Allah’S Help Is Near? 300 Most Correct Answers

Life is not always free from difficulties and worries. All people face their own challenges and difficulties. One may have to face loss of loved ones, health or wealth, or be tested by fear or hunger. Therefore, life is a test for every human being on this planet. Allah says in the Holy Quran:-

“And We shall certainly try you with something of anguish and hunger and a loss of wealth and life and fruit, but bring good tidings to the patient.” (2:155)

Meaning of inner peace:

The realization that one is perceiving and acting according to the directions of one’s Creator bestows absolute stillness and peace of mind. This peace of mind can later be passed on to society, generations, those around us and the entire planet.

Individuals can only experience true and total peace when they establish inner peace. This is the consequence of Islam, which is complete surrender to Allah Almighty alone.

True Meaning of Happiness:

Happiness is a psychological state of contentment defined by pleasurable feelings ranging from pleasure to excessive ease. We all want spiritual peace and joy in our lives as human beings. Life is full of twists and turns, but there are many small victories that go unnoticed in between. Take time to congratulate yourself on these humble victories. Appreciate what you already have.

How does the Quran help get rid of depression and anxiety?

Overcoming life’s challenges takes strength and determination. Because humans are flawed and weak, tests can sometimes affect sanity. Facing depression or anxiety does not mean you are weak in faith as all people feel down or demotivated at times and need peace and happiness in their lives.

Allah Almighty has given us the Holy Quran as a guide for all mankind. The Qur’an gives us guidance in all matters of life, from birth to death, and it will guide us until the Day of Judgment. If you are depressed, it can calm and soothe you. If you are not sorrow and heartache, it can help achieve happiness. And when you have anxiety and stress, it can lead you down the path of peace.

If you are feeling demotivated, open the Holy Quran and revise the story of the Prophets that can enlighten your heart. The Holy Quran is there for us to renew our faith, strength and determination to face the hardships of life.

Allah says in the Holy Quran:-

“And We send down from the Qur’an what is healing and mercy for the believers.” (17:82)

Here are some chapters in the Holy Quran that you can refer to to clear your mind.

1. Sura Yusuf

Surah Yusuf is a chapter of the Holy Quran that mentions the story of Prophet Yusuf (a) in great detail. The chapter is full of life lessons and also highlights the difficulties that people can identify with. Some of the important lessons that can be learned from this chapter are:-

1) Allah gives glory and blessings to whomever He wills

Allah says in the Holy Quran:-

“And so your Lord will choose you and teach you the interpretation of narrations and complete His favor for you and for the family of Jacob (Yaqoob), as He previously completed for your fathers Abraham (Ibrahim) and Isaac (Ishaque). . Verily, your Lord is knowledgeable and wise.” (12:6)

Be happy for the one whom Allah has blessed with kindness. Your time will come too, so don’t plan harm to others. Allah knows and plans what is better for you as He is the wisest, so at the right moment He will give you something useful for you.

Don’t start hating the person that Allah has blessed because that doesn’t mean He ignores you. Allah knows what is beneficial for you and the blessed person.

2) Patience in adversity is rewarded

When the remaining sons of Yaqoob (AS) brought the bloodstained shirt of Yusuf (AS) and told a false story, Yaqoob (AS) remained patient and trusted in Allah. Allah says in the Qur’an:-

“And they put false blood on his shirt. [Jakob] said, “Rather, your souls have deceived you into something, so patience is most appropriate. And Allah is the one who is asked for help against what you describe.” (12:18)

Sometimes each of us is faced with situations that are beyond our control. Instead of losing hope, trust in the one who has power over all things. The fabricated story of Yusuf’s death did not disturb Prophet Yaqoob’s trust in Allah, and Allah bestowed honor on him.

Trust in Allah’s plan for you and you will be grateful to Him in the future.

3) Rely on Allah

Allah says in the Holy Quran:-

“And he said to him whom he knew would be released, ‘Mention me before your master.’ But Satan caused him to forget the mention [to] his master, and Joseph remained in prison for several years.” (12: 42)

We all face trials in life and it is important to connect more with Allah during these trying times. Keep asking Allah and He will open the doors of ease for you. Remember that no one can bring us good or evil; it is only by Allah’s will.

So establish prayer at the prescribed prayer times, communicate your concerns to Allah and do your best to fulfill your duties.

2. Sura Duha

Surah Duha is the 93rd chapter of the Holy Quran. Allah SWT revealed Surah Duha to comfort Prophet Muhammad (PBUH) at a time when he was feeling discouraged. This surah was very comforting to Prophet Muhammad (PBUH) who was going through various challenges.

The surah reminds the Prophet (peace be upon him) of the blessings bestowed on him by Allah and instructs him to help the poor and needy. An important lesson that can be gleaned from Surah Duha is:

1) The worldly life is temporary while the Hereafter is forever

Allah SWT says in the Holy Quran:-

“And the hereafter is better for you than the first [life].” (93:4)

Allah SWT tells Prophet Muhammad (peace be upon him) that the honor and bounty He will bestow on him in the Hereafter are far greater than what he has in this world. Similarly, the blessings bestowed upon the believer are in the form of a trial and are temporary, while the blessings bestowed upon an honest believer in the hereafter will be permanent.

This world was created as a test where trouble after trouble will come. This ayah reminds us that the challenges of this world are temporary and short-lived, but the bounty of Allah in the hereafter will last forever. Similarly, the following hadith shows that man was sent to this world for a short time.

Abdullah Ibn Mas’ud (may Allaah be pleased with him) narrated that the Messenger of Allaah (ﷺ) slept on a straw mat and got up with the mark it had left on his body. Ibn Mas’ud (may Allaah be pleased with him) said: “O Messenger of Allaah! Ask us to spread out a soft bedclothes for you.” He (ﷺ) replied: “What have I to do with the world? I am like a horseman who sat under a tree for its shade, then walked away and forsaken it.” [At-Tirmidhi classifying it as Hadith Hasan Sahih]

3. Sura Inshirah

Allah SWT also presented Sura Inshirah, 94th chapter in the Holy Quran with Sura Duha. Allah informs the Messenger sallallahu alayhi wasallam how Allah alleviated the inner suffering of the Prophet by revealing the Qur’an to him. Allah SWT says He would increase the memory of His Prophet across the world and now somewhere on the planet someone is chanting Ashadu anna Muhammadar Rasulullah every second. Allah SWT also points out that there is consolation both before and after adversity.

1) Allah has promised ease after difficulties:

“For indeed, with hardship there will be ease. Verily, with hardship [shall] be ease.”

(Quran 94:5-6)

The repetition of the verse emphasizes that this is a matter of course. Difficult circumstances, emotional anguish and suffering do not last forever. Remembering this passage can bring hope and strength to anyone going through a difficult time in life. One gets hope that challenges such as despair and grief can be overcome, just as the Prophet (pbuh) was guided and freed from his fears and obstacles. This chapter of the Quran promotes peace of heart and can help heal a stressed soul.

Dua can bring peace of mind and happiness

The Holy Quran was sent by Allah as a remedy for the diseases of the heart for all believers. So whenever you feel down or upset, recite and understand the Holy Quran. The Quran not only purifies your heart, but also offers a lot of practical knowledge to live a contented life while worshiping Allah.

Read more about the benefits of Surah Ar Rahman.

Nasr (Arabic: نصر‎, meaning “Victory”) or Al-Nasr or variant Al Nasr or An-Nasr or An Nasr (Arabic: النصر‎‎) with the definite article Al- and An- (in Arabic) meaning “The Victory”

Nasr and its variants may refer to:

Places[edit]

people [edit]

politics [edit]

Al-Nasr (Afghanistan), a Hazara militant group

El Nasr Party, or in English The Victory Party, Sufi political party in Egypt

religion [edit]

An-Nasr or Sūrat al-Naṣr, the 110th sura of the Quran

An-Nasr Mosque, mosque in the Palestinian city of Nablus

Umm al Naser Mosque, mosque in the Palestinian city of Beit Hanoun

sports [edit]

Other [edit]

Acronym [ edit ]

National Airspace System Resources, an aeronautical database maintained by the National Flight Data Center (NFDC), a division of the U.S. Federal Aviation Administration (FAA).

See also[edit]

Topics referred to by the same term

This article is about the 109th sura of the Quran. For the plural form of the word “kafir” see Kuffar

109th chapter of the Koran

Al-Kāfirūn[1] (Arabic: الكافرون‎, “The Unbelievers”) is the name of the 109th chapter (Sūrah) of the Koran. It has six ayat or verses as follows:

۝[2] Say: “O unbelievers, ۝ I do not worship what you worship. ۝ You still worship what I worship. ۝ Nor will I be a worshiper of what you worship. ۝ Nor shall you be worshipers of what I worship worship. ۝ Because you are your religion, and for me is my religion.”[3]

Text and meaning[ edit ]

Text and transliteration[ edit ]

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ۝‎

Bismi l-lāhi r-raḥmāni r-raḥīm(i)

قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ ۝١‎

{{{2}}} Qul yā’ay-yuha l-kāfirun(a)

لَآ أَعْبُدُ مَا تَعْبُدُونَ ۝٢

2 Lā’a’budu mā ta’budūn(a)

وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ ۝٣

3 Walā ‘antum ‘ābidūna mā ‘a’bud(u)

وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ ۝٤‎

4 Walā’ana ‘ābidu m-mā ‘abat-tum

وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ ۝٥

5 Walā ‘antum ‘abidūna mā ‘a’bud(u)

لَكُمْ دِينُكُمْ وَلِىَ دِينِ ۝٦

6 Lakum dīnukum waliya dīn(i)

بِسۡمِ اِ۬للَّهِ اِ۬لرَّحۡمَٰنِ اِ۬لرَّحِيمِ ۝‎

Bismi l-lāhi r-raḥmāni r-raḥīm(i)

قُلۡ يَٰٓأَيُّهَا اَ۬لۡكَٰفِرُونَ ۝١‎

1 Qul yā’ay-yuha l-kāfirun(a)

لَآ أَعۡبُدُ مَا تَعۡبُدُونَ ۝٢

2 Lā’a’budu mā ta’budūn(a)

وَلَآ أَنتُمۡ عَٰبِدُونَ مَآ أَعۡبُدُ ۝٣‎

3 Walā ‘antum ‘ābidūna mā ‘a’bud(u)

وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمۡ ۝٤‎

4 Walā’ana ‘ābidu m-mā ‘abat-tum

وَلَآ أَنتُمۡ عَٰبِدُونَ مَآ أَعۡبُدُ ۝٥

5 Walā ‘antum ‘abidūna mā ‘a’bud(u)

لَكُمۡ دِينُكُمۡ وَلِىَ دِينِ ۝٦‎

6 Lakum dīnukum waliya dīn(i)

meanings [edit]

1 Say (O Muhammad (peace be upon him) to these Mushrikun and Kafirun): “O Al-Kafirun (disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, on the Day of Resurrection, and in Al-Qadar etc.)!

2 “I do not worship what you worship,

3 “Neither will you worship what I worship.

4 “And I will not worship what you worship.

5 “Neither will you worship what I worship.

6 “Your religion and me my religion (Islamic monotheism).”

Noble Quran, 1999 Translation:, 1999

1 Say: “O you disbelievers,

2 I do not worship what you worship.

3 Neither are you worshipers of what I worship.

4 Nor will I be a worshiper of what you worship.

5 Neither will you worship what I worship.

6 For you are your religion, and for me is my religion.

Sahih International, 1997 Translation:, 1997

1 Say: O you who reject the faith!

2 I do not worship what you worship,

3 Neither will you worship what I worship.

4 And I will not worship what you worshiped,

5 Neither will you worship what I worship.

6 Your way be to you and mine to me.

Yusuf Ali, 1934 Translation:, 1934

1 Say: O unbelievers!

2 I do not worship what you worship;

3 Neither worship what I worship.

4 And I will not worship what you worship.

5 Neither will you worship what I worship.

6 You your religion and me my religion.

Pickthall, 1930 Translation:, 1930

Summary[edit]

1-6 Muhammad refuses to compromise with idolatry [4]

Like many of the shorter suras, the sura of the unbelievers takes the form of an invocation, telling the reader something to ask for or say aloud. Here the passage asks to keep in mind the division between belief and unbelief in both the past and the present, and ends with the oft-quoted line “Tee your religion and mine mine.” Although some see this as an argument against religious intolerance, others see it as a more time-specific revelation warning Mecca’s newly established Muslim minority against being tricked (by the majority of the Quraysh Arab tribe) into collaborating with infidels.

It was revealed in Mecca when the Muslims were being persecuted by the polytheists of Mecca.

Cause of revelation[edit]

“Wahb ibn Munabbih has narrated that the people of Quraish said to the Messenger of Allah: ‘If you wish, we would enter into your faith for one year and you would enter into our faith for one year.'” (Abd bin Humaid, Ibn Abi Hatim). [5] “…In this way, if what you have brought us is better than what we have, we would partake of it and take our share of goodness from it; and if what we have is better than what you brought, you would partake of it and take your share of goodness from it.”[6]

Hadith[ edit ]

The appreciation that Muhammad held for this surah can be judged by the following few hadiths:

Abdullah ibn Umar has narrated that on many occasions he heard Muhammad reciting Surahs Qul Ya-ayyuhal-kafirun and Qul Huwu-Allahu ahad in the two rakats Fajr-Rakats after the Maghrib prayer. [7]

after Maghrib prayer. Khabbab ibn al-Aratt says: “The Holy Prophet (peace be upon him) said to me: When you lie down in bed to sleep, recite Qul ya-ayyuhal kafirun, and this was also the Holy Prophet’s own practice; when he lay down, when he lay down to sleep, he recited this sura.” [8]

, and this was also the Holy Prophet’s own practice; As he lay down to sleep, he recited this.” According to Ibn Abbas, Muhammad said to the people: “Shall I tell you the word that protects you from polytheism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed.” [9]

when you go to bed.” Anas says that Muhammad said to Mu’adh bin Jabal, “Recite Qul ya-ayyuhal-kafirun when you go to bed, for this is immunity from polytheism.” [10] [11]

when you go to bed, for that is immunity from polytheism.” Both Fardah bin Naufal and Abdur Rahman bin Naufal have stated that their father, Naufal bin Muawiyah al-Ashjai, said to Muhammad, “Teach me something I recite can when I go to bed.” Muhammad replied, “Recite Qul ya-ayyuhal kafirun to the end and then sleep, for this is immunity from polytheism.” [12] A similar request was made by Jabalah bin Harithah, the brother of Said, asked bin Harithah, Muhammad and he also gave the same answer to him.”[13]

until the end and then sleep, for this is immunity from polytheism.” A similar request was made to Muhammad by Jabalah bin Harithah, the brother of Said bin Harithah, and he also gave the same answer. Muhammad previously recited the two rakahs of the morning prayer and the two rakahs after the sunset prayer on ten or twenty occasions: Say O’ al-Kafirun and say he is God the One (Surah 112: al-Ikhlas).[14]

Allah is the Most Merciful. Here are some verses of the Quran regarding His mercy:

“Say My servants who have offended themselves (by committing evil deeds and sins): Do not despair of the Mercy of Allah: Verily He forgives all sins. Verily He is Forgiving, Merciful.”

(39:53)

“And whoever does wrong or wrongs himself, but then asks Allah for forgiveness, he will find Allah Forgiving and Merciful.”

(4:110)

“Please refer! Allah is a Lord of goodness to mankind, but most people do not give thanks.”

(2:143)

“And ask Allah for forgiveness. Verily Allah is Forgiving, Merciful.”

(73:20)

“And it is He who accepts repentance from His servants and forgives the evil deed and knows what you are doing.”

(42:25)

“And those who, when they commit fornication or wrong themselves, remember Allah and ask forgiveness for their sins, and who forgives sins but Allah? And they don’t insist on what they did (wrongly) even though they knew it. For such the reward is forgiveness from their Lord and Gardens through which rivers flow, where they will abide forever. How glorious is the reward of the (good) doers.”

(3:135-136)

In a Hadith E Qudsi, Allah says:

“O son of Adam, as long as you call on me and put your hope in me, I have forgiven you for what you have done and I don’t mind. O son of Adam, if your sins reached the clouds of heaven and you then sought My forgiveness, I would forgive you. O son of Adam, if you came to Me with sins close to filling the earth and then met Me without attributing any partners to Me, I would surely bring forgiveness to you to fill them.”

[Al-Tirmidhi]

The Prophet sallallahu alaihi wa sallam also said:

“Allah Almighty says:

“Whoever does a good deed is (rewarded) ten times it, and I add more; and whoever does evil will have the same punishment, or I will forgive (him). And whoever approaches me by a span, I will approach by a cubit; and whoever approaches me a cubit, I will approach a fathom, and whoever comes to me, I will run to meet. and whomever I meet with a burden of sins, without attributing anything to Me, I meet with such forgiveness.”

[Muslim]

The following Hadith was narrated by Abu Huraira (RadiyaAllahu Anhu):

“I heard Allah’s Messenger (SallAllahu Alaihi Wa Sallam) say:

“Allah divided the mercy into a hundred parts and He kept its ninety-nine parts with Him and sent down one part to the earth, and because of this, their one part, His creations are merciful to one another, so that even the mare lifts her hooves off her baby animal so she doesn’t step on it.’”

[Bukhari]

One of the cardinal sins in Islam

Depression (Arabic: قنوط) is one of the cardinal sins in Islam.[1][2] Disappointment and its derivations are repeated six times in the Qur’an. In some sources it is written that there is a difference between disappointment and despair (Arabic: يأس‎) and that depression is harder than despair.[3][4]

Difference between disappointment and despair

Disappointment literally means hopelessness of the good.[5] Some philologists have said that there is a difference between disappointment and despair and have written that depression is harder than despair.[4] In a hadith by Ali al-Ridha it is said that despair is the second major sin and disappointment is the third major sin, and they are different.[3] In some sources where the difference between these two words lies, despair is the inner feeling in the heart of the person. When this inner feeling rises to the point where its effect manifests itself outwardly and is obvious to others, it is called disappointment.[1][3]

Disappointment in the Quran[ edit ]

Disappointment and its derivations occurred six times in the Qur’an. For example, when the angels brought Abraham the good news of the birth of his child in his old age, they did not hesitate to ask him.[6] In another verse, Allah says: “O creatures of God, those of you who have acted against your own interests should not be discouraged by the mercy of God. Certainly, God forgives all sins. [7] Other verses about this word are the 36th verse of Ar-Rum,[8] the 49th of Fussilat,[9] and the 28th verse of Ash-Shura.[1][10]

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This is the best dua to recite when a problem arises. This dua was recited by Hazrat Younus alaihi salam in the belly of the fish. Allah accepted his prayer.

Sa’ad ibn Waqas (RadhiAllahu Anhu) narrated that the Prophet SallAllahu Alayhi Wa Sallam said: “The supplication of the Companion of the Fish (Prophet Yunus) was in the belly of the fish: مِنَ الظّالِمِيْنَ

“La ilaha illa anta, subhanaka, inni kuntu minadh-dhalimin”.

(There is no god but Thee, Thou art far exalted and above all weakness, and indeed I was the culprit)’.

If any Muslim asks with these words, his request will be accepted.”

In another account we read: “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus, peace be upon him.”

[Tirmidhi]

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Depression from a different perspective ()

Depression is one of the most common yet serious mental illnesses that people have struggled with from the past to the present. It affects a person’s functionality regardless of age, gender, ethnicity or even religion. The aim of this article is to discuss depression in general and its Islamic perspective in particular, as research has shown that an Islamic-oriented approach and intervention works better with the Muslim population in general. The paper also aims to get a broader view of how Islam classically classifies depression and its modern implications for psychotherapy, which also allows us to understand the differences, similarities and gaps between the Islamic and Western perspectives of depression in general to investigate. A collection of both classical and modern sources has been used to extract information and provide a body of definitions and clarification of what depression means from an Islamic perspective. It was found that the application and integration of Islamic-oriented psychotherapy resulted in faster recovery in the Muslim clients. However, more studies and research need to be done to compare the effectiveness in religious and non-religious Muslims and to fill the gap as to why the Muslim population is more reluctant to seek help for their mental health problems.

1 Introduction

Islam is the religion followed by more than 1.6 billion Muslims worldwide. It provides Muslims with ethics, values ​​and a code of conduct that can be of great use in developing healthy coping mechanisms and adaptation strategies for dealing with stressful and harsh life events. Islam promotes harmony and believes in balance or a golden mean. Therefore, it preaches harmony and also encourages finding solutions to worldly problems rather than relying solely on the promise of the hereafter. The Quran mentions: “Seek the life to come by what God has granted you, but do not neglect your rightful share in this world. Do good to others as God has done to you. Do not try to spread corruption in the land, for God does not love those who do so.” (Quran 28:77) (The Noble Qur’an, 1984: p. 526, chapter 28, verse 77).

Furthermore, Ibn Abbas reports that the Messenger of Allah said: “Use five to five: your youth before your old age, your health before your illness, your wealth before your poverty, your leisure before your work and your life before your death.” Narrated by Abdullah Ibn Abbas as mentioned in the book Al-Dunyā (1995) The use of life could refer to the maintenance of well-being and a high level of mental health, since in its absence a person cannot realize and fulfill his potential for this reason, maintaining a good state of mental well-being can also be viewed as an act of ibadah.Mental health is the optimal execution of mental functions in daily life, resulting in productive day-to-day affairs, satisfying relationships, and the ability to adapt to change and cope with adversity coping in life. It relates to the overall well-being of an org anism, which includes cognitive, behavioral, and emotional well-being. Conditions such as stress beyond optimal levels, depression and anxiety can have profound effects and destabilize the state of mental health. There are many such problems and mental disorders that can affect mental health, but this paper focuses on depression from an Islamic perspective and we will try to zoom in from an Islamic perspective.

Depression is an emotional condition that is known to all but not experienced by all. It is a state that drains energy and plunges victims into darkness and negativity, regardless of any positive reasons to be happy. It is also defined so beautifully by the great Muslim scholar Abu Zaid al-Balkhi (El-Belhi, 2012) in his book Mesalihul Ebdan vel Enfus as if it were a state of unrest that can be explained as the most extremist and profound state of sadness during restlessness is like a burning flame, and sadness like the embers that remain after that flame has died down. It is the most effective factor in exhausting the body, and it is as if it causes the forces of desire and the motives of the soul to fade from their brilliance.

Sadness or depression in Arabic literature, according to (Al-Dunya, 1991), can be explained as Ham, which also occurs in the plural as Humoom, meaning Huzun, or Ahzan, meaning sadness. Ham comes in a form where one thought is given an emphasis or high importance over the other and this is referred to as Ihtimam, which keeps the mind busy and would lead to anxiety and sadness. Interestingly, ham and huzun are used for different situations, but both are generally expressed for sadness, as stated in the book the difference is when the experience of discomfort is about something that might happen in the future, called ham . And when it comes to an uneasiness that happened in the past, it is called Huzun. For example, an individual’s fear or anxiety about wasting his time not worshiping his Creator or falling into a sinful act sometimes in the future is ham. Whereas Huzun is actual sadness related to a sinful act experienced in the past, which could be termed as guilt.

Huzun sadness has been mentioned forty two times in the Qur’an and there is a connection between Huzun sadness and Khawf fear as fear is a worry about something that might happen in the future and sadness is a worry about something that has happened in the past, and both cause Qalaq fear (Buwoud, 2014). “Verily, the believers, Jews, Sabians and Christians, who truly believe in Allah and the Last Day and do good, for them there will be no fear, nor will they mourn.” (Quran 5:69) (The Noble Quran, 1984 : p. 157, chapter 5, verse 69).

Meanwhile, individuals experience feelings as high as happiness and low as sadness, and that is part of human nature. But when the sadness persists and lasts more than two weeks, in modern times it is called clinical depression. Depression is considered one of the most common problems and is characterized by several symptoms according to (American Psychiatric Association, 2013). These major symptoms are depressed mood most of the day, decreased interest or pleasure in all or almost all activities, significant weight loss without dieting or weight gain, insomnia or hypersomnia almost every day, psychomotor agitation or retardation, fatigue or loss of energy, feelings of worthlessness or excessive or inappropriate feelings of guilt, decreased ability to think or concentrate, or indecisiveness, recurring thoughts of death, and clinically significant stress or impairment in functional areas.

Park (2005) suggests that religions in general help people find meaning from the events or experiences they have in their life, especially in challenging, painful, or highly stressful situations. Through religion, people tend to understand their surroundings and make meaningful conclusions that make them feel less stressed or in better shape. Religion allows the individual to change their previously learned beliefs and goals that have been disrupted and bring them to an understanding that is more resonant with their thoughts about how they are experiencing their life. Therefore, religion is a useful and effective tool to help people achieve better and positive change in cases where they have experienced a stressful event. Throughout human history, religion, religious beliefs, religious dogmas have unequaledly evolved alongside human existence. It played a crucial role in stabilizing life on Earth and had a tremendous impact on people’s entire lives. Religious engagement is widespread and plays a central role in our health-related issues. A survey conducted in 32 developing countries showed that 92% of people accepted that religion played an important role in their lives (Crabtree & Pelham, 2009). A variety of studies have suggested that religion plays an important role and can be used to cope with stressful situations. There are various other factors that are responsible for coping, but religion can also play an important role in coping with stressful and life-threatening situations (Auerbach et al., 2010).

2. Mental Health and Islam

The attachment theory of John Bowlby (Bowlby, 1951) underscores that a secure attachment style is associated with a person’s overall well-being, better functioning, higher self-esteem, and better coping, along with healthy mental health outcomes. Similarly, healthy attachment to God could also lead to better and increased mental functioning, as the Quran mentions: “…And whoever puts his trust in Allah, then He will suffice him…” (Quran65:3) (The Noble Qur’an, 1984: p. 766, chapter 65, verse 3).

In the medieval West, it was believed that mental illnesses were caused by devils or demons that required exorcism, as they were believed to be mind-related problems. On the contrary, medieval Muslim scholars recognized that mental illness was related to a person’s physiological and psychological states. Muslim scholars such as Ibn Sina (known as Avicenna in the West) believed that mental illness was related to human physiology and psyche (Haque, 2004; Youssef, Youssef & Dening, 1996). In the golden era of Islam, Muslim scholars thoroughly discussed mental health and its impact on various aspects of life.

Al-Razi (known as Rhazes in the West) was the first Muslim doctor to introduce the methods of psychotherapy and achieved tremendous success in defining various mental health conditions and their symptoms. One such discussion of mental health is published in his book entitled El Mansuri and Al Tibb al-Ruhani (Murad & Gordon, 2002). This was a major reason behind the establishment of the first psychiatric ward in Baghdad, Iraq, in AD 705 by al Razi (known as Rhazes in the West). This laid the foundation for the world’s first psychiatric clinic. From Al-Razi’s point of view, mental illnesses and disorders were in fact medical conditions that could be treated with drugs and psychotherapeutic methods (Murad & Gordon, 2002).

3. Depression & Islam

Islam plays a key role in the lives of Muslims to help deal with negative life experiences and to act as a protective factor to prevent and treat depression. Muslims are not immune to mental illnesses such as depression and hence it is highly advisable to seek professional help just as with any other type of illness as the Qur’an mentions: “So verily with every difficulty there is relief: verily , at to every difficulty there is relief” (Quran94: 5-6) (The Noble Qur’an, 1984: p. 841, chapter 94, verses 5-6). Islam always encourages man to seek hope even when one has committed the worst sins or is facing the greatest difficulties, as God’s mercy is always near. people to remain hopeful even when one has committed the worst sin or is facing the most difficult life events, as there is always God’s mercy: “And never despair of Allah’s soothing mercy: verily, no one despairs of Allah’s soothing mercy, except those who have no faith” (Quran 12:87) (The Noble Qur’an, 1984: p. 316, chapter 12, verse 87). Furthermore, as God says: “And for those who fear Allah, He always prepares a way out, and He supplies them from sources he could never imagine.” And whoever trusts in Allah, Allah is sufficient for him. For Allah will surely fulfill His purpose: Verily, for all things Allah hath appointed a proper proportion” (Qur’an 65:2-3) (The Noble Qur’an, 1984: p. 766, chapter 65, verse 2-3).

Therefore, the compassionate nature and attitude of Islam should help us to think of God in difficult times and hope from His mercy and mercy to ease the pain that comes through. Although Islam forbids suicide and considers it a major sin, the matter is not black and white as we can recognize that a person with a mental illness may have impaired judgment and may not be fully able to make the right decisions meeting . Therefore, he or she cannot be held accountable for their actions. God alone will judge man’s actions. Such a perspective can help us reduce the guilt that affects people with mental illness in general. Although it is reported that the Prophet did not pray at the funeral of a man who had killed himself, he did not forbid his Companions to pray at the man’s funeral; this points to an opportunity for forgiveness.

Sadness and sorrow are part of human life. They form a natural reaction to the losses in life. Muslims believe that all suffering, happiness, death and life are ordained by God. God is the source of strength and loss is a test from God of the meaning we create through our losses and suffering. The goal is to put our trust in God’s mercy. Such belief is extremely helpful and comforting in the healing process. For example, close family members of the deceased are encouraged to be patient and accept God’s will. The Qur’an says: “Be assured that we shall tempt you with some of fear and hunger, some loss of goods, life and the fruits of your toil, but give glad tidings to those who endure patiently.” They say when calamity strikes them: “We belong to Allah and to Him is our return.” (Quran 2:155) (The Noble Qur’an, 1984: p. 32, chapter 2, verse 155). People who patiently accept God’s counsel will be rewarded by Him. Prophet Muhammad (peace and blessings be upon him) said: “No one is in fear or sadness and says this supplication, but Allah will take away their worries and sorrows and give them joy in their place.

However, Muslims are not immune to feelings of sadness or depression. And it is permissible to express grief and sadness at the death of a loved one. For example, when the Prophet’s son Ibrahim died, the Prophet said: “We are very saddened by your death O Ibrahim, Islam encourages Muslims to speak about their loved one and to remember the good deeds of their lives . Prophet Muhammad (pbuh) himself never forgot his love for his beloved wife Khadijah, even years after her death (Maqsood, 2002).

The Noble Quran (2020) has given great importance and attention to the human soul, leaving no aspect or subject related to the soul without explanation. The Qur’an has approached the soul comprehensively on several occasions and situations, and to show the importance of the soul, the human soul has been mentioned in two hundred and seventy-five verses and descriptions, this explains that man must take care of the stability of their well-being and understand it as accurately as possible. Buwoud (2014) explained that the Qur’an talks about mental health, mental problems, the strengths and weaknesses of the soul, how to achieve a perfect state of the soul and how to treat it when it is in a weak state. The Qur’an also mentioned whispering, thoughts, emotions and feelings such as happiness, sadness, fear, anxiety and calm.

Prophet Mohammed (pbuh) was comforted by Allah SWT to give him moral or emotional strength and remove his distress and worry after revelation was suspended for a long time and people began to doubt his prophecy. Thereafter Surah Ad-Duhaa (Chapter “The Morning Hours”) was revealed as emotional support and relief from his sadness and hopelessness and mentioned in the Noble Qur’an; by the morning sunlight; and the night when it gets quiet; Your Lord (O Prophet) has not forsaken you, nor hated you; and the next life is surely much better for you than this; and surely your Lord will give you so much that you will be satisfied; didn’t he find you an orphan and then give you shelter? Didn’t he find you without leadership and then lead you? And didn’t he find you in need and then gratify your needs? So do not oppress the orphan; nor ward off the beggar; and proclaim the blessings of your Lord (Quran93: 1-11) (The Noble Qur’an, 1984: pp. 840-841, chapter 93, verses 1-11).

In another incident, the Prophet Mohammed (pbuh) was comforted again for another incident to encourage him to see the positive side as the Prophet preached his people to believe in Islam in the face of all the difficulties and obstacles that were there to stop him from making progress. When he warned the people of Mecca that the way he is trying to get them to accept is the right way, he felt responsible for those who insist on not following the right way and willfully ignore it what they are told. And because the Prophet felt the responsibility for the people who persisted in their unfaithfulness, he became sad and mourned and worried about the disbelievers what would happen to them on the Day of Judgment and then he was told by Allah to be thankful and at least be happy for those who have followed him and that he can give his full attention to those who have chosen the right path. The believers should also be thankful for their guidance because they have been promised Heaven and that everyone is responsible for their actions as mentioned in Sura Fatir; They will say: “Praise be to Allah (God) who has taken the sadness from us! Our Lord is forgiving, acknowledging, the one who has settled us in the eternal home because of his generosity. No hardship will ever touch us there, nor will any weariness touch us there. The unbelievers will have Hellfire. It will not be over for them either, lest they [really] die; nor will their torment be eased for them. This is how we reward every [ungrateful] unbeliever. They will cry out in it: “Our Lord, take us out! We will act with honor, very different from what we have done up to now!’ Have We not kept you alive always, that whoever has things on your mind may remember (them) during their course? The Warner came to you. So enjoy it! Evildoers will have no supporter (Quran35: 34-38) (The Noble Qur’an, 1984: p. 586, chapter 35, verses 34-38). When the Prophet Muhammad (pbuh) made Dua prayer in times of adversity and said: “O Allah, I am your servant, the son of your servant, the son of your maidservant. My forelock is in your hand, your command over me takes precedence, and your decision over me is just. I call upon you by each of the beautiful names by which you have described yourself, or which you have revealed in your book, or which you have taught one of your creatures, or which you wish to keep in the knowledge of the unseen, with you to rejoice in the Qur’an of my heart, the light of my breast, and to take away my sadness and dispel my fear” (Sunnah, 2020).

4. Treatment of depression from an Islamic perspective

A study was conducted by Mashitah & Lenggono (2020) regarding Quran recitation treatment and its impact on depression in patients undergoing hemodialysis treatment. It was found that by applying Quranic recitation to these patients during treatment, the patients showed a significant reduction in the rate of depression, they also showed an improvement in the spiritual quality of their lives. Interestingly, Quran recitation throughout medical treatment not only reduced depression levels, but also had an effective reduction in anxiety levels.

Mental health has been positively associated with religion in general in several studies, the importance of religion comes with a clear indication that religious individuals tend to achieve better outcomes not only in mental health but also in physical well-being. Chatters (2000) affirms that mental health and well-being has a positive direction and association with religion, meaning that incorporating religion plays an important role and would result in better consequence for religious people moving away from physical or mental recovery recover diseases.

In addition, Azhar & Varma (2000), in a comparative study between the use of the Islamic method and the normal method of cognitive therapy for anxiety and depression, found that by using developed or modified cognitive therapy with an addition of Islamic spirituality in Muslim clients. It was found that patients who went through the Islamic model of cognitive therapy showed much better results and faster improvements than those who went through the unmodified cognitive therapy sessions. As Ferriss (2002) also documented in Religion and Quality of Life Research, after examining the link between religion and quality of life, two indicators such as life expectancy as an objective measure and happiness indicator as a subjective measure were used, and found that there was a firm link between religion and length of life, he added that in addition to life satisfaction, there is also a positive correlation between religious people and happiness. Even though psychotherapies like cognitive behavioral therapy (CBT) seem to be effective in our modern times, there is a need to bring religion into the process. Since Hamdan (2008) mentions that Islam is an organized way of life in its comprehensive nature, Islam itself came as a guide to many aspects of life, such as economic, social, family, spirituality, etc., it plays a central factor that aspects of life for Muslims. Therefore, there must be an integration between modern psychotherapy and Islamic teachings for Muslim clients, or at least in the early stages of psychotherapy. The integration of religion can play an important factor in the treatment process. In an experiment conducted by (Azhar & Varma, 1995), a collection of 32 depressed patients was divided into two groups, the study and control groups. For the study group, 15 to 20 religious perspective integration sessions were added, while no religious perspective was added for the control group. Patients in the study group showed faster improvement in the first 3 months of treatment compared to the control group.

Another example of integration was discussed by (Thomas & Ashraf, 2011) that we can also find similarities between the concepts of cognitive behavioral therapy and Islamic teachings. As Beck introduced that individuals may develop core beliefs as a result of unhappy childhood experiences, individuals tend to form dysfunctional thoughts, assumptions, and attitudes about the world around them. These beliefs and attitudes formed in the past can act as triggers for individuals and also affect their present and future. Therefore, in Islamic teachings, it is mentioned that the servant of God must also have an understanding of Husn al-Dhan, which is called a good or positive opinion. In general, Islam encourages Muslims to always be positive towards God, society and the future, since the lack of a good opinion of Husn al-Dhan is as similar to the term dissonance in cognitive therapy.

Furthermore, Buwoud (2014) suggests that treating depression or even preventing depression in Islam can be achieved by following different methods or tools such as: B. Prioritizing following Islamic principles, piety or good deeds, worship, patience, prayers and remembrance of God, being content and content with all we have, repentance, prioritizing positive thinking, knowing how to deal with toxic people, and have hope. Following the Islamic principle means believing in Qaeda and Qadar, the predestination of things, believing in the afterlife, believing in the names of Allah SWT and understanding the meaning of misfortune and depression based on faith. To explain it, belief in the predestination of things means that a Muslim should have a strong relationship with his Creator in order to live a life without fear or sadness, a true believer has no fear in this world life as he knows that there will be no harm or calamity befall him apart from Allah’s will, and whatever good befalls him, it will also be in the will of Allah fear them not, nor shall they mourn (Quran 46:13) (The Noble Qur’an, 1984: pp. 682-683, chapter 46, verse 13) and say: “Nothing will ever happen to us except what Allah has ordained for us . He is our protector.” So let the believers put their trust in Allah” (Qur’an 9:51) (The Noble Qur’an, 1984: p. 252, chapter 9, verse 51).

Besides, belief in the afterlife also means understanding that this worldly life is very short, if the believer acknowledges and accepts that there is an afterlife, he will be less likely to cling to life and not be very depressed in this life when he loses something he loves, said the Prophet PBUH; “If this world were worth a mosquito wing, He would not have given an unbeliever a drink of water.” (Sunnah, 2020). Using the integration of psychotherapy with religion can be effective. For example, some methods like prayer can be just as effective as meditation. As Azhar & Varma (1995) suggest, prayer can play an effective role for people suffering from depression because prayer produces the same sense of meditation that relaxes the body, reduces tension, and promotes well-being and mental health in general elevated. Meditation practices help with concentration, increase awareness and allow the individual to control their thoughts and feelings. Worship is a form of meditation that has religious traits and would produce the same results.

El-Belhi (2012) in the Islamic tradition also spoke about ways and techniques that help to maintain a healthy body and soul in his book The Sustenance of Body and Soul. Some of the topics covered in the book were the importance and amount it takes for an individual to regulate the soul’s interests, precepts to protect soul health, precepts to restore soul health when lost, identifying the concepts and how the Symptoms of the mind are defined, and how to deal with and control depression and anxiety.

Regarding the importance of maintaining the health of the soul, he said that it is important to know how to manage the body when it is there and regenerate it when it is absent in relation to physical illnesses observed by others , it is important to use medication and control diet to maintain health or regain it when ill. Since the person is prone to physical illnesses and symptoms which we call as fever, headache and various other symptoms, we can also say that the person can also have mental symptoms like anger, anxiety, depression and hopelessness and these physical symptoms can im Laufe der Zeit nacheinander verschwinden, die psychischen Symptome sind schwer zu verschwinden, da ein Mensch in seinem Leben immer anfällig für einen Reiz ist, der ständig Wut, Traurigkeit und Angst hervorruft. Diese psychologischen Symptome lassen sich nur schwer vollständig beseitigen, da jeder sie unterschiedlich intensiv erlebt. Einige fühlen sich beispielsweise traurig, verängstigt oder hilflos, weil etwas normal erscheint, während andere in der gleichen Situation belastbar sind. Daher muss der Einzelne seine Schwächen und Stärken kennen und verstehen, seiner Seele die notwendige Pflege zukommen lassen, um sie gesund zu halten, und alles vermeiden, was zu Angst und Kummer führt.

Zweitens diskutierte El-Belhi (2012) auch Regelungen zum Schutz der Seelengesundheit. Da es für den Einzelnen erforderlich ist, seine körperliche Gesundheit zu schützen, ihre Kraft zu erhalten und sie zu behandeln, wenn sie sich in einem ungesunden Zustand befindet, indem sie sie vor äußeren Faktoren wie Hitze und Kälte schützt, die Ernährung reguliert und alles verwendet, was für die Gesundheit von Vorteil ist Körper und beseitigen, was auch immer die Krankheit verursacht. Es wird auch empfohlen, dass die Individuen die Gesundheit der Seele erhalten sollten, indem sie die negativen äußeren Faktoren vermeiden, wie das Vermeiden und Blockieren von allem, was das Herz aufgeregt und unfriedlich macht, und die Individuen sollten sich von allem, was sie hören oder sehen, fernhalten das kann Stress verursachen und zu Angst, Traurigkeit, Wut, Angst und störenden Gedanken führen.

Drittens fügte er hinzu und diskutierte darüber, wie man die Gesundheit der Seele reguliert oder regeneriert, wenn sie verloren geht. Es wird empfohlen, dass eine Person, die körperliche Symptome, Schmerzen oder Krankheiten hat, alles tun würde, um die Beschwerden zu stoppen, indem sie Medikamente einnimmt, sich weigert zu essen, was eine Ursache für die Krankheit sein könnte, und was isst oder trinkt ist gesund. Inzwischen ist auch die Gesundheit der Seele ein wichtiger Aspekt und sollte genauso betrachtet werden wie die körperliche Gesundheit. Die geistige Gesundheit kann durch Spiritualität wiedererlangt werden, die Seele kann durch innere und äußere Faktoren behandelt werden, der Einzelne kann sich selbst innerlich heilen, indem er die Kraft der Gedanken nutzt, um so ruhig wie möglich zu sein, ein Mensch sollte alle seine Gedanken behalten, die den Kummer verursachen unter Kontrolle. Zusätzlich und äußerlich durch die Unterstützung einer anderen Person kann sich eine Person besser fühlen, wenn sie Beratung oder Rat von jemandem erhält, der im Leben etwas Ähnliches erlebt und Schwierigkeiten hatte, aber einen gesunden Seelenzustand erreicht hat. Darüber hinaus sprach er auch ausführlich über die Identifizierung der Symptome von Seelenkrankheiten und definierte, dass die Konzepte wichtig sind. Um die Krankheit der Seele zu bekämpfen, ist es notwendig, die starken Teile der Seele zu identifizieren, die tugendhaft ist, wie der Verstand, das Verständnis und das Gedächtnis und was auch immer dem entgegenstehen mag, und es gibt auch eine gute Ethik oder Manieren, wie Großzügigkeit, Keuschheit und Gastfreundschaft, und die Gegenseite kann Wut, Angst und so weiter sein und wie sie die Seele beeinflussen könnten. Diese negativen Anteile können als normale Symptome wie Angst betrachtet werden, aber wenn sie schwerwiegend werden, können sie Angstzustände erreichen, die die Seele betreffen.

Abschließend ging Elbelhi auf den Umgang und die Kontrolle von Depressionen und Angstzuständen ein und betonte die Bedeutung von Depressionen als ein Thema, das volle Aufmerksamkeit erfordert, da sie eine äußerst negative Wirkung auf die menschliche Seele und das Herz haben, da Depressionen die intensivste Ebene von Traurigkeit sind verursacht Beeinträchtigungen im Leben depressiver Personen, führt sie zu Hilflosigkeit und Verzweiflung und hindert sie daran, Freude an irgendetwas zu haben, einschließlich derjenigen, die sie früher genossen haben. Treatment of depression that is experienced without an apparent reason can be achieved through several ways, such as talking to someone, establishing honesty and sincerity, trying to find happiness in things useful for the soul, and hearing whatever beautiful to the ear such as music that would help to relieve the soul from its sorrow. On the other hand, treatment of depression that is with clear apparent reason such as loss of loved ones, or failure to achieve a specific goal, can be treated externally by receiving advice from a knowledgeable person, and internally by controlling the thoughts and bearing in mind what depression is and understanding its consequences.

5. Conclusion

Depression is an age-old phenomenon in Human history. Around the world, Muslim scholars had classified it centuries before the Western scholars did and tried to treat it with different approaches. No doubt, Modern psychology has progressed enormously, and there are piles of research done in the field but it can learn profound lessons from Islamic concept of depression and Islamic approaches to depression. Understanding the Islamic approach to depression is essential as research has found that the majority of Muslims are hesitant to seek mental health help from professionals in the Western nations (Hedayat-Diba et L., 2014; McGoldrick et al., 2005) and due to the differences in their beliefs and lack of understanding of the Islamic principles on the part of the therapists or professionals in their modalities. Both front therapist and client need to understand the religious perspective to it as religion plays a profound role in the therapeutical approach among Muslims. Many Muslims might be uncomfortable in seeking help concerning mental health to avoid any conflicts with their established religious beliefs. That is why psychotherapists and counselors can also consider using certain spiritually modified cognitive behavioral therapy techniques, by using techniques drawn from the Islamic contexts rather than merely Western cognitive-behavioral therapy (Azhar & Varma, 2000; Wahass & Kent, 1997).

It is also important to note that there are weaknesses and gaps in the studies that try to apply the Islamically modified or oriented counseling treatments since implementing the Islamic method might be effective for those who are committed to Islam. Hamdan (2008) states that there are Muslim clients who are non-religious, and they may have a problem in the process of the therapy sessions since they are not willing to discuss such issues, which may lead to distressing situations. More studies in depth may be required to find out how to deal with such situations and how to approach patients by integrating Islamic principles in the most suitable way possible.

In nutshell, the aim is not to prove which approach is better but to help client do deal with the problems. If the client is a staunch believer and religion had a huge role in his life then the therapist must be equipped with the religious approaches. It may enhance the effectiveness of therapy and on another side, it may help to eradicate the reluctance towards therapy as it had been seen in many cultures.

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Surah Baqarah Ayat 213 in Arabic text

كَانَ ٱلنَّاسُ أُمَّةًۭ وَٰحِدَةًۭ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍ

Kaanan naasu ummatanw waahidatan fab’asal laahun Nabiyyeena mubashshireena wa munzireena wa anzala ma’ahumul kitaaba bilhaqqi liyahkuma bainan naasi femakh talafoo feeh; wa makh talafa feehi ‘illallazeena ootoohu mim ba’di maa jaaa’athumul baiyinaatu baghyam bainahum fahadal laahul lazeena aamanoo limakh talafoo feehi minal haqqi bi iznih; wallaahu yahdee mai yashaaa’u ilaa Siraatim Mustaqeem

Abdel Haleem Mankind was a single community, then God sent prophets to bring good news and warnings, and with them He sent the Scriptures with truth to judge between people in their differences. Only those to whom it was given, after clear signs came to them, contradicted him because of rivalry between them. Thus, by His permission, God led the believers to the truth about which they differed: God guides whom He will in a straight path.

dr Ghali Humanity was one nation; So Allah sent the Prophets, constant bringers of good tidings and constant warners, and He sent down with them the Book of Truth to judge among people about that about which they differed. And no one disagreed about it except those to whom it was brought, even after the supreme proofs had come to them, because they were unjust among themselves; So Allah guided those who believed by His permission to the truth about which they differed, and Allah guides whom He decides to a straight path.

The Pickthall people were a community and Allah sent (to them) prophets as bringers of glad tidings and as warners, thereby revealing the Scriptures with the truth for judgment between people as to what they differed about. And only those to whom (Scripture) was given disagreed about it, after clear proofs had come to them, out of hatred for one another. And Allah, by His will, guided those who believe to the truth of that about which they differed. Allah guides whoever He wills to a straight path.

Muhsin Khan Humanity was a community and Allah sent prophets with glad tidings and warnings and with them He sent the Scriptures in truth to judge between people in matters where they differed. And only those to whom (Scripture) was given differed about it, after clear proofs of hatred had come to them, one against one another. Then Allah, by His permission, guided those who believed to the truth of that in which they differed. And Allah guides whom He wills to a straight path.

Abul Ala Maududi In the beginning, all people followed the same path. (After that there was a change and differences arose). Then Allah sent prophets to bring good news to those who followed the Right Path and to warn those who deviated from it. And He sent down with them the Book based on truth, to judge between men their differences. (The differences did not arise because people were not given the knowledge of the truth in the beginning, no), differences arose between the very people who had been given clear teachings and (for no other reason) wanted to bully one another. Thus, by His permission, Allah led those who believed in the Prophets to the truth about which they differed; AIIah guides whom He wills to the Right Path.

Yusuf Ali “Humanity was one nation and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth to judge between men in matters in which they differed; but the People of the Book, after the clear signs had come to them, did not differ among themselves except through selfish obstinacy. Allah, by His mercy, guided the believers to the truth about what they differed about. For Allah guides whom He wills to a straight path.

Sahih International Mankind was [from] one religion [before its deviation]; then Allah sent the Prophets as bringers of glad tidings and warners, and sent down the Scriptures with them in truth, to judge between people about that about which they differed. And no one disagreed about the Scriptures except those to whom it was given, after the clear proofs had come to them, out of jealous animosity among themselves. And Allah guided those who believed by His permission to the truth about that about which they differed. And Allah guides whom He wills to a straight path.

For those who are looking for commentaries to help in understanding Surah Baqarah Ayat 213, we have provided two Tafseer works below. The first is the Tafseer by Abul Ala Maududi, the second is by Ibn Kathir.

Ala Maududi

(2:213) In the beginning, mankind followed a single path. (Later, this state of affairs ended and differences of opinion arose.) Then Allah sent prophets as bringers of good tidings to the righteous and as warners of the consequences of evil. He sent down with them the Book that embodies the truth, to judge among men in their disputes. And those who instituted deviant ways instead of following the truth were none other than those who had received the knowledge of the truth and clear guidance; and they did this in order to commit excesses against one another.[230] Thus, by His permission, Allah guided the believers on the right path in matters on which they differed. Allah guides whoever He wills to the straight path.

230. When the ignorant attempt to trace the history of “religion,” they tend to think that man began his life in the darkness of polytheism, and that over time, as man progressed, this darkness gradually receded and the light increased Man came to monotheism.

However, the Qur’anic version proclaims that man began his life in the full light of truth. God revealed this truth to the very first man He created, one to whom He announced the right way for man to live. After that, humanity stayed on the right path for some time and lived as one community. Later, however, people invented different ways. This did not happen because they were not told the truth. Rather, the cause was that some people willingly sought to acquire privileges, advantages, and advantages beyond their rightful limits, thereby exposing others to injustice. To enable people to overcome this corruption, God sent His prophets. These prophets were not sent to found separate religions and start new religious communities in their own name. Rather, the purpose of the prophets was to enlighten the people to the truths that had caused them to perish and to bring them together again.

Abdullah Yusuf Ali – Quran Translation

Indeed, when My servants ask you about Me, I am (them) close: I hear the prayer of every supplicant when he calls on Me: Let them also with a will hear My call and believe in Me: That they can on the right path walk.

Muhammad Taqiud-Din al-Hilali

And when My servants ask you (O Muhammad SAW) about Me, then (answer them), I am indeed close to them (through My knowledge). I answer the supplicant’s invocations when he invokes Me (without mediator or intercessor). So let them obey Me and believe in Me so that they are guided rightly.

Safi-ur-Rahman al-Mubarakpuri

And when My servants ask you (O Muhammad about Me, then answer them), I am indeed close to them (through My knowledge). I answer the supplicant’s invocations when he invokes Me (without mediator or intercessor). So let them obey Me and believe in Me so that they are guided rightly.

“Allah is the lowest of my hopes.

In my darkest time, Allah is my light.

With my weakest, Allah is my strength.

Saddest of all is Allah my consolation.”

Hard times happen to all of us. No matter how strong, powerful or confident we are, hard times will come: they will viciously impose their power on us and cause us to collapse. As powerful as we can feel one day, we can feel lost and scared the next. The hardest thing in difficult times is not to lose hope.

Allah (S.W.T.) says in the Holy Quran:

“Do not lose hope and do not be sad.” (Surat Al Imran)

We should trust our Creator Allah Almighty and realize that no matter how difficult the situation is; Allah (S.W.T) already knows. Allah sees what we are going through and only Allah knows what we can and cannot do.

Allah (S.W.T.) says in the Holy Quran:

“Allah does not burden a soul beyond what it can bear.” (Surah Al Baqarah)

Ibn Al-Qayyim said: “Sadness weakens the heart and diminishes determination and desire to move forward. And there is nothing the shaytaan loves more than the sadness of a believer.”

Because of this, be happy and optimistic. Trust in Allah’s plans. He loves us more than seventy mothers, then what demotivates us? Why do we become so rude and harsh to others when faced with failure? Why do we expect only good things to happen in our lives?

Life is a rollercoaster. There are ups and downs in everyone’s life. Don’t compare your life to others. Maybe we have something that others wish for, maybe we didn’t sleep well last night but we wake up, maybe our muscles are tired and tired but they work, maybe our wallet isn’t full but our belly is, maybe we don’t have everything we want, but we have everything we need.

Thank him for his countless blessings. Thank Him that you can afford things, just open your wallet and have a hot meal, a book, a bus/train ticket, pay for a cab fare; All of this is out of reach for those who open their wallets and find them completely empty.

There are people all over the world, right now, right now, who are without jobs, health, food, rent, etc. So just focus on what you have instead of counting your problems.

Whenever we are surrounded by happiness, we forget to pray on time, we forget to thank Him enough, we just celebrate our happiness, but when things don’t go as we planned, we only ask one question: “Oh Allah, why me?” Allah tests us with what we love, but the tears we weep with sadness do not go unnoticed. We find Allah everywhere, but we forget the fact that He is closer than our jugular vein.

Allah (swt) said:

“After a difficulty, Allah will soon grant relief (Surat Al A’raf)

Sometimes we find it difficult to think positively. We have natural feelings of fear, worry, and apprehension. In these situations we should rely completely and only on Allah (S.W.T.).

Allah (S.W.T) says in the Holy Quran:

“And whoever puts all his trust in Allah, He will be enough for him.” (65:3)

If Allah can turn night into day, then surely Allah can turn the darkness of your life into happiness and prosperity. Just trust that everything that happens in your life is a lesson for you.

Allah (S.W.T.) said:

“And whoever fears Allah. He will prepare a way for him to get out (of any difficulty). And He will supply him from (sources) he could never have imagined.”

We often fail to make enough dua or do more ibadah (worship) because we are too preoccupied with the things that are worrying us. We are commanded to make dua in difficult times. Dua can change fate, so try to make Dua in every situation.

Allah (S.W.T) said:

“Don’t be afraid; I am with you all the time, hear and see.”

Why do I firmly preach that one should never lose hope? Because this hope is the supernatural phenomenon where Allah (S.W.T) asked us to have hope and trust in Him. It gives us the strength and ability to bounce back from any obstacle we go through. Hope is the only thing that can keep us focused.

“So trust in Allah (S.W.T) and do not lose hope, just believe that a thousand beautiful things are waiting for you, while sunshine comes to those who feel rain.”

Written by Miss Sameera

Abdullah Yusuf Ali – Quran Translation

Or do you think that you will enter the garden (of happiness) without such (trials) as those who died before you? They encountered tribulations and adversities and became so shaken in spirit that even the Messenger and the believers who were with him cried out, “When (will) the help of Allah come?” Ah! Verily, Allah’s help is (always) near!

Muhammad Taqiud-Din al-Hilali

Or do you think that you will enter Paradise without such (trials) as those who died before you? Beset by severe poverty and suffering, they were so shaken that even the Messenger and those who believed with him said: “When (will) the help of Allah come?” Yes! Surely the help of Allah is at hand!

Safi-ur-Rahman al-Mubarakpuri

Or do you think that you will enter Paradise without such (trials) as those who died before you. will come) the help of Allah” Yes! Surely the help of Allah is near!