Ten tips to help your memory improve

Before you study for your next exam, you might want to use a few strategies to boost your memory of important information. There are a number of tried and tested techniques for improving memory. These strategies have been established within cognitive psychology literature and offer a number of great ways to improve memory, enhance recall and increase retention of information.

1. Focus your attention on the materials you are studying.
Attention is one of the major components of memory. In order for information to move from short-term memory into long-term memory, you need to actively attend to this information. Try to study in a place free of distractions such as television, music and other diversions.

2. Avoid cramming by establishing regular study sessions.
According to Bjork (2001), studying materials over a number of session’s gives you the time you need to adequately process the information. Research has shown that students who study regularly remember the material far better that those did all of their studying in one marathon session.

3. Structure and organize the information you are studying.
Researchers have found that information is organized in memory in related clusters. You can take advantage of this by structuring and organizing the materials you are studying. Try grouping similar concepts and terms together, or make an outline of your notes and textbook readings to help group related concepts.

4. Utilize mnemonic devices to remember information.
Mnemonic devices are a technique often used by students to aid in recall. A mnemonic is simply a way to remember information. For example, you might associate a term you need to remember with a common item that you are very familiar with. The best mnemonics are those that utilize positive imagery, humor or novelty. You might come up with a rhyme, song or joke to help remember a specific segment of information.

5. Elaborate and rehearse the information you are studying.
In order to recall information, you need to encode what you are studying into long-term memory. One of the most effective encoding techniques is known as elaborative rehearsal. An example of this technique would be to read the definition of a key term, study the definition of that term and then read a more detailed description of what that term means. After repeating this process a few times, your recall of the information will be far better.

6. Relate new information to things you already know.
When you are studying unfamiliar material, take the time to think about how this information relates to things that you already know. By establishing relationships between new ideas and previously existing memories, you can dramatically increase the likelihood of recalling the recently learned information.

7. Visualize concepts to improve memory and recall.
Many people benefit greatly from visualizing the information they study. Pay attention to the photographs, charts and other graphics in your textbooks. If you do not have visual cues to help, try creating your own. Draw charts or figures in the margins of your notes or use highlighters or pens in different colors to group related ideas in your written study materials.

8. Teach new concepts to another person.
Research suggests that reading materials out loud significantly improves memory of the material. Educators and psychologists have also discovered that having students actually teach new concepts to others enhances understanding and recall. You can use this approach in your own studies by teaching new concepts and information to a friend or study partner.

9. Pay extra attention to difficult information.
Have you ever noticed how it’s sometimes easier to remember information at the beginning or end of a chapter? Researchers have found that the position of information can play a role in recall, which is known as the serial position effect. While recalling middle information can be difficult, you can overcome this problem by spending extra time rehearsing this information or try restructuring the information so it will be easier to remember. When you come across an especially difficult concept, devote some extra time to memorizing the information.

10. Vary your study routine.
Another great way to increase your recall is to occasionally change your study routine. If you are accustomed to studying in one specific location, try moving to a different spot to study. If you study in the evening, try to spend a few minutes each morning reviewing the information you studied the previous night. By adding an element of novelty to your study sessions, you can increase the effectiveness of your efforts and significantly improve your long-term recall.

Social Manners with the Elderly

5.1 RESPECT AND FAVOUR THE ELDERLY
Recognize the status of the elderly and give them due respect. When walking with them, walk slightly behind, to their right. Let them enter and exit first. If you meet them, greet them properly and respectfully. If you discuss something with them, let them speak first, and listen to them attentively and graciously. If the conversation involves debate, you should remain polite, calm, and kind-hearted and you should lower your voice. Never forget to remain respectful.

Let me review with you some of the Prophet’s sayings and traditions that uphold these polite manners. Imam Bukhari and Muslim reported that Abdullah bin Sahl made a trip with Mahisa bin Masoud in Zayed to Khaibar. When they were to about to return, Mahisa found Abdullah had been murdered. He went to the Prophet صلى الله عليه وسلم with his older brother, Howaisa and the victim’s brother, Abdul Rahman bin Sahl. Mahisa who witnessed the incident started to talk, but the Prophet صلى الله عليه وسلم said, ‘the elder, the elder.’ At that, Howaisa spoke and then Mahisa.

Another story emphasizes this behaviour further. When he was young, Abdullah bin Omar was at a gathering of the Prophet صلى الله عليه وسلم and his senior companions like Abu Bakr and his father. The Prophet صلى الله عليه وسلم asked his companions, ‘Tell what is the tree that does not shed its leaves and which is like the Muslim.’ The companions started suggesting names of desert trees. Abdullah bin Omar thought it was the date-palm. Since he was the youngest, and seeing Abu Bakr and Omar silent, he shied away and said nothing. The Prophet صلى الله عليه وسلم told his companions: ‘It is the palm tree’. Later, Abdullah told his father that he knew the right answer but shied away. Omar said to his son ‘For you to have said it right then, would have been worth a lot to me.’

Imam Ahmad, Al-Hakim and Al-Tabarani reported that ‘Ubada bin Al-Samit stated that the Messenger of Allah (صلى الله عليه وسلم) said: ‘Whoever does not respect our elders is not one of us.’ Another version reported: ‘Whoever does not respect our elders, is not compassionate to our youth, and does not give our scholars due honour, he is not one of us.’

This should not be taken to belittle the youth or look down on them. Imam Bukhari reported that Ibn Abbas narrated that Omar was allowing him to attend his court with seniors who attended Badr. Some of them felt uneasy and asked, ‘Why are you permitting him to attend when he is as young as our children?’ Omar replied, ‘He is [knowledgeable] as you well know.’ Another version elaborates that Omar asked the seniors to explain Sura Al-Fatiha and only Abdullah in Abbas explained it correctly. Ibn Abbas said, ‘I thought he asked the question just to demonstrate my knowledge to them.’

5.2 THE ELDERLY ARE TO LEAD PRAYERS
The Messenger of Allah (صلى الله عليه وسلم) taught the youth the manners of companionship and the custom of giving precedence to elders. Al-Bukhari and Muslim reported that the honoured companion Malik bin Al-Hwaireth (RA) said: ‘I was with a youth group that visited the Messenger of Allah صلى الله عليه وسلم in Madina for twenty nights. The Messenger of Allah صلى الله عليه وسلم was very kind and compassionate. He sensed that we might have missed our families back home and he asked us about whom we had left behind. When we informed him, he said: ‘Go back to your families, live with them, teach them Islam and tell them of the good deeds. At the times of prayer, let one of you call the Azan, and have your eldest lead the prayer.’ ‘

The Prophet (صلى الله عليه وسلم) specified in this particular case that the eldest should lead the prayers since they were equal in their knowledge and learning. Being older in such a case merits leading the prayers. If a person is more knowledgeable, then he should lead the prayer since knowledge is an honor higher than age as could be seen in the Hadiths on this subject.

If the prayers were offered at a house, the host is entitled to lead it. Out of respect, he may request a person who is more knowledgeable, older or more prominent. If the guest declines, the host should not hesitate to lead the prayers. Imam Ahmad reported in his Musnad that Abdullah ibn Masoud visited Abu Musa Al-Ashari. When it was time to pray, Abu Musa asked Ibn Masoud, ‘Please lead the prayers since you are older and have more knowledge.’ Ibn Masoud said, ‘ No, you lead the prayer. This is your house and praying area. You should lead the prayer.’ Abu Musa did lead the prayer then.

5.3 WALKING WITH THE ELDERLY
To illustrate this point, I will cite jurist ‘Ali bin Mubarak Al-Karkhi ( -487H), who studied under Imam, Abi Y’ala Al-Hanbali, himself a jurist and judge and the chief Shaikh of the Hanbali School of Law: ‘One day, Judge Abu ‘Yala said to me, while walking with him: ‘If you walked with someone you honour, where would you walk?’ I said: ‘I do not know.’ He said, ‘Walk to his right. Place him at the position of Imam in the prayer. Leave his left side clear in case he needs to spit or to get rid of dirt.’

An interesting story in this regard happened among three Muslim scholars. They were Judge Ahmad bin Omar bin Suriah (249-306 A.H.), Faqih Mohammad bin Dawood Al-Zaheri (255 – 297 A.H. ), and Linguist Naftawih (244-323 A.H.). They were walking along together when they came to a very narrow passageway, and each wanted the other to go ahead. Ibn Suraih said, ‘A narrow street brings ill manners.’ Ibn Dawood responded, ‘Though it points out status.’ Naftawih said, ‘When friendship prevails, formalities disappear.’

The story does not tell who went ahead of the others, but it is likely that it was Ahmad bin Suriah since he was a judge and a prominent Imam at the time and ranked above his two companions. He may have said ‘A narrow street rings ill manners’ apologizing out of politeness for going ahead. He could not have said it if any of the two moved ahead since that would have been impolite. There is a possibility that Naftawih went ahead since his words could be an apology for doing that since he is the least ranked. It is just wonderful to see such perfect behaviour and nice apologies.

5.4 THE ELDERLY ARE TO BE SERVED FIRST
Give precedence to the elderly or to dignitaries, ahead of anyone else. After that, you may proceed with those on their right if you want to follow the practice of the Prophet (صلى الله عليه وسلم). The evidence supporting this manner in addition to the two Hadiths mentioned above, is illustrated in many Hadiths, some of which are cited below:

Imam Muslim reported in his Sahih in the Chapter on the Manners and Rules of Eating and Drinking, that Huzaifa bin Al-Yaman (RA) said: ‘Whenever we were invited to a meal with the Messenger of Allah (صلى الله عليه وسلم), we would not reach the food with our hands before he reached for it.’

To emphasize the importance of these manners, Imam Al-Nawawi, in his book Riyad Al-Salihîn, cited a large collection of Hadith and devoted a whole chapter to the subject of ‘Respecting Scholars, the Elderly and the Dignitaries. Giving them Precedence and the Best Seat. Acknowledging their Preeminence.’ In the following paragraphs, I will reiterate some of these.

Allah said in the Quran: ‘Are those equal, those who know and those who do not know? It is those who possess understanding that receive admonition.’

Imam Muslim reported that ‘Uqba bin ‘Amr Al-Badri Al-Ansari (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘Those who are best at reciting the Quran should lead a group’s prayer. If they are equal, then those most versed in the Sunna should lead; if they are equal, then a person who migrated first [from Makka to Madina] should lead; if they had migrated at the same time, then an elder should lead.’

Imam Muslim reported that Ibn Mas’od said that the Prophet (صلى الله عليه وسلم) said: ‘Let your wise and mature pray immediately behind me, then those who trail behind them, and then those who trail behind them.’

Imam Al-Bukhari reported that Jabir bin Abdullah (RA) said: ‘After the battle of Uhud, the Prophet (صلى الله عليه وسلم) buried two martyrs in one grave. He asked, ‘which one memorized more of the Quran? ‘Upon being told which it was, he laid him first facing Qibla.’

In addition, Muslim reported that Abduallah bin Omar (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘I dreamt I was brushing my teeth with Sewak when two men approached me. I handed the Sewak to the younger but was instructed to hand it to the older. Accordingly, I handed it to the older.’

Imam Abu Dawood reported as a fair Hadith that Abu Müsa Al-Ash’ari (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘Part of paying homage to Allah is to respect an elder whose hair has turned gray, or a [regular] reader of the Quran, or a just ruler.’

This desired behaviour towards elders is so important that the Prophet صلى الله عليه وسلم made it a part of respecting and venerating Allah. To ignore it is a gross misbehaviour. At its forefront comes respect and reverence of the just ruler. A revered poet enumerated a group of rules and stipulated that whoever broke these rules should be slapped on the neck. The eight rules are:

Disrespecting a grand ruler
Entering a house without being invited to do so.
Giving orders/directions at another’s house.
Taking an undeserved seat of honour.
Insisting on discussing a topic with others.
Interrupting two others.
Asking charity from a person of low character.
Seeking a favour from an enemy.

Abu Dawood and Al-Hakim reported as an authentic Hadith that Maimün bin Abi Shabîb recounted that a beggar stopped the Prophet’s wife Aisha (RA) and she gave him a piece
of dry bread. At another time, a properly-dressed, well-groomed man asked her for food. She let him sit and offered him a meal. When asked about that, she replied that the Prophet (صلى الله عليه وسلم) said: ‘Treat people according to their status.’

Imam Al-Nawawi concluded this chapter by citing a Hadith as reported by Al-Bukhari and Muslim in which Samura bin Jundub (RA) said: ‘Though I was a young child at the time of the Prophet, I used to listen to what he said and memorize it. Nothing prevents me from narrating my knowledge except the presence of men older than me.’

In conclusion, the Sunnah is to start according to the following order of merits: age, knowledge, social status, lineage, veterans of Jihad, generosity or similar virtues. Further, the Sunnah of hospitality, is to start with the most prominent, then to move to those on the right in order to harmonize the custom of starting on the right with the custom of starting with people of virtue.

Some people who misunderstand the real meaning of some texts of the Sunnah claim that the Sunnah is to start with those on your right whoever they are. They base this on Hadiths that stress starting from the right. But this is only true when the group is in all ways equal in character, status or age. However, if one of them is distinguished with a merit such as old age, then the Sunnah is to start with this person.

In his book Al-Bayan wa Tahsîl Imam Ibn Rushd said: ‘As a rule, if the status of those present is equal, one should start on the right, as with every desirable act. However, if a scholar, an honourable person or an elder is present, the Sunnah is to start with such a person and then move to his or her right in a counter clockwise fashion. The Messenger of Allah was offered milk mixed with water while a Bedouin was sitting on his right, and to his left, was sitting Abu Bakr. The Prophet drank some and handed it over to the Bedouin saying, ‘From the right, then to the right.’

Do not proceed to the left in an anti-clockwise fashion, even if the person to the left is of a higher status, unless those on the right agree to pass their turn. The Messenger (صلى الله عليه وسلم) was sitting with elders on his left and a young man on his right. He was brought a drink. After drinking, he asked the young man: ‘Would you give me the permission to pass it to those? The boy answered: ‘By Allah no. I would not favour anyone with my share of your drink.’ The Prophet willingly put the drink in the child hand indicating that it is his right.

The Indian scholar, Al-Mubarkfuri, in his treatise on explaining Jami` Al-Tirmizi elaborated on this. When commenting on the Hadith, ‘the server should be the last one to drink,’ Al-Mubarkfuri said, ‘This indicates that the server should delay his drink until all the guests are served. The same applies when fruits are being served. The most notable should be served first, and then those of the right until everyone is served.’

Al-Minawi in his explanation of Sharh Al-Shamail commented on the previous Hadith of Ibn Abbas: ‘This implies that the Sunna is to continue serving drinks and food with those on the right of the most noble person even if that person happened to be less important than the person on the left.’

A Hadith in Sahih Muslim reinforces this rule of serving the elder or the most noble first, and then those on his right. Abdullah bin Bosur said, ‘The Prophet visited my father and we served him with food made of dates and butter. Then he was brought dates, and he ate it and threw the pit using his middle and forefingers. Then he was brought a drink from which he drank and passed it to his right.’

The words ‘he was brought a drink’ clearly indicates that he was served first before those on his right since he was the noblest person present, and that then he passed it to those on his right. It indicates that they started with the Prophet out of respect and not because he asked for a drink. The preceding words ‘he was brought dates’ reinforces this understanding. It is very unlikely that the Prophet, while a guest, will ask his host for food and then for drink. It could be argued that this is a possibility. Indeed, it is a hypothetical possibility that lacks evidence or probability.

An important aspect of proper manners is that some people extend help and hospitality to strangers out of faith and pure humanity. If it becomes known that the person needing help has additional virtues such as being a scholar or notable person, they will go an extra step in their generosity and providing help. This is undoubtedly evidence of right instinct and faith which motivated such gestures.

Therefore, the general rule is to start from the right if those present are equal in merit. However, if there is a person who is well-known for a respectable trait, then start with that person.

If we were to follow the alleged rule that hosts ought to start with the person who happened to be on their right, then we could start with a young child, a servant, a driver, or a guard, at the expense of more prominent guests such as a dignitary, a revered scholar, a notable, a parent, a grandparent, or an uncle. Would it be acceptable by the Shari’a and its refined manners to forsake honouring and starting with persons of character, in favour of starting with a child, a servant, a driver and then proceed to persons of higher status? Also, it is possible that the ten persons or more are sitting on the right side before the most honourable person. To reach them at the end does not befit their status and may offend them. Islamic manners definitely do not accept this irregular conduct.

However, if someone asks for a drink, they have the right to the request before anybody else regardless of age or status, and the round should proceed with those on their right. If this person notices someone older or of higher status showing desire for the drink, he, or she may willingly give up his, or her right in favour of that person. When preferring others to yourself, you have practiced the Islamic manner of unselfishness, and you will achieve great virtue, and honour and gain great rewards.

To respect, obey and give precedence to the elderly is an old and established Arab custom. Here I would like to quote in full the advice of Qais bin Asem AL-Tamimi, a great companion. On his death bed, Qais advised his children to make their elders/seniors their leaders from whom they will also receive valuable advice and wisdom all revolving around Islamic behaviour.

Qais bin Asem Al-Minqeri Al-Tamimi was one of the leaders of Tamim. Famous for his eloquent speeches, the Prophet gave him the title ‘Master of the desert dwellers.’ He was a wise and mild-mannered person. On the 9th year of Al-Hijra, he came to visit the
Prophet صلى الله عليه وسلم in Medina with a delegation of his tribe Bani Tamim. When the Prophet صلى الله عليه وسلم saw him he said ‘This is the master of the desert dwellers.’ He spent his last years in Basra where he died in the 20th year of Al-Hijra.

He was very patient and lenient. Ahnaf bin Qais, a famous Arab sage, was asked, ‘Who taught you patience and leniency?’ He answered, ‘Qais bin Asem Al-Minqeri. Once I saw him sitting in his courtyard talking to his guests and his tribe. A man tied-up in ropes and a deadbody were brought to him. He was told, ‘This is your nephew. He killed your son.’ Qais bin Asem remained calm and continued his conversation until he was finished. Then turning to his nephew, he said to him: ‘You have done the worst. You have sinned toward your Lord, you harmed your relative, and murdered your cousin. You killed yourself and weakened your tribe.’ He called another son and said to him, ‘My son, go to your cousin and untie him, go to your brother and bury him, and go to his mother and give her a hundred camels to compensate her for the loss of her son.’

Al-Hasan Al-Basri who met him and studied at his hand said that when Qais bin Asem was dying, he called his thirty-three children, and advised them as follows:

‘Oh my sons, fear Allah and remember what I will say, for no one will give you more sincere advice. When I die, make your seniors your leaders. Do not make your juniors your leaders for if you promote your seniors you will maintain your father’s memory. Do not make your juniors your leaders for if you do so people will not only disrespect your seniors, but will look down at you. Do not wail on my death for I heard the Prophet forbidding wailing. Look after your wealth for it enlightens the generous and obviates the need to be mean. Do not beg people for that is the worst of wealth. Avoid bad traits which may please you once, but displease you many times.”

Qais then called for his quiver, and asked his eldest son, Ali, to take out an arrow. He then asked him to break it which he did. He then asked him to break two arrows and this he did. He then asked his son to bundle thirty arrows with a tie and break them all, but his son could not. He said, ‘My sons, you will be strong if united and weak if separated.’ Then he composed the following poem:

Glory is what the truthful father built and which was maintained by the children.
Glory, bravery and leniency are best adorned with chastity and generosity
Thirty you are, my sons, in face of calamities and trouble
You are like thirty arrows bundled in a strong tie
It will not be broken, but once separated will be easily broken
Your elders, your best mannered, should be your leaders
Your young should be protected and nurtured until your youngest matures.

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Reward of the Leper

A pious man relates that a friend of mine was suffering from leprosy. He was affected by it so much that he had lost his fingers and toes and was rendered blind. I took and left him with the lepers. I would regularly visit him and take care of him.

Once I forgot for a few days but when I remembered I came to see him immediately and told him that I had forgotten. He remaked, “I have someone who never fogets”. Taken back by this I said, “By Allah I did not remember”, Once again he said; “I have someone who remembers me”.

Then he shouted. “Go from here you have diverted me, from the remembrance of Allah”. After a few days the leper died, I took out a shroud which was slightly long. I cut the extra portion, shrouded and then buried him.

One night I saw the leper in a dream. He was standing next to me, gallant and handsome. He said, “Take back your shroud, we are returning it to you. We have been given a shroud of silk”.  When I awoke the shroud was found placed next to my head.

Hadhrat Shaikhul Hadith Maulana Yusuf Motala

Hadhrat Shaikhul Hadith Maulana Yusuf bin Suleman bin Cassim Motala (da)

Lineage & Early Life

Hadhrat’s father’s family has resided in the village of Varethi, within the Surat district, for centuries. Though their occupation was farming, his paternal grandfather relinquished his land on a contract and adopted business as his source of income. Due to Hadhrat’s grandfather’s premature death, Hadhrat’s father was raised in his mother’s care. After reaching puberty, he started a business. His first marriage was into an honoured family from Hathuan. From that marriage, he had a son named Mohamed Ali. This wife passed away within a few years, after which he married Hadhrat’s mother, Amina bint Mohamed bin Ismail Desai. Hadhrat’s maternal family lived in a village called Kholwad on the shores of the Tapisti River. For unknown reasons, this clan moved to Nani Naroli. There, they adopted farming as their profession and source of income.

Hadhrat’s mother did not bear any children for a period of five to six years after marriage. Then, a pious man arrived in Nani Naroli, whom Hadhrat’s father requested to supplicate for children. The pious man presented Hadhrat’s mother with a ring and imparted the glad tidings of a baby boy. He wished well for the child to be characterized with qualities of knowledge and piety. After a year, the pious man returned to Nani Naroli. Shortly prior to his arrival, Hadhrat’s brother, Hadhrat Shaikhul Hadith Maulana Abdur Rahim bin Suleman bin Cassim Motala, had been born. For a second time, the pious man presented Hadhrat’s mother with a ring and imparted the glad tidings of another child.

After having married Hadhrat’s mother, the effect of her religiousness started to overcome Hadhrat’s father. Eventually, his oath of allegiance (bay’at) was accepted at the hands of Maulana Abdul Gafoor Bangali, as a result of which he commenced dhikr. As soon as Hadhrat’s father commenced dhikr, the effects of it steadily began to influence his health to such an extent that it started to have a reclusive effect on his state of affairs. In this condition, he said to Hadhrat’s mother, “I intend to forsake the world. You must return to your house”. The elders and influential men of Hadhrat’s family attempted to dissuade him in every possible manner, but to no avail. Eventually, he was forced to sign divorce papers in case his condition reached insanity. The iddah was until the day Hadhrat was born. Hadhrat was born at his maternal grandfather’s house in Nani Naroli on the night of Monday, November 26, 1946.

In 1953, Hadhrat’s maternal aunt passed away in South Africa during the childbirth of a son, Shabir. Her husband was left a widower with eleven children. So, Hadhrat’s grandfather sent Hadhrat’s mother to South Africa to marry her brother-in-law and raise his children. Though she did not wish to abandon her sons, she agreed and reluctantly departed for South Africa. From then on, seven-year-old Hadhrat and his nine-year-old brother were raised by their grandparents. However, within a few years, they passed away. Thus, Hadhrat and his brother were raised by their maternal aunt, affectionately called Chotikala.

Education

Hadhrat’s primary Islamic education of Qur’an Sharif and Urdu was completed at Madressa-e-Targib in Nani Naroli. In 1961, Hadhrat enrolled at Jamea Hussainia a well-known madrasa in Rander. There, he studied from the first year of Persian until the first year of Hidaaya. Thereafter, in 966, Hadhrat enrolled at Mazahirul Ulum in Saharanpur. His classes commenced on February 23, 1966. He studied Mishkaat ul Masabeeh under Shaikhul Hadith Maulana Yunus, Tafsir ul Jalalayn under Maulana Muhammad Aqil, Volume 3 of Hidaaya under Mufti Yahya, and Mishkaat ul Masabeeh for a second time under Hadhrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA).

In the following year, Hadhrat studied Sahih ul Bukhari under Hadhrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA), Sunan Abu Dawud, Sunan An Nasa’i, Mu’atta Imam Malik and Mu’atta Imam Muhammad under Maulana Yunus Jaunpuri, Sahih Muslim and Sunan At Timrmidhi under Maulana Muzaffar Hussain, and Surah Maiani Al Athar under Hadhrat Maulana Asadullah. At around this time, Hadhrat wrote a letter to Hadhrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA) requesting the acceptance of bay’at. He replied, accepted Hadhrat’s bay’at, and entered Hadhrat into his silsilah. After this, along with his studies, Hadhrat commenced a consistent routine of the recitation of Qur’aan Sharif and performance of Tahajjud, Ishraaq, Chaasht and Awwaabeen Salaah.

Marriage, Khilafat, and the Birth of His First Child

In 1968, after completing his final year, Hadhrat’s relatives engaged him to a close friend of the family in England. His trip to England was booked for after Ramadan. In Ramadan of 1968, Hadhrat was appointed to lead the five daily salaahs and Taraweh Salaah. Two paras were to be recited in each Taraweeh Salaah. However, after three or four days, Hadhrat became ill and was sent home to Surat. Approximately four months later, in early June, Hadhrat travelled to England. His marriage was conducted within five or six weeks.

On April 23 1969, along with four friends, Hadhrat departed from England to performUmra. There, he had the opportunity to spend six to seven months in the company of his Shaikh. Hadhrat passed the Ramadan of 1969 with his Shaikh in Makkah and Madina. One night, whilst in I’tikaaf, after the performance of Taraweeh Salaah, Hadhrat’s Shaikh called Hadhrat and Maulana Ismail Badat into his tent and granted them permission to accept Khilafat, wrapping turbans on their heads with his own hands. At the end of the month of Ramadan, Hadhrat was sent back to England.

However, Hadhrat had the opportunity to spend Ramadan of 1970 in Saharanpur. On the 30th of Ramadan, by means of a telegram, Hadhrat received glad tidings of the birth of his first child, a girl. Hadhrat’s Shaikh immediately sent a telegram: “May the name ‘Khadija’ be blessed. The birth of a daughter is an indication of resemblance to the exalted Prophet Muhammad (SAWS).”

His WorkUpon the instructions of his Shaikh, Hadhrat established Dar ul Ulum Al Arabia Al Ilamia in Holcombe, Bury, Lancashire, in 1973. At present, he is the founder and patron of numerous Islamic institutes throughout the world and spiritual guide to thousands of Muslims all over the world.
His students, who number thousands, are spread across the globe, occupied in the service of deen in varying capacities. More than 75% of English-speaking Ulama in the UK are graduates of institutes founded by Hadhrat, many of whom are actively engaged in reinforcing community relation.
Hadhrat is a dedicated educationist and has devoted much of his life to establishing schools and colleges for the betterment of the Muslim community. His work has been praised by both the community as a whole as well as OFSTED.

His Institutions in the UK

• Dar ul Ulum Al Arabia Al Islamia, Bury
• Madinatul Ulum Al Islamia, Kidderminster
• Jamiatual Imam Muhammad Zakariya, Bradford
• Markazul Ulum, Blackbun
• Madrasatul Imam Muhamma Zakariya, Bolton
• Madrasatul Imam Muhamma Zakariya, Preston

Source: Muhabbat ul-Deen

Importance of Akhlaq

by Shaykh Asif Husain Farooqi of England

The beauty of an Ummati  is from their Akhlaq

Allah’s Nabi(sallallahu alaiyhi wassallam) has intimated that each ummati of his is beautiful. But this beauty is not due to colour or any such thing; rather the beauty of an ummati is from his (or her) akhlaq (character). Allah Ta’ala has said that a person’s akhlaq is a tremendous thing.

Today I am at fault – I was late and I apologize for it. Your prayer has been delayed by 15 minutes and my conscience is reproaching me. I ask your forgiveness since apologising is also a part of akhlaq (character). May Allah forgive us for our bad akhlaq (character). Akhlaq is that you do not cause the slightest suffering to the creation of Allah; Allah’s Nabi(sallallahu alaiyhi wassallam) himself gave a beautiful definition of it in the hadith:
“Love for your brother what you love for yourself.”

What a fine criterion. Think, would you like someone to swear at your mother or to abuse your brother or sister? Whenever you are about to say something bad to anyone, then immediately think how bad you would find it if it were said to you. Similarly, if you decide that you like something then wish the same for your brother.

It is not simply a matter of performing sajdahs(prostration), reciting the Quran and staying hungry all day long. Rather in this month of Ramadhan we should try to improve our akhlaq. We should try to improve relations with those whom we do not get on; we should seek forgiveness from those who are angry with us; and we should create such a feeling of brotherhood that the ummah becomes one in reality. Today this is the cause of the disunity which we have, though we pray in one row our hearts are filled with feeling like hate and insincerity. In fact this community of ours is so dirty that we are ashamed to ask one another for forgiveness.

Excellent Akhlaq

Excellent akhlaq is that of Nabi Kareem (sallallahu alaiyhi wassallam). He lived in this type of society – with Christians and Jews. And he showed what is good akhlaq – not even enemies could fault him for his akhlaq. To this day no writer or historian has been able to criticise Nabi Kareem(sallallahu alaiyhi wassallam) for his akhlaq. And this is the one sign of a good person – that their akhlaq is excellent.

My friends from today let us make a promise to ourselves that we never let our akhlaq fall. Let us love the young and respect the old and if we have any insincerity or bad feeling in our hearts then let us ask Allah for forgiveness. Remember Allah Ta’ala has said, “If you take less from someone in this life then I will give you more in Paradise. If you ask someone to forgive you then I will give you a higher rank then them in Paradise. The more you make yourself humble amongst creation, the more I will raise your rank in Paradise.” So do we want the dunya or do we want Paradise? I say we should wander the streets looking for people and apologising to them.

Now let me say that bad akhlaq is an illness of our inner selves. If you have heard one part of the Quran then have you become pious? Are your inner illnesses cured? The Quran is a cure for all humanity (not just the believers). And the Quran is there to cure our akhlaq. If I place a bottle of medicine before you, it can sit there for days and it will have no effect on you – until you eat it.

When the light of the Quran and Sunnah shines on a gathering then people’s hearts melt like wax. But when a person leaves the company of the friends of Allah Ta’ala , the hearts become hard again. So is there a medicine which will keep hearts soft even after leaving the company of the friends of Allah ? Rasoolallah (sallallahu alaiyhi wassallam) said that if you want to keep your hearts soft and cure the illness of bad akhlaq then you have to perform the dhikr of Allah !

Dhikr of Allah Ta’ala is the thing to improve akhlaq, do sincere dhikr of Allah Ta’ala and such a light will enter your heart that people will say what good akhlaq this person has.

Source: Al-Islaah publications

May Allah grant us beautiful akhlaq, ameen.

Prophet Yusuf

Prophet Yusuf meets his brothers

As Prophet Yusuf (alayhis salam) had predicted, seven years of famine followed seven years of good harvest, but the storehouses of Egypt were full because of Prophet Yusuf’s skillful management. People from all over flocked to Egypt to buy grain during the famine. Among them were Prophet Yusuf’s (alayhis salam) brothers.

Prophet Yusuf (alayhis salam) knew his brothers at once but they did not recognize him. He gave them the grain which they had come to buy but warned them that they would get no more unless they brought a brother of theirs to him from their father. They agreed that they would try to convince their father to let them take their younger brother with them the next time they came. Then Prophet Yusuf (alayhis salam) had his servants put their money which they had used to purchase the grain back into the saddlebags of their camels so that they would find it when they returned home and would be sure to return for more grain when they saw how generously Prophet Yusuf (alayhis salam) had treated them.

Ya’qub (alayhis salam), who still felt deeply the loss of his son Prophet Yusuf (alayhis salam), was reluctant to let the brothers take his other young son. He made them pledge in the name of Allah that they would bring him back home unless they were made physically powerless to do so. He also cautioned them to enter the city in Egypt by different gates, perhaps so they wouldn’t look like a gang of troublemakers. However, he knew that their fate depended on Allah’s will and no precautions could go against what was willed by Allah.

When the brothers had returned to Prophet Yusuf (alayhis salam) for more provisions, Prophet Yusuf (alayhis salam) lodged his younger brother with himself, and revealed his identity to him. But he had to think of a way in which to keep his younger brother with him when the others returned home. Allah inspired him with the following plan.

When the brothers’ camels had been loaded with grain, Prophet Yusuf (alayhis salam) had a cup placed in his younger brother’s saddlebag. Then a cry was raised that someone had stolen the king’s cup. The brothers denied that they had stolen anything. When asked what should happen if it were to prove otherwise, they said that they would hand over the person in whose possession the cup was found. A search of the saddlebags revealed the cup in the younger brother’s bag. Then the big brothers said that it wasn’t really surprising, because the boy’s brother (i.e. Prophet Yusuf (alayhis salam)) had also been a thief. But still Prophet Yusuf (alayhis salam) did not reveal his identity to them. The brothers asked that one of them be allowed to stay in the younger brother’s place, so that their father would not grieve, but Prophet Yusuf (alayhis salam) replied that it would be unjust to keep back anyone except him in whose possession the cup had been.

The brothers returned to their father with the story of the theft, and his eyes turned white with grief from suppressing his sorrow. He sent them away to search for Prophet Yusuf (alayhis salam) and his brother, so they returned to Prophet Yusuf (alayhis salam) and asked for more grain, although they had but little money left. Then Prophet Yusuf (alayhis salam) revealed his identity to them and forgave them and asked Allah’s forgiveness for all the wrong they had done to him and his brother. Then he gave them his shirt to place over his father’s face to recover his sight. He told them to go home and return to Egypt with all of their families.

Prophet Yusuf reunited with his family

As their caravan was leaving Egypt, Ya’qub (alayhis salam), still at home, smelled the perfume of Prophet Yusuf (alayhis salam), but his household said he was getting senile. When the caravan arrived home with the shirt, Ya’qub’s (alayhis salam) sight was restored. Then the entire family moved to Egypt. Prophet Yusuf (alayhis salam) raised his parents up on the throne to sit with him and they all bowed down in obedience to him. In this way, Prophet Yusuf’s (alayhis salam) childhood vision of the eleven planets and the sun and the moon prostrating themselves before him came true. This is how the Israelites came to settle in Egypt and lived there for many generations. The entire story of Prophet Yusuf (alayhis salam) can be found in Surah 12 of the Qur’an.

Prophet Yusuf

Abul-Hasan and the Thief

Shaykh Abul – Hasan Noori relates that whilst he was once taking a bath, a thief made off with his clothes. After a while he saw the same thief returning with his clothes. He took back the garments and then realised that his hands had been paralysed. He had loss movement in both hands leaving him grieving.

Upon receiving his garments Shaykh Abul – Hasan supplicated, “Oh Allah you have given back my clothes, so give back his hands.” Immediately the thief was able to move his fingers and hands.

A Message for Students

Today’s message is to the students, whether in school, college or university. You are in a tough situation, but thank Allah that you have parents who can buy you the things you need for school. Everything is given to you so you can learn and graduate and get a job and teach your children the way you were taught. Renew your intentions that you are studying for the sake of Allah. Allah says time and time again how important knowledge is in Islam. So concentrate seriously to succeed. Even when you come out of your house you should have the intention that you are going to gain knowledge. So that if you die before reaching school, you have died for the sake of Allah. There are hadiths that say when you go to school with the intention to learn for the sake of Allah, Allah will make the path easy for you and the angels will be with you.

Don’t listen to those who want you to fail. Look at them during the exams, they will either be cheating or staring at the page. Don’t be like those who go to school everyday but don’t learn anything. Even when cheating, a person is writing blindly without understanding anything. They haven’t gained a thing! The Prophet(peace and blessings be upon him) said, whoever has cheated is not from us. Imagine that! Work hard! Don’t just study for the sake of it; I want you to be from the top students!

Respect your teachers. It is seen as “cool” to be rude to your teachers. But the Prophet(peace and blessings be upon him) said those who disrespect those who teach us are not from us. We have to respect those who are passing knowledge onto us. They are giving you knowledge, so you have to respect them, not be rude to them , or make them go crazy. Imagine if you became a teacher after that? Would you like to someone to do that to you? Respect people so they can respect you.

You have to respect your school. Don’t vandalise it, why do you not keep the school in good condition for those who will come after you? Imagine if someone came to your house and started writing things on your table, would you like that? So don’t do the same at school. The Prophet(peace and blessings be upon him) said, don’t damage things or harm people.

Go to school early. If you are late as a student, when you get a job what will you do? You have to respect appointments. Prepare your things the night before. Be organised. Don’t throw everything on your mother. When you come home from school, put your bag in your study area. Be organised, so that you can find everything. When you take off your clothes, hang your clothes in the wardrobe. Don’t leave everything to your mother. Be organised so that you can be an organised person. Organisation means you won’t waste your time looking for things.

Don’t rely on your private tutor. Concentrate with your teacher at school. Don’t be quick to say to your father that you want a private tutor because you don’t concentrate at school. If you depended on yourself and concentrated at school, you won’t need to spend unnecessary money on a private tutor! Then you will get used to being lazy, because you need someone to teach you.

Try to be presentable. Brush your hair, brush your teeth, cut your nails. Keep your clothes neat and clean. The Prophet(peace and blessings be upon him) said, Allah loves beauty.

Make sure your speech is respectable. When you wake up, greet your mother nicely, kiss her hand. Then go to your father and greet him. You should have an Islamic personality. Help with the house chores, so you can be a positive person at home, even if you have a maid! So you can help your mother and be an active person at home.

Try to be an active student. Join groups at university or school. Join the Muslim association, poetry club or the sports club. Have interests and hobbies and develop them. Don’t be inactive, as this is not from Islam at all! Create awareness about current affairs in the school newspaper or magazine.

Choose your friends carefully. You will be going to their houses when you want to study together and they will be coming to your house. So if they have good manners, they will respect your house and the people in it, they will be decent because they have good manners, and so will you. So look at your friends and be careful that they are not of the wrong type. A good friend will want you to succeed and not do anything that will harm you. He won’t encourage you to smoke or drink or go out with girls. Give these guys advice to help them to do good and guide them to be better people. Allah will make you a person that will enlighten others if you have the right intention.

May Allah help our dear students and protect them from evil, ameen.

Wagdi Ghoneim
Courtesy: www.everymuslim.net

Mufti Abdool Kader Hoosen

Mufti Abdool Kader Hoosen is the resident Mufti of Channel Islam International which is an extremely well known and successful radio station. The current radio coverage spans across 65 countries across three continents. (Africa, Europe, Arab Peninsula – also available over the internet).

Mufti Abdool Kader Hoosen:
“I was born in Heidelberg, Gauteng, South Africa on the 20th April 1957. After studying at the primary school in Heidelberg, my parents Ismail and Halima Hoosen (Rahmatullahi Alayhim) motivated me to start memorizing the Quraan Shareef. Thus I started my Hifz in 1968 and completed in 1970 under the tutorship of Hafiz Ebrahim Limalia.

In 1974, I pursued my Islamic studies in Karachi, Pakistan, as I wanted to know what is the meaning of the Noble Quraan. Alhamdulillah, I graduated in 1980 at Jamia Farooqia Karachi,Pakistan. In 1990 I completed my MA with distinction at the Rand Afrikaans University in Islamic studies.

I always yearned to teach at a Darul Uloom and in January 1981, I started teaching at Darul Uloom Newcastle. The portfolios I held there was vice principle, Mufti and Senior Lecturer on Tafseer, Quraan and Hadith etc. After staying for 20 years in Newcastle, I joined Cii in January 2001 as a resident Mufti. My wife, Fathima is a great inspiration for me.”

Some talks delivered by Mufti Abdool Kader Hoosen’s can be heard and downloaded from the Edars website, whilst his radio programmes are frequently aired on Cii. May Allah swt give good health and long life to Mufti Abdool Kader Hoosen in order that the ummah continue to benefit from his talks and knowledge. Ameen.

Be Careful

Each generation will reap what the former generation has sown.
Chinese Proverb

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