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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.



This book was translated from the collection of Shaykh ‘Abdullah ‘Azzam’s transcribed lectures called ‘at-Tarbiyah al-Jihadiyyah wal-Bina’’ (4/141-154). Shaykh Abdullah Azzam. Time Magazine described Shaykh Abdullah Azzam as the man who wasthe ‘ reviver of Jihad in the 20th Century’. Abdullah Yusuf Azzam was born in the village of Ass-ba’ah Al-Hartiyeh, province of Jineen in the occupied sacred land of Palestine in 1941 CE. He was brought up in a humble house where he was taught Islam, and was fed with the love of Allah, His Messenger (saw), those striving in the Way of Allah, the righteous people and the desire for the Hereafter. Sheikh Abdullah Azzam was one of the first Arabs to join the Afghan Jihad against the communist USSRIn 1979, when he learned about the Afghan Jihad, he left his teaching position at King Abdul-Aziz University in Jeddah, Saudi Arabia and went to Islamabad, Pakistan, in order to be able to participate in the Jihad. He was a fine example of Islamic manners, in his piety, his devotion to Allah and his modesty in all things. He would never adulate in his relations with others.



It is important to understand Islaam from a cultural point of view because the basis of much of the current turmoil within Muslim countries and conflict with their neighbors can be attributed to cultural clashes. Consequently, a clear understanding of culture and its derivatives is necessary to comprehend the relevance of Islaam to the civilization of Muslim peoples in the twentieth century and beyond. The word “culture” comes from the Latin cultura which is a derivative of the verb colere meaning “tending” or “cultivation.” It was first recorded in the Oxford Dictionary of English in 1510 as meaning: “training of the mind” or “manners.” However, culture in anthropological usage, may be defined as “the way of life of specific group.”



Putting things right in the home is a great trust and huge responsibility which every Muslim man and woman should undertake as Allaah commands; they should run the affairs of their homes in accordance with the rules set out by Allaah. One of the ways of achieving this is by ridding the home of evil things. The following aims to highlight some evil things that actually happen in some homes and that have become tools of destruction for the nests in which the future generations of the Muslim ummah are being raised.



The whole of mankind—-Muslims as well as non-Muslims, and the peoples of the East as well as the West—-are today beset with a grave evil: their lives are governed by a culture that was born in crassmaterialism and as now totally steeped in it. The practical policies as well as the theory of this cultureare based on perverse and unstable foundations. Its philosophy and science, its ethical values and social system, its law and politics, in short every feature of this culture, made a wrong direction. And ithas now reached a critical stage of decline which is not very far from collapse and total ruin.



At a time in which the Muslims are beset with trials from every periphery and within, comes this heartening book rooted in the commandments of Allah (swt), the Sunnah and the excellent guidance and examples of the Muslims that have come before us.

Don’t Be Sad is an absolute must-read for all people. It is full of practical advice on how to replace sadness with a pragmatic and ultimately satisfying Islamic outlook on life. It exposes to the modern reader how Islam teaches us to deal with the tests and tribulations of this world.

So, take heart and hold firmly onto the rope of Allah (swt).

 



Muslim youth growing up in the West face a variety of problems, issues and dilemma’s. Many deal with them by simply ‘going with the flow’ or by ‘following the crowd’. Often Muslims follow the youth in wider society despite the fact that they possess the true belief, Islam. The belief of Islam makes us different and worthy to be leaders of humanity rather than followers of people whose favourite pastime is getting drunk or high on a Friday night.

This book is a collection of articles relevant to Muslim youth in the West. It aims to provoke thinking to enable Muslim youth to realise their true identity as slaves of Allah ? and not slaves to pop stars,
sports personalities, movie celebrities or any human being.

 



This is an exquisite collection of incidents from the life of the Prophet (S), stories from our Islamic Heritage, and thought-provoking anecdotes from the life of the author. The aim of the book is to train the reader to enjoy living his life by practicing various self-development and inter-personal skills. What is so compelling and inspiring about this book is that, in order to highlight the benefit of using social skills, the author draws from the lives of the Prophet (S) and his Companions. This book is both a practical systematic guide to self-improvement and a treasure trove of historical incidents. It increases self-awareness, whilst nurturing the soul and strengthening the spirit. The book’s author is a prominent figure in the field of Islamic Da’wah and has authored more than twenty published works.



This small treatise is primarily based upon the book, “Fiqh of Looking” by Mustafa Abdul Al-Hayy, in which several fatawa and opinions from a large array of classical and contemporary Scholars including Muwafaq ad-Deen Abdullah Ibn Ahmad Ibn Qudamah, Mohyee-ad-deen An-Nawawi, Ibn Qataan, Muhammad ibn Muhammad Al-Hattaab, Shaykh Abdul-Aziz Ibn Baaz, Muhammad Ibn Saalih Al-Uthaimeen and others.