Ways To Strengthen One’s Memory

Ways To Strengthen One’s Memory
Unknown author

It is human nature to be forgetful, as the Arab poet said:

“He is only called man (insaan) because of his forgetfulness (nasiyaan), and it is only called the heart (al-qalb) because it changes so rapidly (yataqallib).”

In the past they said that the first one to forget (awwal naasin) was the first man (awwal al-naas), meaning Adam, peace be upon him. Forgetfulness is something that varies from person to person according to each individual’s nature; some may be more forgetful than others. Some of the things that may help to combat forgetfulness are the following:

1. Keeping away from sin, because the bad effects of sin result in a bad memory and the inability to retain knowledge. The darkness of sin cannot co-exist with the light of knowledge. The following words were attributed to al-Shaafi‘ee, may Allah have mercy on him:

“I complained to [my shaykh] Wakee’ about my bad memory, and he taught me that I should keep away from sin. He said that knowledge of Allah is light, and the light of Allah is not given to the sinner.”

Al-Khateeb reported in al-Jaami‘ (2/387) that Yahya ibn Yahya said: “A man asked Maalik ibn Anas, ‘O Abu ‘Abd-Allah! Is there anything that will improve my memory?’ He said, ‘If anything will improve it, it is giving up sin.’”

When a person commits a sin, it overwhelms him and this leads to anxiety and sorrow which keeps him busy thinking about what he has done. This dulls his senses and distracts him from many beneficial things, including seeking knowledge.

2. Frequently remembering Allah, may He be glorified, by reciting dhikr, tasbeeh (saying ‘Subhan Allah’), tahmeed (‘Al-hamdu Lillaah’), tahleel (‘Laa ilaaha ill-Allah’) and takbeer (‘Allahu akbar’), etc. Allah says (interpretation of the meaning): “…And remember your Lord when you forget…” [Qur’an al-Kahf 18:24]

3. Not eating too much, because eating too much makes one sleep too much and become lazy, and it dulls the senses, besides exposing one to the risk of physical diseases. Most of the diseases which we see result from food and drink.

4. Some of the scholars have mentioned certain foods which increase the memory, such as drinking honey and eating raisins and chewing certain kinds of gum resin.

Imaam al-Zuhree said: “You should eat honey because it is good for the memory.”

He also said: “Whoever wants to memorize hadeeth should eat raisins.” (From al-Jaami‘ by al-Khateeb, 2/394)

Ibraaheem ibn [sth. omitted] said, “You should chew resin gum, because it gives energy to the heart and gets rid of forgetfulness.” (From al-Jaami‘ by al-Khateeb, 2/397)

As they mentioned, too much acidic food is one of the causes of laziness and weak memory.

5. Another thing that can help the memory and reduce forgetfulness is cupping (hijaamah) of the head, as is well known from experience. (For more information see Al-Tibb al-Nabawi by Ibn al-Qayyim). And Allah knows best.

From missionislam.com

The purpose of Study

The purpose of Study

Imām Al-Zarnūjī

Intention is necessary in the study of science, since every deed is rooted in intention, as attested to in the words of the Prophet [SA], "Deeds [are measured] by their intentions." This is an authentic tradition. The Messenger of God [SA] also said:

How many are the deeds which bear the image of the deeds of this world but then become –through their good intention –among the deeds of the Hereafter! And how many are the deeds which bear the image of the Hereafter but then become –through their evil intention –among the deeds of this world!

It is necessary for the student in his quest for knowledge to strive for the pleasure of God, the adobe of the Hereafter, the removal of ignorance from himself and from the rest of the ignorant, the revival of religion, and the survival of Islam. For the survival of Islam depends on knowledge. And the disciplined life and piety are not complete when there is ignorance.

Imam Burhan al-Din, author of the Hidayah, recited a poem by an unnamed author:

An immoral man of learning is a great evil;
Yet a greater evil is an ignoramus leading a godly life.
Both are a great trial everywhere
to whomever clings to his religion.

One must intend [with knowledge] to being thankful [to God] for a healthy mind and a sound body; one should not, however, [intend] to attract people toward himself, or reap the vanities of the world, or obtain honors from the king, and the like.

Muhammad ibn al-Hasan said, "If the people, all of them, were my slaves, I would emancipate them and free myself from being their patron." This is because he who finds pleasure in knowledge and in acting according to it, rarely does he desire man’s [worldly] possessions.

Imam Qiwam al-Din Hammad ibn Ibrahim ibn Ismail al-Saffar al-Ansari recited a poem by Abu Hanifa:

Whoever strives for knowledge for the life to come
obtains great gain in righteousness.
But he is in utter loss who seeks [knowledge]
to obtain an advantage over people!

[This is true] with the possible exception of one who seeks position in order to command what is good and forbid what is evil, and in order to promote the truth and strengthen religion –but never in order to satisfy his ego and his desires. [The repression of selfish aims] becomes more possible the more [the learned] undertakes to enjoin what is good and forbid evil.

It is essential for one who strives for knowledge to reflect on this. One should seek knowledge with great [personal] assiduity and not apply it to this base, small, and perishable world. [As the poet said]:

This world is more worthless than the worthless,
And its lover is baser than the base.
It renders people deaf by its magic and makes them blind
so they become perplexed with no guide.

It behooves one who seeks knowledge not to debase himself by desiring what should not be desired; and [it behooves him] to abstain from that which degrades learning and its bearers. One should also be modest, for modesty lies between arrogance and self-abasement. Chastity, too, is like this, [that is, the mean between two extremes]. This can be learned from [the book] Kitab al-Akhlaq [A treatise on Human Character].

Imam Rukn al-Islam, who is known as al-Adib al-Mukhtar, recited for me a poem that he himself composed:

Indeed, modesty is a quality of the God-fearing,
and by it do the pious ascend [to sublime heights].
A wondrous thing is the wondering of the ignorant
about his condition, whether he is happy or wretched.
Or [his wondering] about how his life will end, or whether his soul
on the day [of his death] will descend or ascend.
Truly, pride belongs to our Lord, an attribute
peculiar to him. So avoid it and fear God.

Abu Hanifa yet said to his companions, "Make your turbans ample and enlarge your sleeves." He said this so that scholarship and its bearers will not be slighted [by people]. And it is compulsory for him who seeks knowledge to acquire the Kitab al-Wasiyya [the Bequest], in which Abu Hanifa wrote to Yusuf ibn Khalid al-Samti when he returned to his people. Our late teacher, Ali ibn Abi Bakr [al-Marghinani], commanded me to write out [Kitab al-Wasiyyah] upon returning to my country, which I did. He who teaches higher levels of knowledge and he who gives legal opinions [mufti] cannot dispense [with this book] in their dealings with people.

Ummah Films - The Parent Negotiations

Style over Substance: How cool is that?

Style over Substance: How cool is that?
Umm Rashid



If one does a Google search on “how to be smart”, it yields 254,000,000 results in 0.34 seconds, with thousands of tips on how to exercise smart choices in every aspect of life -- from genomes to cars to clothes to kids to votes to money to FTP servers.

If one runs the same search on “how to be sincere”, the top links the search engine comes up with, are software consultants and watches that go by the brand name Sincere, and a definition of the word in Merriam Webster’s online dictionary.

It’s a clear sign of the times – the world values smart people more than sincere ones. Well-dressed, well-heeled, well-spoken individuals score more brownie points socially, are more popular and more likely to be successful in whatever they set out to do -- regardless of what they may be like within.
People in the public eye hire image consultants to make them ‘look good’, who monitor everything about the individual’s public persona – the way they speak, the clothes they wear, the food they endorse, the places they are seen at, the causes they espouse.

Not just public personalities, even ordinary people are within the purview of image experts. Jo Anna Nicholson, author of five self-help books, including Dressing Smart for Men and Dressing Smart for Women has made a fortune out of telling others how to dress and act so that they make an “instant impression” on prospective employers and spouses. Her books include chapters on “Looking As If You Don't Have a Clue”, “How to Look Accidentally Good” and “Looking Promotable.”

Popular magazines and websites abound with pseudo-psychoanalytical articles on what one’s clothes, hair, jewellery or accessories are saying about a person, and how people can carefully tailor their appearance to create maximum impact.

Contrast this with the attitude of the early Muslims. When the Muslims opened Jerusalem, the Christians refused to give the city's keys to anyone except the Caliph. So 'Umar ibn al-Khattaab, may Allaah be pleased with him, set off from Madeenah to Jerusalem. His entourage? One attendant and a mule, which they took turns to ride. It happened to be the attendant's turn to ride on the day they were to reach Jerusalem. The attendant volunteered to give up his turn because it would look “awkward in the eyes of the people” if he rode and the Chief of the Believers walked. ‘Umar, may Allaah be pleased with him, refused, saying: “yakfeenaa sharaful Islaam – the honour of Islaam is enough for us.”

On the way, while walking across a muddy area, ‘Umar, may Allaah be pleased with him, took off his footwear, put it under his arm and raised his clothes so they wouldn’t get muddy. When Abu Ubaydah, may Allaah be pleased with him, who was one of the commanders waiting for him saw this, he ran to ‘Umar asking him to ride his horse while entering the city. He said they were in a land where the quality of clothes reflected the rank of people.

‘Umar, may Allaah be pleased with him, replied: “I wish someone other than you had said that. Have you forgotten that we were a lowly people and it was Islaam that made us honourable? If we seek honour from anything other than Islaam, Allaah will return us to that state of lowliness.”

For proof regarding the fulfilment of this prophecy, one only has to look around: Muslims are being humiliated, subjugated and oppressed by the very system and people whose ways they seek to emulate, in preference to the Sunnah of their Prophet, sallallaahu alayhi wa sallam, and the example of those whom Allaah was pleased with.

It’s true, cultivating “coolness” has more immediate pay-offs than cultivating sincerity. Wearing the latest brands and hanging out at the most-happening places is the ticket to gaining entry into the ‘with-it’ crowd – the people with the wittiest repartees, trendiest hairstyles and clothes, fanciest cars and gizmos -- who spend a considerable amount of time and energy trying to stay abreast of the latest trends. As opposed to this ‘magic circle’, seen from the outside, the company of sincere people seems unglamorous, even boring.

But scratch deeper, and the truth surfaces.

People who try to fit in with a superficial world that subscribes to ever-changing fads, soon discover that the hollowness of their world finds an echo deep within. A deep-seated dissatisfaction with oneself takes a person to stylists and therapists, but make-up and makeovers can’t change one’s personality. They merely reinforce the belief that a person is incapable of being appreciated for themselves, they must use other people’s advice instead of their own judgment to be successful, they must adopt someone else’s idea of beauty to be acceptable in the eyes of others.

How cool is that?

On the other hand, people who set out on the straight and narrow, choosing substance over style, seeking to please Allaah as opposed to pleasing people, may not find their popularity ratings soar -- quite the opposite, in fact. Yet, they get strength in the certainty of their belief, that their reward is with Allaah in the Hereafter.

What are the signs that a person is seeking to build an ‘image’ instead of developing true faith by their deeds?

In his book, Riyaa: The Hidden Shirk, Abu Ammaar Yasir Qadhi writes: “Linguistically riyaa comes from the root “ra’aa” which means to see, to behold, to view. The derived word 'riyaa' means "eye-service, hypocrisy, dissimulation; dissemblance." From a sharee`ah point of view, it means “to perform acts which are pleasing to Allaah, with the intention of pleasing other than Allaah.”

The primary cause of riyaa is a weakness in faith (eemaan). When a person does not have strong faith in Allaah, he will prefer the admiration of people over the pleasure of Allaah.”

There are three symptoms that are indicative of riyaa, and it is essential that a believer avoid all of them.

* The love of praise : A hadeeth mentions the first three people being thrown into hellfire -- the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so people would say he is generous). All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful.
* Fear of criticism: No one likes to be criticised.

The dislike of criticism regarding religious practices may be divided into two categories:
The first category is that of a person who neglects a commandment of Allaah in order to avoid the criticism of his peers. However, the true believers are described in the Qur’aan as follows: "...They do not fear the criticism of those who criticise. And this is the blessing of Allah; He gives it to whomsoever He wishes. Verily, Allaah is Self-Sufficient, all Knowing. " [Al-Maa`idah : 54]

The second category is that of a person who obeys certain commandments of Islaam, not for the sake of Allaah, but because he fears people will look down upon him and criticise him if he does not do it. For example, a man may make his formal prayers in the mosque because he does not want people to criticise him for praying at home, or to think that he is not praying at all.

* Greed for people’s possessions

If a person covets what other people possess -- whether it is rank, money or power, then he will wish them to envy him similarly. For example, if he is jealous of a certain person’s position in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.”

How does one go about seeking sincerity?

Imaam Ibn-al Qayyim al Jawziyyah, may Allaah have mercy on him, says: “If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn [in a state of] asceticism upon praise and commendation… If your quest in slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas.”

Tameem ad-Daaree, may Allaah be pleased with him, said: the Prophet sallallaahu 'alayhi wa sallam, said thrice (to lay stress): The Deen is naseehah (sincerity and sincere advice)." We said: To whom? He said: "To Allaah, His Book, His Messenger and to the leaders of the Muslims and the general people." [ Saheeh Muslim]

Imaam an-Nawawee, may Allaah have mercy on him, has a lengthy commentary on this hadeeth in Sharh Saheeh Muslim, in which he says:
“Sincerity to Allaah means having faith in Him… avoiding disobedience to Him, to love for His sake and to hate for His sake, to keep good relations with those that obey Him and to have enmity with those that disobey Him. To fight jihaad with those who disbelieve in Him. To recognise His favours and to give thanks to Him for them. To have sincerity in all affairs. To call to everything that we have mentioned, and to encourage it. To show kindness to all the people, all those whom you are able to, in this call.”

“..sincerity to the general Muslims … is to guide them to what is beneficial for them, both in the Hereafter and this life. To keep harm away from them, to teach them that which they are ignorant of regarding the Deen... to help them by words and actions, to hide their faults and to fulfill their needs and wants; to remove that which is harmful for them and to bring that which is of benefit to them; enjoin them with good and forbid them from evil, with gentleness, sincerity and compassion for them.
Having respect for their elderly and mercy for their young. To give them good admonition, not acting deceitfully towards them. To love the good things for them, which he would love for himself. To hate the bad things for them, which he would hate for himself. To protect their wealth and reputation and encourage and advise them to take on the character of all that we have mentioned, form all the types of sincerity...”

If you skipped the last three paragraphs, I urge you to scroll up and read them slowly and carefully – they contain the prescription to our problems as an Ummah.

As Muslims, our main concern is not to score points over each other -- it is to help each other gain Allaah’s pleasure.

As Muslims, our job in this world is to establish the Truth -- how can we presume to do that when we fail to be honest in our innermost motives?

As Muslims, our supplication is: Allaahummaa ij'al baatinanaa khayran min dhaahirina; wa-ija'al dhaahiranaa khayran [O Allaah! Make the hidden aspects of our personality better than our outer persona; and make our appearance good] -- how can we assume vicegerency over the Earth when we fail to be sincere slaves to our Lord; when we are concerned with outward appearances more than the state of our soul?

Source

Ummah Films - Fisibilillah Discount

Speaking Up For a Muslim in His Absence

The Virtue of Speaking Up For a Muslim in His Absence and Opposing Ghibah

Shaykh Husayn al-Awaaishah

Gossip and Its Adverse Effects on the Muslim Community
© 1997 Dar Ibn Hazm

From Abu'l-Darda' (RA): The Messenger of Allah (SAAS) said: "Whoever defends the honour of his brother, this will be a protection for him from the Fire." [Al-Khara'iti, Makarim al-Akhlaq; Ibn 'Asakir. There is nothing wrong with its Isnad as there is corroborating evidence. See Ghayah al-Maram (below Hadith No. 431).]

From Asma' bint Yazid (RA), who said: The Prophet (SAAS) said: "Whoever defends his brother's honour in his absence, will be entitled to Allah's protection from the Fire." [Ahmad et al. It is Sahih because of corroborating and similar reports. See Ghayah al-Maram (431).]

The Prophet (SAAS) said: "Whoever defends his brother's honour, Allah will protect his face from the Fire of the Day of Resurrection."[Narrated and classed as Hasan by al-Tirmidhi. Classed as Hasan by al-Albani, Ghayah al-Maram (below Hadith 431).]

From Mu'adh ibn Anas al-Juhani: The Prophet (SAAS) said: "Whoever protects a Muslim from a hypocrite, (probably he said:) Allah will send an angel to protect his flesh from the Fire of Hell; and whoever accuses a Muslim of something, seeking to disgrace him, Allah will detain him on the bridge of Hell until he has been fully punished for what he said." [Abu Dawud: Sahih Sunan Ab iDawud (4086); Ibn Abi Dunya. See also al-Albani, Sahih al-Targhib wa'l-Tarhib.]

Islaam.com

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Arrogant People - Ummah Films - Season 2

Arrogant People

Hijab with tight clothing

Hijab with tight clothing

http://www.7cgen.com/index.php?showtopic=7227



When u wear the hijab u feel good
Coz u know its right
But when u put on your tight fitting clothes
The angels take flight
And stop singing your praises



You’re caught up in the middle
Being Muslim and western
Your mind knows that its Allah u should obey and follow
But you’re confused
About which pill to swallow
And u try and follow the middle path
Even though u know their aint no such thing
But u just can’t resist not wearing bling



You’re young and vulnerable
In a society that’s just corruptible
Taking advantage of your naivety
Models with size 6 and 8 clothing
On the billboards and magazines
Brainwashing u



It’s hard to resist
And they persist
Pictures everywhere
Nowhere is safe
So u gotta buy those clothes
And go on a starvation diet to make sure they fit



Doesn’t always go with the hijab
But u try and make it all blend in
Coz you’re a victim of fashion
Which in every nation
Is like a God
Dictating and manipulating
Young minds
Filled with false images of beauty
Trying to conform



I know coz it affects me too



People comment and talk about u
Behind your back they stab u
With words
Cut like a razor
Are u aware?
Does it not faze ya?
Upset ya
Make u feel that you’re letting down your deen



What’s the point
Wearing a hijab
With tight clothing
Gaining reward
And losing it
When u put on your tight jeans and top
Should u not stop and think?



U cry modesty in self defence
Make the non-Muslim woman the basis
And say Islam urges modesty and moderation
Quote modernist scholars
Those who sell out Islam for just a few dollars



You say women in the west are oppressed
And slaves to man and society
Have no respect or dignity
Used and abused like products



But what about you
Who are u a slave to?
Allah or fashion?



U always justify
And compare and contrast
With those who wear less than u
My words may be harsh
But u know it’s true



I’m only saying
What others are thinking
And saying behind your back
Giving u advice
Coz your actions are harming us



It’s easy to judge
And harder to change and budge
From following kufr
At least u make an effort
But Islam we take completely
Coz halfway Islam don’t mean nothing on the last day
When we will all stand in front of Allah naked



Authors: Showkotali@hotmail.com and Shifa