marries another man and then divorces him.[citation needed]
These are guidelines; Islamic law on divorce is different depending on the school of thought.[23]

[edit] Penalties

This article or section may contain original research or unverified claims.Please improve the article by adding references. See the talk page for details. (September 2007)

It has been suggested that this article or section be merged into Islam and domestic violence. (Discuss)
Main article: Hudud
See also: Rajm, Islam and domestic violence, Zina (sex), and Apostasy in Islam
In accordance with the Qur'an and several hadith, theft is punished by imprisonment or amputation of hands or feet, depending on the number of times it was committed and depending on the item of theft. However, before the punishment is executed two eyewitnesses under oath must say that they saw the person stealing. If these witnesses cannot be produced then the punishment cannot be executed. Witnesses must be either two men, or, if only one man can be found, one man and two women. Several requirements are in place for the amputation of hands, so the actual instances of this are relatively few[citation needed]; they are:
The thief must be adult and sane.
There must have been criminal intent to take private (not common) property.
The theft must not have been the product of hunger, necessity, or duress.
The goods stolen must: be over a minimum value, not haraam, and not owned by the thief's family.
Goods must have been taken from custody (i.e. not in a public place).
There must be reliable witnesses (mentioned above).
The punishment is not imposed if the thief repents.
All of these must be met under the scrutiny of judicial authority. [Qur'an 5:38][24]
In accordance with hadith, stoning to death is the penalty for married men and women who commit adultery. In addition, there are several conditions related to the person who commits it that must be met. One of the difficult ones is that the punishment cannot be enforced unless there is a confession of the person, or four male eyewitnesses who each saw the act being committed. All of these must be met under the scrutiny of judicial authority[25] For unmarried men and women, the punishment prescribed in the Qur'an and hadith is 100 lashes.[26]
Similarly, under Sharia a woman who is accused of adultery cannot be punished unless there are four male eyewitnesses (or eight female ones, since two females equal one male witness) to prove she did commit adultery.[citation needed] The "four witness" standard comes from the Qur'an itself, a revelation Muhammad announced in response to accusations of adultery leveled at his wife, Aisha: "Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah."[Qur'an 24:13]
The word in the Quran used for "beat" is idreb.[4:34] It is a conjugate of the word daraba which primarily means "to beat, strike, to hit" [27]. The Arabic word idreb is used in two primary ways. 1) to strike up a poem, and 2) to physically "beat", or "strike" someone.
Some consider "hit" to be a misinterpretation, and believe it should be translated as "admonish them, and leave them alone in the sleeping-places and separate from them." Certain modern translations of the Qur'an in the English language accept the commoner translation of "beat" but tone down the wording with bracketed additions. Whatever idribu¯hunna is meant to convey in the Qur'an -- and ambiguities are common in Islam's holy book -- the verb is directed, not at a single husband, but to the community as a whole.
The word "idrib" is used 12 times in the Quran. Eight times it is used in the physical action of striking, and three times it is used in the context of speaking or applying a proverb. Clearly then, the most frequent use of the word is in physically striking. Here is a Quranic verse in which "idreb" is used:
“"Strike" off their heads, "strike" off the very tips of their fingers!”[Qur'an 8:12]
Several hadith urge strongly against beating one's wife, such as: "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her? (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43), "I went to the Apostle of Allah (peace be upon him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)". Others hadiths do indicate that husbands have a right to discipline their wives in a civilized manner to a certain extent:
Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. (Narrated in Sahih Muslim, on the authority of Jabir.)
– [3]
According to Sheikh Yusuf al-Qaradawi, head of the European Council for Fatwa and Research:
If the husband senses that feelings of disobedience and rebelliousness are rising against him in his wife, he should try his best to rectify her attitude by kind words, gentle persuasion and reasoning with her. If this is not helpful, he should sleep apart from her, trying to awaken her agreeable feminine nature so that serenity may be restored, and she may respond to him in a harmonious fashion. If this approach fails, it is permissible for him to smack her lightly with his hands, avoiding her face and other sensitive parts. In no case should he resort to using a stick or any other instrument that might cause pain and injury.
Punishments are authorized by other passages in the Quran and hadiths for certain crimes (e.g., extra-marital sex, adultery), and are employed by some as rationale for extra-legal punitive action while others disagree (quotations provided by Syed Kamran Mirza):
“The woman and the man guilty of adultery or fornication—flog each of them with hundred stripes: Let no compassion move you in their case, in a matter prescribed by God, if ye believe in God and the last day.”[Qur'an 24:2] “Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).”[Qur'an 17:32]
In most interpretations of Sharia, conversion by Muslims to other religions, is strictly forbidden and is termed apostasy. Muslim theology equates apostasy to treason, and in most interpretations of sharia, the penalty for apostasy is death.
In many Muslim countries, the accusation of apostasy is even used against non-conventional interpretations of the Quran. The severe persecution of the famous expert in Arabic literature, Prof. Nasr Hamid Abu Zayd, is an example of this. In some countries, Sunni and Shia Muslims often accuse each other of apostasy. The current civil strife in Iraq is explained by many in terms of the extremely harsh religious opposition between Sunnis and Shias in Iraq.

[edit] Customs and behaviour
See also Islamic hygienical jurisprudence
Practitioners of Islam are generally taught to follow some specific customs in their daily lives. Most of these customs can be traced back to Abrahamic traditions in Pre-Islamic Arabian society.[28] Due to Muhammad's sanction or tacit approval of such practices, these customs are considered to be Sunnah (practices of Muhammad as part of the religion) by the Ummah (Muslim nation). It includes customs like:
Saying Bismillah (in the name of God) before eating and drinking.[29]
Using the right hand for drinking and eating.[30]
Saying As-Salamu Alaykum (peace be upon you) when meeting someone and answering with Wa alaykumus-Salam (and peace be upon you).[31]
Saying Alhamdulillah (all gratitude is for only God) when sneezing and responding with Yarhamukallah (God have mercy on you).[32]
Saying the Adhan (prayer call) in the right ear of a newborn and the Iqama in its left.
In the sphere of hygiene, it includes:
Clipping the moustache
Shaving the pubic hair
Removing underarm hair
Cutting nails
Circumcising the male offspring[33][34]
Cleaning the nostrils, the mouth, and the teeth[35] and
Cleaning the body after urination and defecation[36]
Abstention from sexual relations during the menstrual cycle and the puerperal discharge,[Qur'an 2:222] and ceremonial bath after the menstrual cycle, puerperal discharge, and Janabah (seminal/ovular discharge or sexual intercourse).[Qur'an 4:43][Qur'an 5:6]
Burial rituals include funeral prayer [37] of bathed[38] and enshrouded body in coffin cloth [39] and burying it in a grave.[40]

[edit] Rituals
Main articles: Eid, Eid ul-Fitr, and Eid ul-Adha
There are two festivals that are considered Sunnah.[40][41]
Eid ul-Fitr
Eid ul-Adha
Rituals associated with these festivals are:[40]

Sadaqah (charity) before Eid ul-Fitr prayer.[42]
The Prayer and the Sermon on Eid day.
Takbirs (glorifying God) after every prayer in the days of Tashriq definition--[43]
Sacrifice of unflawed, four legged grazing animal of appropriate age after the prayer of Eid ul-Adha in the days of Tashriq.[44]

[edit] Dress codes
Main articles: Hijab and Sartorial hijab
The Qur'an also places a dress code upon its followers. The rule for men has been ordained before the women: “say to the believing men to lower their gaze and preserve their modesty, it will make for greater purity for them and Allah is well aware of all that they do.”[Qur'an 24:30] Allah then says in the Qur'an, “And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their khumūr over their bosoms, and not display their ornaments except to their husbands...”[24:31] All those men in whose presence a woman is not obliged to practise the dress code are known as her mahrams. Men have a more relaxed dress code: the body must be covered from knee to waist. However under (strict interpretation of) Sharia Law, women are required to cover all of their bodies except hands and face. The rationale given for these rules is that men and women are not to be viewed as sexual objects. Men are required to keep their guard up and women to protect themselves. In theory, should either one fail, the other prevents the society from falling into fitna (temptation or discord).
However, whether the veil or headscarf is a real Quranic obligation, there are many different opinions. Fundamentalists as Yusuf Al-Qaradawi claim it is. However, amny other sources (as Mohammed Arkoun, Soheib Bencheikh, Abdoldjavad Falaturi, Jamal al Banna claim it isn't. However, the first group appears dominant: "Jamal al Banna has been for a number of years one of the few mainstream Muslim scholars to argue that the Muslim headscarf, or hijab, is not an Islamic obligation." ([[4]], p. 75).
Turkey, a secular Muslim-majority country, has controversial laws against these dress codes in schools and work places. After the declaration of the Republic in 1923, as part of revolutions brought by Atatürk, a modern dress code was encouraged. It is against the law to wear a hijab while attending public school in Turkey,[45] as well as France, where the recently enacted rule caused huge public controversy.[46]
It is a common concern in the west that Muslim women are oppressed and forced to wear the Hijab or headscarf by their male counterparts. Muslim males contend that the majority of women choose to wear the garment of their own free will.[citation needed] The main principle reason for the hijab is modesty, which is not wishing to receive unnecessary attention from people, such as admiration and flattery, envy, or, most importantly, sexual attraction from those other than her husband. Great care is taken to keep sexual thoughts, feelings and interactions to within the boundaries of the marital relationship.
One of the garments women wear is the hijāb (of which the headscarf is one component). The word hijab is derived from the Arabic word hajaba which means 'to hide from sight or view', 'to conceal'. Hijāb means to cover the head as well as the body.

[edit] Non-Muslims

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Under Sharia law non-Muslims may be subjected to Sharia Laws however it codifies the treatment of dhimmis in relation to the Muslim state and in cases of over-lapping jurisdiction. Dhimmis are distinctly second-class citizens in that they cannot serve in public office, cannot testify in court and must follow certain rules meant for living on Muslim land and under Muslim protection (such as paying the jizya). The jizya or tax is enforced on those who broke a treaty or attacked Muslim with no right (as a punishment) or required from those who ask for protection without enrolling in the army. The rules include privilege to practice their own religion, except for public demonstration of non-Muslim religious practices and the right to convert Muslims.
The core component of treatment is the jizya, or tax specifically upon non-Muslims. The jizya originates in the Qur'an which says “Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of the truth among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.”[Qur'an 9:29] The "Book" refers to the People of the Book, Jews and Christians, who don't follow their religion righteously, but the jizya was extended to all conquered non-Muslims. The jizya ultimately is less than the Zakah (money given to the poor and needy) and Sadaqah (charity) that Muslims give.[citation needed]

[edit] Contemporary issues

[edit] Democracy and human rights
Many democrats, and several official institutions in democratic countries (as the European Court for Human Rights) are convinced that Sharia is incompatible with a democratic state. These incompatibilities have been clarified in several legal disputes.
In 1998 the Turkish Constitutional Court banned and dissolved Turkey's Refah Party on the grounds that the "rules of sharia", which Refah sought to introduce, "were incompatible with the democratic regime," stating that "Democracy is the antithesis of sharia." On appeal by Refah the European Court of Human Rights determined that "sharia is incompatible with the fundamental principles of democracy"[47][48][49] Refah's sharia based notion of a "plurality of legal systems, grounded on religion" was ruled to contravene the European Convention for the Protection of Human Rights and Fundamental Freedoms. It was determined that it would "do away with the State's role as the guarantor of individual rights and freedoms" and "infringe the principle of non-discrimination between individuals as regards their enjoyment of public freedoms, which is one of the fundamental principles of democracy". It was further ruled that
[T]he Court considers that sharia, which faithfully reflects the dogmas and divine rules laid down by religion, is stable and invariable. Principles such as pluralism in the political sphere or the constant evolution of public freedoms have no place in it. […] It is difficult to declare one’s respect for democracy and human rights while at the same time supporting a regime based on sharia, which clearly diverges from Convention values, particularly with regard to its criminal law and criminal procedure, its rules on the legal status of women and the way it intervenes in all spheres of private and public life in accordance with religious precepts.
– [50]
On the other side, legal scholar L. Ali Khan concludes "that constitutional orders founded on the principles of Sharia are fully compatible with democracy, provided that religious minorities are protected and the incumbent Islamic leadership remains committed to the right to recall".[51][52] However, Christian Pippan argues, that this contradicts the political reality in most Islamic states. "While constitutional arrangements to ensure that political authority is exercised within the boundaries of Sharia vary greatly among those nations",[53] most existing models of political Islam have so far grossly failed to accept any meaningful political competition of the kind that Khan himself has identified as essential for even a limited conception of democracy. Khan, writes Pippan, dismisses verdicts as from the European Court of Human Rights or the Turkish Constitutional Court "as an expression of purely national or regional preferences."[54]
Several major, predominantly Muslim countries criticized the Universal Declaration of Human Rights (UDHR) for its perceived failure to take into account the cultural and religious context of non-Western countries. Iran claimed that the UDHR was a "a secular understanding of the Judeo-Christian tradition", which could not be implemented by Muslims without trespassing the Islamic law. Therefore the Organization of the Islamic Conference, a group representing all Muslim majority nations, adopted the Cairo Declaration on Human Rights in Islam, which diverges from the UDHR substantially, affirming Sharia as the sole source of human rights. This Declaration was severely criticized by the International Commission of Jurists for allegedly gravely threatening the inter-cultural consensus, introducing intolerable discrimination against non-Muslims and women, restricting fundamental rights and freedoms, and attacking the integrity and dignity of the human being.

[edit] Freedom of speech
See also: Jyllands-Posten Muhammad cartoons controversy
See also: Blasphemy laws of the Islamic Republic of Iran and Blasphemy laws of Pakistan
Sharia does not allow freedom of speech on such matters as criticism of Muhammad. Such criticism is considered blasphemy against Muhammad.
The Qur'an says that Allah curses the one who harms the Prophet in this world and He connected harm of Himself to harm of the Prophet. There is no dispute that anyone who curses Allah is killed and that his curse demands that he be categorized as an unbeliever. The Judgment of the unbeliever is that he is killed. [...] There is a difference between ... harming Allah and His Messenger and harming the believers. Injuring the believers, short of murder, incurs beating and exemplary punishment. The judgment against those who harm Allah and His Prophet is more severe -- the death penalty.
– [55]
In Egypt, public authorities annulled, without his consent, the marriage of Prof. Nasr Abu Zayd when he got in conflict with an orthodox Islamic cleric from the Al-Azhar University in Cairo.[clarify] The cleric had condemned Abu Zayd's reading of the Qur'an as being against the orthodox interpretation and labeled him an apostate (seen as a non-believer and consequently not permitted to marry or stay married to a Muslim woman). Abu Zayd fled to the Netherlands, where he is now a professor at the University of Leiden.[citation needed]

[edit] Slaves/Freeing of Slaves
Islam has prescribed five ways to free slaves, has severely chastised those who enslave free persons and has thus regulated the slave trade. The source of slaves was restricted to war in preference to killing whole tribes, en masse, as was the tradition at the time. Islam in fact limited combat operations to combatants and forbade its followers to attack men, women, children, the elderly, clergy, artisans, other workers not engaged in war, and trees and animals (except for food). the latter is demonstrated when Solomon tell his army to not step on ant in their march.

[edit] Women
Main article: Women in Islam
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The neutrality of this section is disputed.Please see the discussion on the talk page.This section has been tagged since December 2007.
In terms of religious obligations, such as certain elements of prayer, payment of zakat, observance of the Ramadan fast and pilgrimage, women are treated no differently from men. There are, however, some exceptions made in the case of prayers and fasting. Women are not obliged to fast during menstruation, pregnancy, for forty days after childbirth or while nursing if there could be any threat to her health or her babies'. They are also forbidden to perform salat(prayer) during menstruation.
Islam has no clergy, but women may become religious scholars. In practice, it is much more common for men to be scholars than women. Early Muslim scholars such as Abu-Hanifa and Al-Tabary held that there is nothing wrong with women holding a post as responsible as that of judge. Many interpretations of Islamic law hold that women may not have prominent jobs, and thus are forbidden from working in the government. This has been a mainstream view in many Muslim nations in the last century, despite the example of Muhammad's wife Aisha, who both took part in politics and was a major authority on hadith. Islam does not prohibit women from working, as it says "Treat your women well and be kind to them for they are your partners and committed helpers."[56] Married women may seek employment although it is often thought in patriarchal societies that the woman's role as a wife and mother should have first priority.
Islam unequivocally allows both single and married women to own property in their own right. Islam grants to women the right to inherit property, in contrast with some cultures where women themselves are considered chattels that can be inherited. (See widow inheritance.) A daughter's inheritance is half that of her brothers. A woman's share of inheritance is completely hers and no one, including her father or husband, can make any claim on it. However rich a woman may be, her male relatives in order of closeness are required to financially support her. It is her prerogative to forgive the male relatives their obligations of support.
According to Islamic law, a post-pubescent female cannot be forced to marry anyone without their consent. Besides all other provisions for her protection at the time of marriage, it was specifically decreed that a woman has the full right to her mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract. Some muslims believe that a woman can divorce her husband without resorting to the courts if the nuptial contract allows that. A Muslim may not marry or remain married to an unbeliever of either sex [Qur'an 2:221][60:10].
Islamic jurists have traditionally held that Muslim women may only enter into marriage with Muslim men,[57] although some contemporary jurists question the basis of this restriction.[57][58][59] On the other hand, the Qur'an explicitly allows Muslim men to marry any woman of the People of the Book, a term which includes Jews, Sabians, and Christians.[60][57] However, fiqh law has held that it is mukrah (reprehensible) for a Muslim man to marry a non-Muslim woman in a non-Muslim country.[57]
Sunni Islamic law allows husbands to divorce their wives if there is a justifiable reason, by clearly saying talaq ("I divorce you") three times. A divorced couple cannot remarry if they have been divorced three times, unless the woman has married and divorced another man in the interim. In 2003 a Malaysian court ruled that, under Sharia law, a man may divorce his wife via text messaging as long as the message was clear and unequivocal. [5] Such a divorce, known as the "triple talaq" is not allowed in most Muslim states. The divorced wife always keeps her dowry from when she was married, and is given child support until the age of weaning, at which point the father gains automatic custody of the child. The divorced wife also receives spousal support for three months after the divorce until it can be determined whether she is pregnant.
See also ma malakat aymanukum.

[edit] The Sharia Index
On December 2007, the Tokyo Stock Exchange launched a new sharia index that includes shares of companies that comply with the Islamic law. The index of 79 stocks traded in Japan includes companies that are screened on a daily basis to ensure that they maintain strict Sharia compliance. The index excludes businesses that offer products and services considered unacceptable under Islamic law including alcohol, financial services, gambling, pork, pornography and tobacco[61].

[edit] Notes
^ The Second Era of Ijtihad, 1 St. Thomas University Law Review 341
^ On the Sources of Islamic Law and Practices, The Journal of law and religion [0748-0814] Souaiaia yr:2005 vol:20 iss:1 pg:123 It is a code of laws for the Islamic way of life. Another way to say it is the "straight path."
^ http://al-islam.org/index.php?t=258&cat=258
^ Weiss (2002), pp.3,161
^ Weiss (2002), p.162
^ http://www.averroes-foundation.org/articles/sex_slavery.html
^ http://www.averroes-foundation.org/articles/islamic_law_evolving.html
^ http://www.averroes-foundation.org/articles/free_and_equal.html
^ The Judiciary. Online Nigeria (2007-05-01). Retrieved on 2007-05-01.
^ "Debate rages over women and Sharia", BBC News, 2003-06-11. Retrieved on 2007-05-01.
^ Draft law on Indonesia's Aceh province to impose Islamic law on all residents, The Associated Press / The Sacramento Bee, May 24, 2006
^ Indonesia's dilemma by Vaudine England, The Standard - China's Business Newspaper, May 6, 2006
^ Taliban-style Islamic police terrorizing Aceh, Deutsche Presse Agentur / ASAP Aceh News, March 10, 2006
^ a b Ghamidi(2001), The dietary laws
^ Sunan ibn Maja 2314
^ Nisai 59
^ Al-Zamakhshari. Al-Kashaf, vol. 1, (Beirut: Daru’l-Kitab al-‘Arabi), p. 215
^ Sahih Muslim 1934
^ Nisai 4447
^ Sahih Bukhari 4199
^ Sunan Abu Da'ud 2858
^ http://huquq.com/maghniyah
^ http://huquq.com/maghniyah
^ Islamic Law: Myths and Realities, by Denis J. Wiechman, Jerry D. Kendall, and Mohammad K. Azarian, muslim-Canada.org
^ Sahih Bukhari 8:82:815, Sahih Bukhari 8:82:826
^ Qur'an 24:2, Sahih Bukhari 8:82:818
^ Hans Wehr Dictionary of Modern Written Arabic, page 538
^ Ghamidi(2001), Sources of Islam
^ Sunan al-Tirmidhi 1513
^ Sahih Muslim 2020
^ Sahih Bukhari 6234
^ Sahih Bukhari 6224
^ Sahih Muslim 257
^ Sahih Muslim 258
^ Sahih Muslim 252
^ Sunan Abu Da'ud 45
^ Ghamidi, Various types of the prayer
^ Sahih Bukhari 1254
^ Sahih Muslim 943
^ a b c Ghamidi(2001), Customs and Behavioral Laws
^ Sunan Abu Da'ud 1134
^ Sahih Bukhari 1503
^ Normally these days are considered to be the ones in which pilgrims stay at Mina once they return from Muzdalifah i.e. 10th, 11th , 12th, and 13th of Dhu al-Hijjah
^ Ghamidi, The Ritual of Animal Sacrifice
^ "The Problems of Turkey Rest on Women's Heads", Washington Post, October 29, 2000.
^ "Effort to ban head scarves in France sets off culture clash", USA Today, February 3, 2003.
^ Judgement in the case of Refah Partisi and Others v. Turkey, Grand Chamber of the European Court of Human Rights, February 13 2003
^ Hearing of the European Court of Human Rights, January 22 2004 (PDF)
^ ECHR press release Refah Partisi (2001)
^ Refah Revisited: Strasbourg's Construction of Islam, by Christian Moe, Norwegian Institute of Human Rights, published at the site of The Strasbourg Conference
^ WILL THE EUROPEAN COURT OF HUMAN RIGHTS PUSH TURKEY TOWARD ISLAMIC REVOLUTION? by Professor Ali Khan
^ L. Ali Khan, A Theory of Universal Democracy: Beyond the End of History, The Hague, Kluwer Law International, 2003, ISBN 90-411-2003-3
^ Nathan Brown, Islamic Constitutionalism in Theory and Practice in Cotran, Eugene and Adel Omar Sherif (eds.), Democracy, the Rule of Law and Islam, London, Kluwer Law International, 1999
^ Bookreview of Khan's "A Theory of Universal Democracy: Beyond the End of History" by Christian Pippan for "The European Journal of International Law"
^ The proof of the necessity of killing anyone who curses the Prophet or finds fault with him, masud.co.uk
^ the last sermon of Muhammad
^ a b c d On Christian Men marrying Muslim Women
^ Imam Khaleel Mohammed's defense of inter-faith marriage
^ Asharq Al-Awsat Interviews Sudanese Islamist leader Dr. Hassan Turabi
^ Qur'an, [Qur'an 5:5]
^ "Sharia equity index debuts on Tokyo bourse", CNN, 2007-12-03. Retrieved on 2007-12-22.

[edit] References
Ghamidi, Javed (2001). Mizan. Dar al-Ishraq. OCLC 52901690.
Human Rights and Islamic Law
Ashk Dahlén (2003). Islamic Law, Epistemology and Modernity, Routledge. ISBN-13: 978-0415945295
Laleh Bakhtiar and Kevin Reinhart (1996). Encyclopedia of Islamic Law: A Compendium of the Major Schools. Kazi Publications. ISBN 1567444989
Muhammad ibn Idris al- Shafi'i (1993). Risala: Treatise on the Foundations of Islamic Jurisprudence. Islamic Texts Society. ISBN 0946621152
Khaled Abou El Fadl 2003). Reasoning with God: Rationality and Thought in Islam. Oneworld. ISBN 1851683062
Cemal Kafadar (1996). Between Two Worlds: The Construction of the Ottoman State. University of California Press. ISBN 0-520-20600-2
Omid Safi (2003). Progressive Muslims: On Justice, Gender, and Pluralism. Oneworld Publications. ISBN 1-85168-316-X
Mumisa, Michael (2002) Islamic Law: Theory & Interpretation. Amana Publications. ISBN 1-59008-010-6
Daniel W. Brown (1996). Rethinking traditions in modern Islamic thought. Cambridge University Press, UK. ISBN 0-521-65394-0
Human Rights Documents Archives
Omar Shahin, The Muslim Family in Western Society: A Study in Islamic Law (English), Cloverdale Books, 2007. ISBN 978-1-929569-30-4
Weiss, Bernard G. (2002). Studies in Islamic Legal Theory. Boston: Brill Academic publishers. ISBN 9004120661.

This article may require cleanup to meet Wikipedia's quality standards.Please improve this article if you can. (March 2007)

[edit] See also
Aqidah
Cairo Declaration on Human Rights in Islam
dhimmi
Dīn
Halakha - Jewish law
Mizan - A comprehensive treatise on the contents of Islam written by Javed Ahmed Ghamidi
Mutaween - Islamic Religious Police
Theonomy
Specific issues
Islamic Rulings - A list of the most controversial rulings in Islam
Irth, farā'iḍ, or wasāyā - Islamic Laws of Inheritance")
Zakat - Payment of portion of one's wealth for charity
Hudud - Severe crimes (sometimes considered "crimes against God")
Tazir - Less severe crimes (thus, "crimes against society", not God)
Qisas - Retaliatory crimes
Homosexuality and Islam
Human Rights
Islamic banking
Islamic finance

[edit] External links

Look up Sharia inWiktionary, the free dictionary.

Wikiquote has a collection of quotations related to:
Sharia
Islam Quran Sunnah - The Right Path
Shariah as a Political Tool in Indonesia
Applying Islamic Principles in the Twenty-first Century: Nigeria, Iran, and Indonesia U.S. Institute of Peace Report, September 2005
BBC Religion & Ethics - Islam - Sharia
CBS News - Saudi Arabia's Beheading Culture - 25/06/04
Council On Foreign Relations - Islam: Governing Under Sharia - 14/03/05
The Daily Telegraph - Poll reveals 40pc of Muslims want sharia law in UK - 19/02/06
Dhimmitude.org
Execution of a teenage girl, BBC News, July 27, 2006
Free Muslims Coalition - Anti-Terrorism Resources: Can Sharia (Islamic Law) work in the 21st Century? - A critique by Muslims
Human Rights and Islamic Law
Position of Islam on Homosexuality
The International Society For Human Rights - Sharia in Nigeria
The Islamic Sharia Council UK
The Rationale in Sharia Injunctions
The Purposes of the Shari`ah
Sangstar: The Stoning - 35 m 8s video by Afghan Independent Human Rights Commission
Shariah.net
Shari'ah, Laws and Islam: Legalism vs. Value-orientation by Dr. Mohammad Omar Farooq
What is Sharia? - Definition/Description Potpourri by Dr. Mohammad Omar Farooq
Why No To Political Islam - Why Sharia Law must be Opposed
Iran Executes Gay Teens In Public Hanging
New law and old prejudices threaten Nigeria's gay community
Saudi Arabia and homosexuality: news
Punishing Gays under Islam
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Eid ul-Fitr

Eid ul-Fitr or Id-Ul-Fitr (Arabic: عيد الفطر ‘Īdu l-Fiṭr), often abbreviated to Eid, is a Muslim holiday that marks the end of Ramadan, the Islamic holy month of fasting. Eid is an Arabic word meaning "festivity", while Fiṭr means "to break the fast" (and can also mean "nature", from the word "fitrah") and so symbolizes the breaking of the fasting period.
Eid ul-Fitr starts the day after Ramadan ends, and is verified by the sighting of the new moon. Muslims give money to the poor and wear their best clothes. Eid ul-Fitr lasts three days[citation needed] and is called "The Lesser Eid" (Arabic: العيد الصغير al-‘īdu ṣ-ṣaghīr) compared with the Eid ul-Adha that lasts four days[citation needed] and is called "The Greater Eid" (Arabic: العيد الكبير al-‘īdu l-kabīr).
On the day of the celebration, a typical Muslim family awakes very early, does the first everyday prayer, and is required[citation needed] to eat a little, symbolizing the end of Ramadan. They then attend special congregational prayers held in mosques, large open areas, stadiums and arenas. The prayer is generally short and is followed by a sermon (khuṭba). Worshippers greet and embrace each other with hugs in a spirit of peace and love after the congregational prayer. After the special prayers, festivities and merriment are commonly observed with visits to the homes of relatives and friends to thank God for all blessings.
Eid ul-Fitr is a joyous occasion with important religious significance, celebrating the achievement of enhanced piety. It is a day of forgiveness, moral victory, peace of congregation, fellowship, brotherhood and unity. Muslims celebrate not only the end of all that fasting but also thank God for the help and strength that all of us believe he gave them through the previous month to help everyone practice self-control. It is a time of giving and sharing, and many Muslims dress in holiday attire.
Contents[hide]
1 Timing
2 General Rituals
3 Traditions and Practices by Country
3.1 In the United Kingdom
3.2 In North America
3.3 In Turkey
3.4 In Iran
3.5 In South Asia
3.6 In Malaysia, Singapore and Brunei
3.7 In China
3.8 In Indonesia
3.9 In the Philippines
4 In the Gregorian calendar
5 Disagreement on date and moonsighting
5.1 Quran’s instructions
5.2 Fiqh Council interpretation
5.3 Alternate interpretation
5.4 Another Alternate interpretation
6 References
7 Spelling
8 See also
//

[edit] Timing
Because the day depends on the sighting of the moon, the sighting can only be possible just after sunset. Many Muslims check with local mosques or other members of the community to see if the moon has been sighted by authoritative parties such as knowledgeable scholars. Although many Muslims believe the Quran says that the sighting of the moon determines the start of Eid, this is written in other books. Due to the sensitive nature of this opinion, please see below for further research on this dispute.

[edit] General Rituals

This section does not cite any references or sources.Please improve this section by adding citations to reliable sources. Unverifiable material may be challenged and removed. (October 2007)
Common greetings during this holiday are the Arabic greeting EĪd mubārak ("Blessed Eid") or ‘Īd sa‘īd ("Happy Eid"). In addition, many countries have their own greetings based on local language and traditions.
Muslims are encouraged to dress in their best clothes (new if possible) and to attend a special Eid prayer that is performed in congregation at mosques or open areas like fields, squares etc. When Muslims finish their fast at the last day (29th or 30th Ramadan), they recite Takbir (Arabic audio clip with English meaning).
Allahu akbar, Allahu akbar, Allahu akbar
الله أكبر الله أكبر الله أكبر
la ilaha illa Allah
لا إله إلا الله
Allahu akbar, Allahu akbar
الله أكبر الله أكبر
wa li-illahi al-hamd
ولله الحمد
Allah is the Greatest, Allah is the Greatest, Allah is the Greatest
There is no deity but Allah
Allah is the Greatest, Allah is the Greatest
and to Allah goes all praise
The Takbir is recited after confirmation that the moon of Shawwal is sighted on the eve of the last day of Ramadan. It continues until the start of the Eid prayer. Before the Eid prayer begins every Muslim, if possible(man, woman or child), must pay Zakat al-fitr, an alms for the month of Ramadan. This equates to about 2 kg of a basic foodstuff (wheat, barley, dates, raisins, etc.), or its cash equivalent, and is typically collected at the mosque. This is distributed to needy local Muslims prior to the start of the Eid prayer. It can be given at any time during the month of Ramadan and is often given early, so the recipient can utilize it for Eid purchases. This is distinct from Zakat based on wealth, which must be paid to a worthy charity.
The Eid prayer (salah) is followed by the khutba (sermon) and then a prayer (dua') asking for forgiveness, mercy and help for the plight of Muslims across the world. It is then customary to embrace the persons sitting on either side of oneself as well as ones relatives, friends and acquaintances.
Muslims spend the day thanking the Creator for all their blessings, as well as simply having fun and enjoying themselves. Children are normally given sweets or money. Women (particularly relations) are normally given special gifts by their loved ones. Eid is also the time for reconciliations. Feuds or disputes, especially between family members, are often settled on Eid.

[edit] Traditions and Practices by Country

[edit] In the United Kingdom

Eid ul-Fitr 2005 at Dublin Mosque, Ireland.
There is a Bayan (speech) in which the Imam gives advice to the Muslim community and usually Muslims are encouraged to end any past animosities they may have. He then goes on to the khutbah and then the prayer itself. When the local imam declares Eid ul-Fitr everyone greets and hugs each other.
As Eid ul-Fitr is not a recognised public holiday in the United Kingdom, Muslims are obliged to attend the morning prayer, in a large ethnically Muslim area, normally schools and local businesses give exemptions to the Muslim community to take 1 day off. In the rest of the UK it is not recognised as it is not on a fixed date, however this has led the Muslim community leaders and or organisations to come to a consolidation with the authorities. Eid is not on a fixed date as it is decided by the sighting of the moon on the night before.

[edit] In North America
North American Muslims typically celebrate the day in a quiet way. Because the day depends on the sighting of the moon, often families are not aware that the next day will be Eid until the night before. Most check with members of the community to see if the moon has been sighted by anyone. Different methods for determining the end of Ramadan and the beginning of Shawwal are used in each particular community. Because the day is determined by the natural phenomenon of sighting the crescent moon, North Americans on the eastern coast of the continent may celebrate Eid on a different day than those on the western coast.
The crescent moon can be sighted directly, but cannot be determined based on scientific calculations. Muhammad stated that Muslims should fast when they sight the moon and break fast when they sight the moon, which means Eid. Calculations can't but have been used in the past, to verify or reject alleged moon sightings. For example, sightings that occur in areas, in which sightings could not have occurred based on calculations, are typically refuted or rejected when presented without additional evidence. Typically, the end of Ramadan is announced via e-mail, postings on websites, or chain phone calls to all members of a Muslim community. Working persons usually attempt to make arrangements for a lighter work day on the days that may possibly be the Eid day, but many North American Muslims are often noted to not be able to take the entire day off.
Typically, a Muslim family in the West will wake up very early in the morning and have a small breakfast. Everyone is encouraged to dress in new and formal clothing. Many families wear traditional clothing from their respective home countries. Next the family will go to the nearest congregational prayer group to pray. The prayer may be held at the local mosque, a hotel ballroom, local arena or stadium. The Eid prayer is very important, and Muslims are encouraged to pray in a large gathering because of the rewards. After the prayer there is a Khutba (speech) in which the Imam gives some sort of advice to the Muslim community and usually Muslims are encouraged to end any past animosities they may have. After the prayer and Khutba people hug and wish each other a Happy Eid.
After the Eid prayer many people call friends and family from all over the world wishing them a Happy Eid or Eid Mubarak. The rest of Eid is spent with close family and friends. Depending on their community some Muslims have open-house parties during the day in which people exchange gifts, and wish family friends a blessed Eid. Because North American Muslims come from all parts of the world, one particular type of food cannot be identified as served on this day. Many Muslim North American families visit the homes of others to congregate on a day of celebration. Since many North American Muslims are immigrants, traditions described below may be celebrated by immigrants of these countries in their respective homes in North America.
New York's iconic Empire State Building was lit in green in honor of Eid-al-Fitr from October 12-14, 2007. [1]

[edit] In Turkey

Traditional Bayram Wishes from the Istanbul Metropolitan Municipality, stating "Love and Be Loved", in the form of mahya lights stretched across the minarets of the Blue Mosque in Istanbul, Turkey
In the Republic of Turkey, where Ramadan celebrations are infused with more national traditions, and where country-wide celebrations, religious and secular alike, are altogether referred to as Bayram, it is customary for people to greet one another with "Bayramınız Kutlu Olsun" ("May Your Bayram Be Celebrated"), "Mutlu Bayramlar" ("Happy Bayram"), or the more quaint "Bayramınız Mübarek Olsun" (May Your Bayram Be Holy", i.e. "Holy Bayram Upon You"), while enjoying a number of local customs.
It is a time for people to attend services, put on their best clothes (referred to as "Bayramlık", often purchased just for the occasion) and to visit all their loved ones (such as friends, relatives and neighbors) and pay their respects to the deceased with organized visits to cemeteries, where large, temporary bazaars of flowers, water (for watering the plants adorning a grave), and prayer books are set up for the three-day occasion.
It is regarded as especially important to honor elderly citizens by kissing their right hand and placing it on one's forehead while wishing them Bayram greetings. It is also customary for young children to go around their neighborhood, door to door, and wish everyone a happy Bayram, for which they are awarded candy, chocolates, traditional sweets such as Baklava and Turkish Delight, or a small amount of money at every door, almost in a Halloween-like fashion.
Municipalities all around the country organize fundraising events for the poor, in addition to public shows such as concerts or more traditional forms of entertainment such as the Karagöz and Hacivat shadow-theatre and even performences by the Mehter - the Janissary Band that was founded during the days of the Ottoman Empire.
Helping the less fortunate, ending past animosities and making up, organizing breakfasts and dinners for loved ones and putting together neighborhood celebrations are all part of the joyous occasion, where homes and streets are decorated and lit up for the celebrations, and television and radio channels continuously broadcast a variety of special Bayram programs, which include movie specials, musical programming and celebratory addresses from celebrities and politicians alike.

[edit] In Iran
In the predominantly Shia culture of Iran, Eid is a highly personal event, and celebrations are often more muted. Called Eyde Fetr by most Iranians, charity is important on that day. Public Eid prayers are held in every Mosque and in public places. Visiting the elderly and gathering with families and friends is also very common. Typically, each Muslim family gives food to those in need. Payment of fitra or fetriye is obligatory for each Muslim.
Often meat or Kurbani (literally translated as sacrifice, for it is usually a young lamb or calf that is sacrificed for the occasion), which is an expensive food item in Iran, will be given by those in wealthier families to those who have less. The offering of meat is generally a part of the Eid-ul-Azha celebrations and sacrifices (Kurbani) are genarally not given during the Eid-ul-fitr celebrations.

[edit] In South Asia
At the end of the Holy month of Ramadan, in which the Muslims are asked to observe fasting from dawn to dusk and do extra prayers and observe religious values rigidly, the Muslims celebrate the sighting of the new moon (start of the new Muslim month). In Bangladesh, India and Pakistan, the night before Eid is called Chand Raat, or night of the moon. People visit bazaars and shopping malls, with their families and children, for last minute Eid shopping. Women, especially young girls, often paint each others' hands with traditional "henna" and wear colourful bangles.
The popular way of greeting in South Asia during celebration of this festival is to say Eid Mubarak to others. Children are encouraged to greet the elders. In exchange of this they also expect to obtain some cash money, called Eidi, from the elders.
On the morning of Eid ul-Fitr, after taking a fresh bath, every Muslim is encouraged to wear new clothes, if they can afford so. Alternatively, they may wear clean washed clothes. Men and boys go to mosque or open fields called Eidgah for special Eid prayers, thanking God for enabling a Muslim to observe the holy month meaningfully. The Muslims are ordained to pay Zakat al-Fitr (special charity money) or Fitra to the poor and needy before the Eid prayer, so that they can also join others to celebrate the Eid.
After the prayers, the congregation is dispersed and the Muslims meet and greet each other including family members, children, elders, friends and neighbours.
Some Muslims especially go to graveyards to pray for the salvation of the departed soul. Usually, children visit elder relatives and neighbours to pay respects and greetings.
One of the special dishes in India, Pakistan and Fiji is sivayyan, a dish of fine, toasted vermicelli noodles [1]. In Bangladesh, sivayyan is called shemai, and is an integral item of Eid dishes.
After meeting the friends and relatives, many people go for attending parties, feasts, special carnivals and festivities in the parks (with picnics, fireworks, etc.). In Bangladesh, India and Pakistan, many bazaars, malls, and restaurants witness huge crowd & high attendance during this principal Muslim festival.
Some people also avail this opportunity to distribute Zakat, the Islamic obligatory alms tax on one's wealth, to the needy.
In this way, the Muslims of South Asia celebrate their Eid ul-Fitr in a festive mood by thanking the Almighty and bringing their families, friends and the poor and needy people closer in an egalitarian manner.

[edit] In Malaysia, Singapore and Brunei
Main article: Hari Raya Aidilfitri
In Malaysia, Singapore and Brunei, Eid is also commonly known as Hari Raya Aidilfitri or Hari Raya Puasa. Hari Raya literally means 'Grand Day' i.e. 'The Day'. Muslims in Malaysia and Singapore celebrate Eid like other Muslims throughout the world. It is the biggest holiday in Malaysia and is the most awaited one. Shopping malls and bazaars are filled with people days ahead of Hari Raya, causing a distinctive festive atmosphere throughout the country. Many banks, government and private offices are closed for this holiday, which usually lasts a week.
The night before Eid is with the takbir which is held in the mosques or musallas. In many parts of Malaysia, especially in rural areas, pelita or panjut (oil lamps) are lit up in house compounds. Eid also witnesses a huge migratory pattern of Muslims, from big metropolitan cities to rural areas. This is known as balik kampung — literally going back to home town to celebrate Eid with one's parents. Special dishes like ketupat, dodol, lemang (a type of glutinous rice cake cooked in bamboo) and other Malay delicacies are served during this day.
It is common to greet people with "Selamat Hari Raya" or "Salam Aidilfitri" which means "Happy Eid". Muslims also greet one another with "maaf zahir dan batin" which means "Forgive my physical and emotional (wrongdoings)", because Eid ul-Fitr is not only for celebrations but also the time for Muslims to cleanse their sins and strengthen their ties with relatives and friends.
It is customary for Malays to wear traditional Malay cultural outfit on the Eid. The outfit for men is called baju melayu which is worn together with kain samping (made out of songket) and songkok (a dark coloured headgear) while the women's are known as baju kurung and baju kebaya. It is also common to see non-Malay Muslims wear costumes of their culture.
Once the prayer is completed, it is also common for Muslims in Malaysia to visit the graves of loved ones. During this visit, they clean the grave, recite Ya-Seen, a chapter (surah) from the Qur'an and also perform the tahlil ceremony. All these are done to ask for God to forgive the dead and also those who are living.
The rest of the day is spent visiting relatives or serving visitors. Eid ul-Fitr is a very joyous day for children for on this day adults are especially generous. Children will be given token sums of money, also known as "duit raya," from their parents or elders [2] [3].

[edit] In China
In China, out of 56 officially recognized ethnic groups, Eid ul-Fitr is celebrated by 10 ethnic groups that practice Islam which amount to 18 million of the total population according to official statistics. It is also a public holiday in China in certain regions of China, including two province prefecture level regions, Ningxia and Xinjiang. All residents in these areas are entitled of either a one-day or three-day holiday. Whereas outside the muslim regions, only musilms have a one-day holiday. In Xinjiang particularly, Eid ul-Fitr is even celebrated by Han Chinese population during which holiday supply such as mutton and beef is distributed to households as part of welfare scheme by government agencies, public and private institutions or businesses.

[edit] In Indonesia

Ketupat is traditionally eaten on Eid ul-Fitr in Indonesia.
In Indonesia the feast is named Hari Raya Idul Fitri or informally, Lebaran. Hari Raya literally means The Great Day of (Celebration) . Sometimes, there are different statements on when the day falls, especially between Muhammadiyah and Nahdlatul Ulama, because people use different techniques to determine it. Almost all of the people follow the government of Indonesia's statement and such differences do not get in the way of people celebrating. This event is recognized as a national holiday, starts a few days before Eid ul-Fitr, and lasts until days after it. Schools also have different schedules for the holiday as many Islamic schools usually make it a longer holiday.
Muslims in Indonesia usually ask forgiveness from their relatives and friends after the special prayer. Another interesting Eid ul-Fitr tradition in Indonesia is mudik that usually applies to urbanites who came to Jakarta from the other provinces of Java or other islands in Indonesia. Before Eid ul-Fitr comes, people will go back to their hometowns where their relatives, sometimes including their parents, reside. This event often causes crowding in airports, seaports, and bus stations while some who are traveling by car are trapped in the traffic jam for hours. For little children, gifts of money as well as forgiveness from relatives is common to motivate them. Many, especially in the cities, also use the term angpau for the money just like Chinese people do.
It is common to greet people with "Selamat Hari Raya" (Indonesian) or "Salam Aidilfitri" (Malay) which means "Happy Eid". Muslims also greet one another with "Mohon maaf lahir dan batin" which means "Forgive my physical and emotional (wrongdoings)", because Eid ul-Fitr is not only for celebrations, but also the time for Muslims to cleanse their sins and strengthen their silaturrahim with relatives and friends. The term "fitr" in Eid ul Fitr, coincides with the word "fitrah" of the Indonesian language which means the purity of birth, just as babies are pure when they were born. Many Indonesian Muslims acknowledge that on the day of Eid when they forgive each other, their sins with each other are cleansed and they are without sin just as they were at birth. Another term in addition to "Mohon maaf lahir dan batin" mentioned earlier, is "minal aidin wal faidzin" (Arabic: من العاءدين و الفاءيزين; alternate spelling: minal aidin wal faizin). The origin of this phrase is suspectedly Arabic and has loosed meaning of "may you be part of the people who return to purity and part of the people who are granted glory"[4]. The latter phrase is usually used in conjunction of the former; thusly, "Minal aidin wal faidzin, mohon maaf lahir dan batin."
At the night of the last day of Ramadan, Indonesians usually do 'Takbiran'. Takbiran is a big celebration where people, from little children to old men, recite the takbir with a microphone in a parade. They travel around the town and usually they hit 'beduk', a large drum, as a background music of the takbir.

[edit] In the Philippines
Philippines, with a majority Christian population, has recognized Eid ul-Fitr as a regular holiday by virtue of Republic Act No. 9177 and signed on November 13, 2002. The law was enacted in deference to the Filipino Muslim community and to promote peace among major religions in the Philippines. The first public holiday was set on December 6, 2002. Many non-Muslim Filipinos are still unfamiliar to the new holiday, and many calendars in the Philippines don't have this holiday listed.

[edit] In the Gregorian calendar
See also: Islamic calendar
Although Eid ul-Fitr is always on the same day of the Islamic calendar, the date on the Gregorian calendar varies from year to year, since the Islamic calendar is a lunar one and the Gregorian calendar is a solar one. This difference in calendars means Eid ul-Fitr moves in the Gregorian calendar approximately 11 days earlier every year. Eid may also vary from country to country depending on whether the moon has been sighted or not. The future dates are estimated at:
2006: 21 October/25 October
2007: 12 October/16 October
2008: 2 October/5 October
2009: 21 September
2010: 10 September
2011: 31 August
2012: 19 August
2013: 8 August
2014: 29 July
2015: 19 July
Eid ul-Fitr begins the night before each of the above dates, at sunset.

[edit] Disagreement on date and moonsighting
Some issues, not specified by the Quran, are interpreted differently by different Muslims. One such issue is how to determine the start and end of the holy month and what day to begin the celebration of the holiday.
Fiqh Council interpretation
For USA: October 13th, 2007 (After a 30 day Ramadan) [2]
Alternate interpretation
October 12th, 2007 (After a 29 day Ramadan) [3]
The conflict that arises from this disagreement is that different communities may find themselves anticipating different holiday dates, and this may cause confusion, particularly for Muslims living in the western world, for example, who may need to request vacation days in advance for the sake of their holidays only to find their Eid date is pushed back or forward on the last day.

[edit] Quran’s instructions
Festivals and Religious tasks in Islam are based on a lunar calendar, which means the month of Ramadan can be either 29 or 30 days long. The calculation for the Lunar year is emphasized in the Quran:
10:5 He is the One who rendered the sun radiant, and the moon a light, and He designed its phases that you may learn to count the years and to calculate. GOD did not create all this, except for a specific purpose. He explains the revelations for people who know. [4]
The calculation for the Solar year is emphasized in the following verse.
17:12 We rendered the night and the day two signs. We made the night dark, and the day lighted, that you may seek provisions from your Lord therein. This also establishes for you a timing system, and the means of calculation. We thus explain everything in detail. [5]
The Quran does not mention a necessity to actually sight the new moon, however, numerous traditions of The Prophet (SAW) imply such. Islamic law is based on both the Quran and Sunnah, as explained by The Prophet (SAW):
I leave behind me two things. You will never go astray if you hold fast to them: The Qur'an and my Sunnah. [6]
Furthermore, it is said in the Quran:
59:7 What the Messenger teaches you, take it, and what he forbids you, avoid doing it. [7]

[edit] Fiqh Council interpretation
In North America, one of the best-known group of scholars is the Fiqh Council of North America. It has produced a new formula for determining the start of Ramadan and the start of Eid al-Fitr. This is based on calculating the moon scientifically, then figuring out when it can be viewed by the naked eye. If visibility is limited on the first night, the next holy month can start one day later than the scientific start of the new holy calendar.[5]
The Fiqh Council also recognizes their methods are not universally agreed upon:
the Fiqh Council does not intend to force its decision on anyone or any Muslim community. You should follow the decision of your Imam and your Masjid.

[edit] Alternate interpretation
Alternate independent scholars have disputed the concept of moonsighting. According to alternate views:
God never commanded that the moon be sighted [8] with the naked eyes to know the beginning of the new month. The Quran is very clear that any method of calculation is acceptable. [9]
Humans could calculate the new moon as early as 5 BC — see Meton. Certainly they could at the time of Muhammad and even Abraham, to whom all religious duties were revealed. Sighting of the new moon is alleged to be a fabrication of scholars. A lunar calendar can be as accurate as an atomic clock for several hundred years.
The alternate view also argues that since most other aspects of time in Islam, such as prayer times [10], incorporate science and calculation, Ramadan should too. So, these decisions should not be made by groups who hold no Islamic power, as there is no such thing. According to the alternate method:
Ramadan will begin on September 12, 2007 for all of the United States. The last day of Ramadan will be October 11, 2007 for all of the USA. To verify your city's first day of Ramadan, check on the time of the sunset and the time of the birth of the New Moon at the USA Naval observatory.[11]If the new moon is born before the sunset you will fast next morning for the first day of fasting. To convert the Universal time to your local time, please click here. [12]
Because the new moon came out late in the evening on October 10th in the USA, October 11th is the final day of Ramadan according to this view.

[edit] Another Alternate interpretation
Many scholars also argue that moon sighting must in fact be done with the human eye and that calculations are not to be used to determine the beginning and ending of fasting. Even American Scholars such as Hamza Yusuf of the Zaytuna Institute argue that the strict use of calculations as opposed to physical sighting is a deviation from the traditions of The Prophet (SAW). He does, however, agree that the use of calculations is necessary to verify or reject alleged sightings, as was done by past scholars.

[edit] References
^ Food Events - Eid Celebrations. BBC Food Online. Accessed 2 November, 2005.
^ "Hari Raya Puasa". Retrieved Nov. 2, 2005.
^ Yusof, Mimi Syed & Hafeez, Shahrul (Oct. 30, 2005). "When Raya was a bewildering experience". New Straits Times, p. 8.
^ "(20061021) semoga kita minal 'aidin wal faizin. Amin!".Retrieved October 31, 2006
^ Fiqh Council of North America

[edit] Spelling
Eid ul-Fitr is spelled in a variety of ways in English, due to variation in Arabic pronunciation as well as influence from other languages. The spelling used in this article is commonly found in English texts, and reflects the Arabic pronunciation of Fitr فطر (Arabic: fiṭr, Persian: fetr) and the Arabic pronunciation of Eid عيد (Persian: eyd, Arabic: ‘īd).