The Best in Islam

No one denies that the modesty which is commanded by Islamic Law and by convention includes the decency and decorousness demanded of a woman, and the kind of behavior that will ensure that she is kept far away from situations of temptation and suspicion. Further more, there is no doubt that the greatest act of modesty that she can perform is to wear the hijab, which covers her face. It is the best thing with which she can adorn herself, because it protects her and keeps her far removed from temptation.

Separates the authentic Islamic teachings on dream interpretation from the myths, superstitions and fabrications being circulated on the subject. It also provides a guide for dream interpretation according to references found in the Quran and authentic hadeeths.

Since the English publication of Muhammad Al-Akili’s 508 page work entitled, Ibn Seerin’s Dictionary of Dreams: According to Islamic Inner Traditions in 1992, followed shortly thereafter by Dreams and Interpretations by Ibn Seereen, there has been an explosion of dream interpretation and interpreters among English-speaking Muslim communities in the West. On the other hand, dream interpretation has been a long established tradition in the Muslim East. However, it has become so mixed up with superstition, myths and fortunetelling, that most educated Muslims shun this area. The fact of the matter is that dream interpretation is mentioned in the Quran and was regularly practised by the Prophet (pbuh), himself. Consequently, there is a real need to understand this subject, especially, considering that humans spend about a third of their lives sleeping.

This book analyses the principles and practices of philanthropy and distributive justice in Islam. It argues, with analyses and examples, that the accomplishment of purposive philanthropy, as commanded by the fundamental tenets of Islam, through the professionalization and rationalization of zakat management, modernization of awaqaf, etc. has the potential of optimizing justice in Muslim societies. The work draws on the Quran, Hadithe, other authentic literature, and also on official documents and publications of management agencies dealing with philanthropy in different Muslim countries/societies. The analyses are documented enough to be used as a text for the study of philanthropy in Islam in tertiary institutions nonetheless are simple enough to draw general readership and to be used by non-profit and international organizations worldwide in order to order to understand the principles and issues of philanthropy and distributive justice in Muslim societies.