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Magic, the temptation of the devil, and envy, the temptation of the ego has always been found in the societies of people. And therefore, naturally, these two threats to decency are being dealt with in the last revelation from Allah to His creation, and the last Messenger, may Allah give peace and blessings to all of them, similarly dealt with these topics in his advice to his contemporaries. Based on the two prime sources for muslims, Sheikh Sha’rawi guides us through a deeper and more profound understanding of the origin of these two evils, and gives us ways to deal with them.

 



In this unique and lucid booklet and revered contemporary scholar, Shaykh Muhammad al-‘uthamyeen addresses some of the ideological and sociological challenges faced by modern youth. Starting with an astute description of the state of contemporary young adults, he outlines major issues hindering their progress on the straight path of Islam. He not only covers current issues such as joblessness, estrangement between the young and their elders, and keeping good company but also discusses subjects predestination and the limits Islam places on individuals. In all instances al-‘uthamyeen draws on the Quran and the authentic Sunnah to offer tangible solutions and to inspire the hearts of young people. The simplicity and straight forwardness of this work make even complicated issues easy to grasp. The wise advice the author offers is not only well presented but practical and compassionate. This book will benefit not only the young of the society but their parents and educators as well.

 

 

 



This book outlines the basic Islamic concepts in child education. The author has tried to coordiante the main ideas, as well as the basics precepts for raising Muslim children in all the different spheres of life. First of all, the importance of correct belief and faith cannot be inculcated in young children except through the teaching and example of their parents; and obviously, the role of the mature and religious mother is foremost. This state of harmony can only be achieved when matrimonial relations are relatively stable. Care is to be taken in providing young children with all the necessary elements in the fields of ethical, physical and psychological education. This cannot be overemphasized. It is established that the common ailments of human societies, personal as well as social, find their remedy in monotheism and justice. Therefore, emphasis on these two moral principles is essential. Muslim children must develop a clear understanding of the concept of the oneness of Allah, mainly through the performance of devotional acts of worship, to Him, and through developing a sense of justice in all personnel and social dealings. The author has briefly outlined these glorious concepts in this book. Through his deep understanding of Islam, and his eminent conviction and personal adherence to its glorious principles, he introduces this book to the readers, with all practical instructions, with the intention of helping to build up a Muslim nation, worthily to uphold the honorable tenets of the Glorious Qur’an and Sunnah.

 



A Code for Everyday Living : The Examples of the Early Muslims

 



The general understanding in Islam regarding Sunnah, is that if the Prophet or any of his wives (RA) or companions (RA) are recorded in authentic hadith to have engaged in an act that is not haram (prohibited) as defined by Qur’an or Sunnah, then the act is declared halal (permissible). If the companions engaged in an act that the Prophet was aware of and did not speak out against, it is halal.

It is well-known that the wives of the Prophet covered their faces any time non-mahram men were near. A woman named Asma, who was not a wife of the Prophet , was also recorded as covering her face. Easily, one can conclude that wearing veil is halal (permissible).

However, Muslims and Muslimahs across the world have been in “hot debate” for centuries, over the issue of whether or not covering the face is obligatory upon a Muslimah. Those who argue that it is not required, point to the use of the word khimar in the Qur’an, and explain that today’s modern khimar does not cover the face, and argue that khimar has never referred to the covering of the face, but only to that of the hair, neck, and bosoms. While one cannot deny the support of Hadith that indicate that the Prophet’s wives wore khimar, one must realize that they also covered their faces at all times in the presence of non-mahram men.

The group of scholars agree that it is a highly recommended act to cover the face. The scholars also agree that a woman must cover her adornment, yet some scholars argue that this does not include the face.