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Check out the Inspiring stories of those who have memorized the Book of Allah in Links-->Memorize the Holy Quran.
 
Wanna increase you memory power?
An excellent hadith based on Jami al Tirmidhi regarding Ali (R.A) complaining to Prophet (saw) about the weakness of his memory in memorizing Quran and Hadith.
Check out Links-->Memorize the Holy Quran-->Memory like Ali(R.A)
 
This is the story of the giant ship engine that failed. The ship’s owners tried one expert after another, but none of them could figure but how to fix the engine.

Then they brought in an old man who had been fixing ships since he was a youngster. He carried a large bag of tools with him, and when he arrived, he immediately went to work. He inspected the engine very carefully, from top to bottom.

Two of the ship’s owners were there, watching this man, hoping he would know what to do. After looking things over, the old man searched into his bag and pulled out a small hammer. He gently tapped something. & instantly, the engine lurched into life & got started.

He carefully put his hammer away. The engine was fixed! A week later, the owners received a bill from the old man for £10,000.

“What?!” the owners exclaimed. “He hardly did anything!”
So they wrote the old man a note saying “Please send us an itemised bill.”
The man sent a bill that read:

Tapping with a hammer …..£2.00
Knowing where to hammer..£9,998.00

Total £10,000

Moral of The Story:
Effort itself is important, but knowing where to make an effort in your life,
‘Makes all the difference’. So often we see people striving, working and making effort tirelessly, often for years only for them to later on realise that they were all misplaced and how they wish they had spent the time and effort on something more fruitful. This reminds me of a quote I once read a long time ago:

“My worry for you is not that you fail to succeed, but that you succeed in the wrong thing.”

An example that spring to mind which I have heard from our scholars is that people strive to do a lot of good a’maal but fail to refrain from committing sins, and they explained this point by using the example of a petrol tank with a hole in the bottom, we keep on filling it with petrol, little realising our loss of fuel from the hole in the tank.

May Allah give us the ability to reflect, learn and act on the above.
 
Manners of Visiting

3.5 CHOOSING A SEAT
Sit where asked to by your host. Do not argue with your hosts about the place where they wish you to sit. If you sit where you want, you may overlook a private area of the house, or you may cause inconvenience to the house residents. Ibn Kathir narrated in Al-Bidayah wa Al-Nihayah that the honoured companion ‘Adi bin Hatam Al-Tay converted to Islam and came to Madina to see the Prophet (صلى الله عليه وسلم). The Prophet honoured Hatam by seating him on a cushion, while he himself sat on the floor. ‘Adi said: ‘…then the Prophet took me along and upon reaching his house, he took a leather cushion filled with palm fiber and threw it on the floor. ‘Sit on this,’ he said. ‘No, you sit on it,’ I answered. The Prophet insisted, ‘No you.’ So I sat on it while the Prophet sat on the floor.’ ‘

Kharija bin Ziada visited Ibn Sireen. He found Ibn Sireen sitting on a cushion on the floor and wanted to also sit on a cushion, saying, ‘I am content as you are.’ Ibn Sireen replied: ‘In my home, I will not be content until I provide you with what I am usually comfortable with. Sit where you are asked to sit.’ Do not sit in the patron’s seat unless he invites you to it.

In this regard, the Prophet (صلى الله عليه وسلم) said: ‘No person shall lead another in prayer while the first is at the latter’s house. No person shall sit, uninvited, at the favourite seat of the patron of the house.’

If it happened that you arrived early and your host, out of kindness, directed you to sit at the most prominent seat, be prepared to stand up and give this seat to the elder, the notable, or the scholar when they arrive after you since they are more deserving of this seat.

Do not be insensitive and tactless. If you refuse to give your seat to those who are considered more deserving of it by those around you, this will only indicate your lack of manners and common sense. You will become one of those referred to by the Prophet, when he said, ‘Those who do not respect our elders do not belong to us.’

To remain entrenched in your seat will not elevate your status, and it will certainly surprise those present. You will be considered a snob since you are insisting upon an undeserved honour. This rule applies equally to men and women. Insensibility does not enhance social standing. On the contrary, it will be a terrible mistake that will only tarnish your reputation. To honour an honourable person can only improve your standing and stir admiration for your manners and humbleness.

If you happened to sit in the second best place and a notable person entered the room, you should give up your seat to that person. To be respectful of our elders is evidence of your good manners and social sense. Imam Muslim reported that the Prophet said, when organizing prayers, ‘The wisest of you and the elders should stand next to me, then those below them, then those below them.’

In the gathering, a prominent person may call upon you to discuss a matter, or to answer a query, or to give you an advice. If you sat beside him or near him, it is desirable that you return to your previous seat once the matter is concluded unless that person or other notables insist that you remain at your new seat. This is provided that by doing so, the space does not become so tight as to cause discomfort to those already sitting there. Manners are based on common sense. They could be developed by socializing with prominent and tactful individuals. By observing how they act and behave, you will be able to enhance your common sense, good manners and graceful behaviour.

You could be called to a gathering where you are the youngest. In such cases, do not sit before you are invited to do so. Do not sit if you will be crowding out others, or forcing others to leave their seats for you. If you are invited to sit, do not proceed to the best place when there are others more deserving of it. Be prepared to give up your seat to such individual. Doing this on your own, before being requested to do so, will enhance admiration and respect for you.

3.6 A VISITOR IS NOT AN INSPECTOR
When you enter a home, whether as a visitor or an overnight guest, do not closely examine its contents as an inspector would. Limit your
observation to what you need to see. Do not open closed closets, or boxes. Do not inspect a wallet, a package, or a covered object. This is against Islamic manners and an impolite betrayal of the trust your host has accorded to you. Uphold these manners during your visit and seek to cultivate your host’s love and respect, and may Allah bless and protect you.

Imam Muhasibi in Risalat Al-Mustershidin said: ‘The duty of sight is to preclude forbidden sights and not to try to see what has been hidden or covered. Dawood Al-Ta’i said ‘I was told we will be accountable for our minor gazes as we are accountable for minor deeds.’

The Arabic poet Miskin Al-Darimi said:

‘My neighbor should not worry if
his door is not closed.’

3.7 TIMING YOUR VISIT
Choose an appropriate time for your visit. Do not visit at inconvenient times such as mealtime, or when people are sleeping, resting, or relaxing. The length of the visit should be in accord with how well you know the hosts, as well as their circumstances and conditions. Do not overstay your welcome by making your visit too long or burdensome.

Imam Al-Nawawi said in the book of Al-Azkar: ‘It is strongly recommended for Muslims to visit the pious people, the brethren, the neighbours, friends and relatives, and to be generous, kind, and obliging to them. However, the extent of the visit varies according to the host’scircumstances. The visit ought to be conducted in a pleasant manner and at convenient times. There are numerous sayings and traditions in this regard.’

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)
 
ummm can sum1 pplz tell me how to download the extra gadget
it doesn't seem to wanto download on my computer
 
For the Struggling Student​

by Shazia Ahmad

Question:

Recently, my interest in studying Islam in depth has grown, and I’ve been reading some books on a number of topics in the Islamic Sciences. While I hoped that my studies would bring me to a higher level of iman [faith] and a closer relationship with Allah, I feel that the opposite may have happened. Some of the opinions of the classical scholars, especially in regards to non-Muslims, the treatment of women, rules of slavery, and so forth have really affected my iman in a negative way. What are your thoughts on this?



Answer:

First of all, I want to say that this is a very honest expression of feeling and is one that I believe many students experience as they set out on the path of talb al-ilm [seeking knowledge]. Here are a few general suggestions for one who may be feeling troubled in this way:

– Fortifying oneself spiritually: It’s not a guarantee that the more one studies the Islamic sciences, the more one will increase in iman. Studying must be coupled with many other factors, both internal and external, that are conducive to coming closer to Allah. It is for this reason that while a person is studying, they must also fortify themselves with du`a’ [prayer], dhikr [remembrance of Allah], and types of worship that helps to nourish them spiritually and keep their iman in a state of health. It is all too easy to fall into the details of “data”— issues in Fiqh [jurisprudence], rules and details in Nahu [grammar], etc. — and lose any taste of “ma’rifah” [gnosis or insight].

– Staying strong when confronted with obstacles: It may be that these feelings of frustration and confusion—or perhaps even anger, betrayal, resentment—are a means by which Shaytan is coming between you and your studying, to cause you to give up, distance you from your deen, or give you a feeling of bitterness and distaste for learning more. Just be aware that Shaytan comes to the student of knowledge from a different direction than he would another person. Realize also that the goal of this learning is the worshiping of Allah with ihsan [excellence and perfection]. Realize the heaviness and the weight of that goal, and measure the other things you come across with that.

– Distinguishing between ihtiram and taqdees of our tradition: This is such a beautiful point, which Imam Suhaib mentioned in one of his classes. We need to make a distinction between having a loving respect and honor for our scholarly tradition [ihtiram] and making it something sacrosanct, immutable, or ‘holy’ – that is above critique or change. The first allows us to benefit from our tradition, while at the same time making it a viable and vibrant system that can be applied in our time and context. The second is very problematic because it compels us to accept, without criticism, things that may be subjective or open to more than one interpretation or understanding.

– Understanding things in a greater context: A cursory look at tafaseer [commentaries of the Qur’an] throughout the ages illustrates how interpretation and understanding of the sacred texts have a direct relationship with the historical, cultural, and social dimensions at work during the time in which a particular scholar lived. We should realize that every human being looks at things through the scope of their own experiences and should take that into consideration when studying a scholar’s work. Further, we should be aware that we also, in studying the tradition, are using our own ‘lens’ of being from the 21st century, having a Western perspective, etc. whether that is something conscious or unconscious on our part.

– Realizing that scholars make mistakes: This does not take away from their contribution to Islam or the significance of their efforts. It is interesting to note that the opinion of the jumhur [vast majority of the scholars] is that only the prophets are ma’sum [sinless]; and that even a waliy—someone who has an intensely close relationship with Allah and is given that special rank—can commit sins or mistakes. “Every one of the children of Adam is a sinner; but the best of sinners is the one who repents.” (Tirmidhi, Musnad Imam Ahmad)

– Adab with our teachers and scholars: I heard a teacher explain the importance of adab [etiquette] towards our teachers and scholars in a very insightful way. He said that that honor, love, and respect we are showing is not towards that person himself, but towards the knowledge they house inside as vessels of the Qur’an and the sacred sciences. Just as we would show care to a book that has enfolded in its pages precious words or verses from the Qur’an, or would preserve a room that contains volumes of knowledge, it is the same with an individual of ‘ilm [knowledge], past or present.

Also, the scholars who came before us have a ‘haq’, a due right over us, in that we build on their knowledge and their studies. It is from their dedication, passion and devotion, their countless written pages, their students, their analysis, their foundation, that we build and that we can intelligently assess and critique.

It is from this adab that we do not intentionally seek out a scholar’s mistakes, that we ask that Allah forgives their mistakes and missteps, and that we do not dismiss the corpus of a scholar’s works because they may have erred in some things.

While studying the rulings of tahara [ritual purification] in the Shafii‘ school, a student will learn that once a body of water reaches over qullatayn (about 216 liters, basically what is deemed a ‘large amount’), then even if an impurity enters that water, it is still considered pure and purifying. Perhaps we should try to have the same outlook with the scholars that came before us, who are considered walking ‘oceans’ of knowledge. If some mistakes or errors are present in their work, it does not mean that we cannot benefit from the rest.

– Patience, humility and perspective when studying: It’s important to remember that we are still beginners on this path, and it is good for one’s soul to be humble, to give benefit of the doubt, and to suspend judgment until one studies more, discusses with one’s teachers or other advanced students, and digests, reflects and thinks deeply about the matters at hand. I’m not saying that one should immediately stifle or reject natural feelings and responses that come about when reading something that seems objectionable, but simply that one should assess those feelings calmly and draw conclusions rationally and without hastiness. The Prophet Muhammad ﷺ is reported to have said, “Calm deliberation is from Allah, while hastiness is from Shaytan.” (Bayhaqi)

– Du`a’: Two of the most powerful du`a’ for a student to make are the following:
اللهُمَّ علِّمنا مَا يَنْفَعُنا وَانْفَعْنا بِما عَلَّمتَنَا وزِدْنَا عِلما

Allahumma allimna ma yanfa’unaa wanfa’naa bima allamtanaa wa zidnaa ‘ilmaa.

O Allah, help us learn what is beneficial to us, help us benefit from what You have enabled us to learn, and increase us in knowledge.
اللهُمَّ أرنا الحق حقا وارزقنا اتباعه وأرنا الباطل باطلا وارزقنا اجتنابه

Allahuma arina al-haqqa haqqa warzuqna tiba’ahu; wa arina al-batila batila warzuqna ijtinabah.

O Allah, allow us to see the truth as truth, and grant us the strength to follow and abide by it, and allow us to see falsehood as falsehood and grant us the strength to remain away from it.

In closing, I ask that Allah bless your noble efforts to learn more about Islam, and make them a means of your spiritual elevation. May He make the knowledge you acquire nothing other than a means of drawing nearer to Him and increasing in love for Him, fear of Him and hope in Him. Ameen.

Allah knows best.
 
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10 Principles for the Upbringing of Children

1. Teach by example, because children listen with their eyes.
2. Introduce Allah to your child: His glory, obedience to Him over obedience to anyone else, asking only from Him, Importance of the Faraa’idh.

3. Introduce Rasoolullah (S) to your child: His life & times, following his Sunnah in everything in life, his Message, and his Work: Da’wah.

4. Systematic education of Islam parallel with regular education: 4-5 hours/week; Arabic language, Tajweed, Qira’ah ul-Qur’an, Aqeedah, Hadith, Fiqh, Seerah.

5. Manners: Akhlaaq. Attention to detail about all aspects of behavior reinforced by your own behavior. You have to practice what you preach.

6.Concern for others : Self centered: Family members, environment, servants, strangers, road users, neighbors, shop keepers: Sensitive or senseless?

7. Physical fitness: Mothers stop pampering. Regular sports, especially team sports, nutrition, no junk food.

8. Scheduling time: Wake & Sleep early, TV, Daily Muhasiba, diary writing.

9. Responsibility: School projects, commons, home, neighborhood,

10. Drive for excellence in everything: Being No.1. Winning is a habit. So is losing. Focus on quality. Be a Standard Bearer of Islam.

Source: At-Talib
 
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