Dua For Problems In Family? The 86 New Answer

I’ve written a few posts about toxic people, but I think toxic family members deserve a post of their own. We’ll all likely encounter a toxic person or two at some point in our lives—colleagues and bosses, lovers and ex-spouses, people we thought were friends, acquaintances of friends, uncooperative neighbors, and many others.

Family members represent a group like no other because we are related to them. And that means they can be a lot harder to deal with just because we think we can’t get rid of them. It’s a lot more complicated when people are blood relatives and because you’re family you probably need to be around them on many occasions.

Up close, toxic family members can include your parents, siblings, aunts, uncles, grandparents, and anyone distantly related to them. It’s hard to cut people off when others close to you are still dealing with them. It’s hard to cut people off when other family members have a particular opinion and are trying to interfere. Having relatives complicates things, but the fact of the matter is that we can, and often must, exclude certain family members from our lives when all else fails.

But first of all, to double check, what makes a person toxic? Here are just some of the basic properties.

you manipulate. They will do anything to control you and any situation that they believe is in their best interest.

They blame others for everything, especially things about themselves that they don’t want to acknowledge. They rarely say they apologize for their actions.

They take no responsibility for their own actions. In your opinion, you can’t go wrong.

They don’t care about the thoughts, feelings, and needs of others.

They are often critical, judgmental, and cruel. There’s just no emotional filter and see no reason to control how they express themselves – yelling, swearing, and worse.

They make you feel guilty for things you didn’t do.

They lie and cheat to get their way.

Here are five ways to deal with toxic family members.

1. Create boundaries. OK, easier said than done, but very important to do. Sure, it’s easy to get caught in the web of toxic behavior when you’re new to the game, which means you’ve only just begun to experience what it’s like to be around a toxic person. If you’re experienced, that means you’ve probably already ridden a few laps with family members and got the hang of it. (In reality, you never really get the hang of it or want to.)

Learning how to set boundaries can take time, especially if your family or certain family members have few or no boundaries. The point is, toxic people don’t want you to have boundaries because it’s harder to control someone who isn’t easily accessible to them. A toxic person thrives on pushing other people’s boundaries. That way, they can say and do whatever they want, whenever they want. Creating boundaries limits much of their behavior.

2. Limit your contact. This can be difficult, especially as family members often get together on different occasions. And while you may not be able to avoid this contact entirely, you can find ways to ensure you surround yourself with people you get along with to isolate yourself from a toxic family. And for heaven’s sake, don’t get cornered alone in a room.

Do not confide in a family member who has proven to be someone you cannot trust. Don’t share personal information that could be used against you. If you need to communicate at all, keep it straightforward and simple. The second you sense an argument or confrontation, don’t intervene. Better leave the room as soon as possible.

3. Don’t intervene. Aside from limiting your contact, it’s important not to interfere in interactions, especially if they’re provocative and argumentative. It’s sometimes hard to keep your mouth shut when someone says or does rude things, but it’s important to learn to do it for your own good and health. Anything you say can be used against you, and nothing you say will change anyone’s mind anyway.

Remember that a toxic person’s goal is to control and break you down so that you can be easily manipulated.

4. Build a solid support system. In the face of all the negative behavior, you can definitely use the support and strength of kind hearted people who want to recognize you for who you are. Surrounding yourself with people who genuinely care about you and don’t want you to get hurt goes a long way to diluting any negativity you may have in the family around you. These friends and supporters act as a buffer between you and those you want to pull in and control. They will also act as a reasonable sounding board in case there is any doubt about what you are experiencing.

5. Cut off all contact. When all else fails, when you’ve gone as far as you can go, when no other outcome (or worse outcome) is expected, it’s time to sever all ties with a toxic family member. You obviously try every possible way to change the behavior. And maybe you keep trying to communicate differently to make the relationship work, at least partially.

When you’ve done everything you can and things stay the same, you know you’ve tried what’s possible. No guilt, no regrets, no shame. The last and only solution is to preserve your own integrity and sanity and let go of your relationship with your toxic family member. I call it “let them play solitaire”. The Toxic Game requires at least two to play, but if one person folds, there’s only one left to play the game – and they don’t enjoy it.

This is part 4 of my Dua series. You can read Part 1 – Why I love Dua as a Muslim, Part 2 – How to get your Duas accepted and Part 3 – How I start and end my day with Dua.

Everything in our lives that the Almighty decides for us is perfect and balanced. The wisdom behind why we are tried with hardships is known to Allah SWT and sometimes it is revealed to us when we have the knowledge.

As believers and especially when we know about our beliefs, we begin to understand that whatever Allah SWT chooses for us is for the best. We realize that all good and bad, pleasant and unpleasant, and all of life is a test. Therefore, we should never lose hope because of the difficulties we face.

We must accept that these exams are either:

Atonement for our sins.

A means of elevating our status in the eyes of our Lord.

It can be a form of spiritual elevation.

A means of attaining closeness to Allah SWT.

It may be necessary for us to grow as human beings.

The scholars have mentioned that our exams:

Filled with subtle blessings that we don’t realize but are there nonetheless.

That we put our trust in Allah SWT and accept His decree while making every effort to alleviate our difficult situation.

That we should focus on being satisfied with Allah’s Qadr by seeking His reward and remaining steadfast in our belief.

To remind ourselves that our situation could always be much worse.

Remembering that the tribulations and sufferings of this world pale in comparison to eternity and what will happen to us after death.

Sometimes suffering in this world can be an indication of how little we will be able to endure the sufferings of the next world.

Allah SWT says:

“Perhaps you may hate something, but it turns out to be better for you” (Quran 2:216).

The Prophet PBUH confirmed this when he said:

“How amazing is the cause of the believers! Allah does not decree anything for the servant except that it is good for him.” – (Ahmed)

The Sahaba, Hadrat Umar (R.A.) highlighted some of the blessings of trials when he said:

“I have never been afflicted with any trial except that Allah gave me four blessings with it: It was not in my religion; I was not prevented from being content; it was no worse than it was; and I hoped for reward thereby.”

Ibn Al-Qayyim defined Dua as:

“Ask what benefits the person and ask that what harms them be eliminated or repelled (before it gets to them).

Yasir Qadhi mentions in his famous book Du’a The Weapon of the Believer:

“How great is the mercy of Allah, who has given the weakest of the weak a weapon with which to fight the greatest tyrant and oppressor! Because dua is a weapon that anyone can afford and nobody needs to be taught how to use. The dua of the oppressed and those who have been wronged is surely answered.”

We are granted justice by every oppressor, Allah SWT assuring us that the oppressed’s dua has no barrier and will be answered even if the oppressed is an infidel!

If more people followed this, they would be very afraid of abusing another person. The Prophet mentioned:

“Allah says: ‘Beware of the supplications of the oppressed even if he is an unbeliever, for there is no barrier between him and Allah.'” – Ahmad

Prophetic Supplications for Needs and Trials

I want to share the Duas I included in my daily morning and evening Adkhar that changed my life! I can’t imagine living without saying them and my only regret is that I didn’t know them sooner. Although it always makes me feel better to remember that I can teach my children the benefits of Dua so they can integrate it sooner than I did alhumdulillah.

Dua #1

This dua is said to protect us from despair, sadness, fear, sloth and low iman. I do this prayer every day unless I forget. Prophet PBUH made this dua consistently and many of the Companions heard him repeat it over and over again.

I love saying this dua especially at times when our finances are tight, I’m stressed or depressed, my Imaan needs a boost and when someone isn’t treating me fairly. I’ve seen the utility of this dua and it’s one of my absolute favorites!

ا إِنِّي ا ا ا وَالْحُزْنِ وَالْعَجْزِ وَالْكَسَ وَالْبُخْ ْبُخْ وَضَلَعِ الَبَةِ الرِّجَenchِ

Allahumma inni a’udhu bika minal-hammi wal-Ḥuzni wal-‘ajazi wal-kasli wal-bukhli wal-jubni wa ḍala’id-dayni wa ghalabatir-rijal.

“O Allah, I seek refuge in You from fear and suffering, weakness and laziness, avarice and cowardice, the burden of debt and from being overwhelmed by men.” (Bukhari)

Dua #2

This supplication along with Dua #1 is the perfect duo for times of debt and job loss. When we face financial difficulties in our life, we feel anxious and worried.

I speak from experience when I say that Dua #1 and Dua #2, read daily, have helped my family through tough years of financial stress. So amazing is the power of Dua, subhanallah!

I

Allahummak-finee bihalalika ‘an haraamika wa ‘agninee bifadhlika ‘amman siwaaka.

“O Allah, fill me with what You have permitted instead of what You have forbidden and make me independent of everyone else except You.” (Tirmidhi)

Dua #3

This dua is one of the requests of the afflicted. The Prophet ﷺ advised his daughter Fatima R.A. to say it morning and evening.

You ask Allah SWT not to leave you alone because if you trust in Him your affairs will be fine. You may misjudge, be guided by your desires, or lack wisdom, so ask the One who constantly runs the affairs of the world not to leave you to your own devices.

When you are in need, you should hope for Allah’s mercy and expect Him to take care of all your problems. Just knowing that brings me instant relief – what could be better?

I

Allahumma rahmataka arju fala takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni kullahu la ilaha ila anta

“O Allah, I hope for Your mercy. Don’t leave me alone for a blink of an eye. Correct all my affairs for me. There is none worthy of worship but you.”

Dua #4

A beautiful dua to ask our merciful Lord to ease our affairs. I love saying this dua as it helps me cope with the tough daily tasks of parenthood and the endless list of tasks and responsibilities we do throughout the day.

اللّهُمّّ ل ل سَْلَ إلا ما جá ْلْ trip

Allahumma la sahla illa maa ja’altahu sahlan, wa anta taj’alu l-hazna idha shi’ta sahla.

“O Allah! There is no ease except what You make easy, and indeed, if You will, You make difficulties easy.” – (Sahih Ibn Hibban)

Dua #5

Prophet PBUH said this dua when he was in need. I love it because it confirms my belief that Allah is the only one in command and that the actions of others are only permissible by His will. I’m reminded that he knows best why things happen and we don’t.

للهَ إا specific العَ ا ل إ ا ا ل ا ا ا ا ا ا ا ا ا ا ا ا ا ا ا ا ا الأَرْضِ العَرْشِ اificعَرْشِ

La ilaha illa Allahu l-Alimu l-Halim. La ilaha illa Allahu Rabbu al-Arshi al-Azim. La ilaha illa Allahu Rabbu s-samawati wa Rabbu al-ardi wa Rabbu al-Arshi al-Karim.

“There is no god but Allah, the Knower, the Gentle. There is no deity but Allah, the Lord of the Great Throne. There is no god but Allah, Lord of the heavens and Lord of the earth and Lord of the Noble Throne.” – (Bukhari)

Dua No. 6

The Prophet said:

“There is no one who says morning of every day and evening of every night: ‘In the name of Allah, by whose name nothing on earth or in heaven can harm, and He is the All-Hearing, All-Knowing’, three times, but nothing will harm him. “ – (Abu Dawood) read

Bismillahil-ladhi la yadurru ma’as-mihi shai’un fil-ardi wa la fis-sama’i, wa Huwas-Sami’ul-‘Alim

“In the name of Allah, by whose name nothing harms on earth or in heaven and He is the All-Hearing, the All-Knowing.”

Dua #7

I really admire the simplicity of this dua. It reminds me to put my trust in Allah and keeps my heart strong. I know that my love for Him is sufficient and completes me as no human love can.

This is a nice dua to say when someone hurts you or you are suffering from heartbreak because you are reminded that only Allah SWT never disappoints.

”

Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul- ‘Arshil -‘Adheem

“Allah is enough for me. There is none worthy of worship but Him. I have put my trust in him, he is the lord of the majestic throne.” (Sahih)

Dua No. 8

A reminder that we are vulnerable beings and only succeed by the grace of Allah SWT. Only he can get us out of our misery and make our lives better.

”

“Innaa lillaahi wa ‘innaa ‘ilayhi raaji’oon, Allaahumma’-jurni fee museebatee wa ‘akhliflee khayran minhaa.

“We are from Allah and to Him we will return. O Allah, save me from my distress and bring me something better afterwards.”

Dua No. 9

Allah SWT does not need anyone to sustain Him and He is the one who sustains all things at all times and in every way.

Saying this dua means seeking relief, help, and deliverance from danger or distress. When the Prophet PBUH was beset by a stressful trial, he would say:

بِرَحْمَتِكَ أَسْتَغِيْث

Ya Hayyu Ya Qayyum! Bi rahmatika Astagheeth!

“O Living and Eternal Sustainer! By your mercy I seek relief!” – (Tirmidhi)

Dua #10

I love this dua because it gives peace to my heart as I am reminded that I should feel contentment through my blessings and I ask Allah SWT to give me something better than I have.

ا بِمَ بِمَ وَبَ وَبَ وَبَ ِيْ ِيْ وَ وَ وَ وَعَ كُ كُ غ غ what و وَ وَ وَوَ عَ كُ كُ غ غ OK. – (Bukhari)

Dua No. 11

This is the supplication of Prophet Yunus A.S. who invoked Allah SWT while in the belly of the whale. The Prophet said:

“No Muslim says it, in any situation whatsoever, except that Allah Most High answers his call.” – (Tirmidhi)

A jewel of a dua that is short, sweet and effective for gaining Allah’s SWT mercy during a difficulty or trial.

الظّالِمِيْنَ

La ilaha illa Anta, Subhanaka, inni kuntu mina z-zalimin.

“There is no deity but you. Glory to you! Verily, I was among the evildoers.” – (Quran 21:87)

Dua No. 12

This dua is dear to my heart because it is the dua Queen Asiya (R.A.) made to Allah SWT when her own husband, the evil Pharaoh, was torturing her and was about to crush her to death by a giant rock. She invoked Allah SWT with this dua and He took her life before the rock touched her. Imagine the effects of this Dua Subhanallah!

رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ

Rabbib ni lee ‘indaka baytan fil Jannah

“My Lord! Build me a home with You in paradise…”

Her full dua was:

“My Lord! Build me a home with You in Paradise and save me from Fir’awn and his work and save me from people who are evildoers.” – (Quran 66:11)

In Part 5 of my Dua Series, The Duas I Say for Protection, I will share the Duas you can say to help you and your family get extra protection from Allah SWT.

*My reading recommendation*

How often do you want to make a heartfelt dua but struggle to convey your words to Allah? Or do you feel like you’re at a loss for words even when you make a general dua? Well, we’ve put together a step-by-step guide on how to make your duas more effective. We have highlighted both the etiquette and actions of dua which will help bring more substance and purpose when asking or speaking to Allah (swt) in general.

“And if my servants ask you about me, then I am certainly very near; I hear the supplicant’s prayer when he calls upon Me, so they should heed My call and believe in Me so that they may walk on the right path.” [2:186]

Etiquette of your Dua:

1. Start with Salawat on the Prophet Saw (Allahummasalli…)

The Prophet (saws) said: “Every Dua is withheld until you send blessings to the Prophet.”

2. Use Allah’s beautiful names to invoke Him. B. Al-Rahman, Al-Raheem, Al-Khaliq

3. Praise Allah as He deserves

4. Face the Qibla

‘Umar (ra) narrated: “…then the Prophet (saw) turned to look at the Qibla, then stretched out his hands and started shouting to his Lord.”

5. Raise your hands to the position where you will make dua

6. Trust that your dua will be accepted and Allah will respond in one way or another

Ibn al-Jawzi (r.) said. “I think part of the test is when a believer pleads and doesn’t get an answer, and he repeats the dua for a long time and sees no sign of an answer. He should realize that this is a test and needs patience.”

7. Ask often – don’t lose hope. Remember, Allah’s kingdom is vast, so don’t limit yourself when asking anything of Him.

8. Be firm in your request – i.e. do not say “Allah forgive me if you wish it”, but ask Allah for exactly what you want.

Content of your dua:

1. Ask Allah for exactly what you want. Talk to Allah as if you were having a conversation with Him. Describe to him what’s on your mind. tell him how you feel Be very precise in your dua.

2. When making dua for all Muslims around the world, don’t just end it with “Allah help all Muslims”. Better be specific, describe to Allah what is going on. Ask Him specifically for those in Rohingya, in Syria, in Gaza, etc. For that, you need to be aware of what is happening with our brothers and sisters around the world. Do your research, stay alert and dua them all.

3. Sometimes when making dua we run out of things to say so we say “ameen” and finish our dua quickly. However, don’t give up when you face this stillness in your dua, stay as you are, you will eventually come up with many more things to dua for.

4. Finally, end your Dua by saluting the Prophet (saw).

We hope you find this guide useful as it will help you structure your dua more efficiently. We pray that Allah (swt) will accept your duas and grant you what is best for you. Please use this guide on the blessed days of Hijjah so that you can get the maximum benefit from it on those blessed days.

Summer is for playing, relaxing and vacationing. When schools are closed, families gather with relatives; whether near or far, children spend time with grandparents, aunts, uncles and cousins.

In Islam, maintaining family relationships is paramount. The Holy Quran says: “And beware of God (your duty) in whose name you claim [your rights] from one another and [towards] the bonds of relationship; verily, God is always watching over you!” (4:1)

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The descendant and successor of Prophet Muhammad, Imam Jafar As-Sadiq, was asked about this verse. He said: “It means the family relationship. Surely God Most High commanded it to be looked at and magnified it.

Maintaining kinship ties is called silat ur-rahm in Arabic. The exact meaning of the word rahm is “womb”. It derives from the Arabic root word raheem, meaning “to have mercy.”

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Two of the 99 names for God in Islam are Ar-Rahman and Ar-Raheem, which derive from the same root.

There is a proverb in which the Almighty says: “I am the Lord! I am ar-Rahman [the Beneficent]! I created “rahm” [the womb, the relationship] and derived its name from mine. So whoever was watching [i.e. Relatives watching] I would watch him and whoever cut it I would cut him.”

And so, maintaining family ties is a duty in the Islamic faith. This means having good relations with one’s relatives, loving them, respecting them and helping them.

Protection of relationship with relatives is promoted in such a way that relatives have been mentioned 23 times in the Holy Quran along with some valuable rules related to them. “And give the relatives their due.” (17:26)

“And worship God, and join no one in worship, and do good to parents and relatives.” (4:36)

Also in this verse parents and relatives are mentioned right after God mentioned himself. Also, connecting with relatives despite negative behavior toward them is Islamic philosophy of turning the other cheek.

The Holy Prophet said, “Never break your relationship with a member of your family, even if he breaks his relationship with you.”

Islam posits that maintaining relationships with family members prolongs life and increases livelihood. The Holy Prophet (sa) said, “Whoever wishes to increase his livelihood and delay the day of his death, then he should pay attention to his relatives.”

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The opposite, the separation of family ties (qata-ur-rahm), is intolerable. In two places in the Qur’an, the Almighty cursed the one who severed family ties without legitimate reasons acceptable in Islam.

Everyone has rights over one another, and the rights of family members among one another are recognized by the Prophet’s great-grandson, Imam Sajjad, who is the fourth successor after him.

In his treatise on rights he says: “The rights of your womb relatives are many; they are related to you to the extent of the connection of the womb relationship.

“Your mother’s rights are most incumbent on you, then your father’s rights, then your child’s rights, then your brother’s rights, then the rights of the next-neighbor, then the right of the next-neighbor – that is, the most worthy of the next worthy.”

Fatima Kermalli is a member and Sunday School teacher at the Shia Ithna Asheri Jamaat in Pennsylvania, Allentown.

The Prophet (saws) said: “Du’a is worship itself”. Then the Prophet (saas) recited this verse: “Your Lord says: “Call on Me and I will answer you. ‘. [Tirmidhi]

As we maximize our worship this Ramadan, Du’a is an essential act that we definitely cannot miss. This article is a comprehensive guide to creating du’a, including the etiquette of preparing for du’a, what your du’a should include, and how our attitude towards du’a should be!

May Allah (swt) accept your and our du’as, Amin!

How should we prepare for Du’a?

Alhamdulillah you can invoke Allah anytime. You can do du’a as soon as you wake up or fall asleep, in public or private, as a conscious choice or as an instinctive reaction to difficulties. You can also make du’a in any language and for any want or need (as long as you are not asking for anything sinful or wanting to harm others).

However, there is a beautiful etiquette (adab) for making du’a that will prepare you mentally and spiritually for this significant worship in sha Allah.

1: Perform wudu

It is NOT mandatory to do wudu before du’a. However, performing wudu is a way to purify oneself and get into the right mindset to converse with Allah.

Abu Musa Al-Ash’ari (ra) narrated that after the battle of Hunain, the Prophet (saas) called for water, performed wudu, then raised his hands and said: “O Allah! Forgive Ubaid Abi Amir!” [Bukhari]

2: Face the Qibla

Again, it is NOT mandatory to face the qibla while doing du’a. However, the Prophet (saas) sometimes did this as described in the following narration:

Abdullah bin Zaid (ra) narrated: The Messenger of Allah (saas) went to this musalla (prayer place) to offer Istisqa prayer (a prayer for rain). He invoked Allah for rain and then turned to the Qibla and turned his cloak inside out…” [Bukhari]

3: Raise your hands

SubhanAllah, raising our hands in Du’a is a Sunnah with such a beautiful meaning behind it! We encourage you to remember the following hadith every time you raise your hands:

The Prophet (s) said: “Verily, your Lord – blessed and almighty is He – is timid and exceedingly generous. He is shy when His servant raises his hands to Him (in Du’a) to send them away empty. [Abu Dawud]

4: Invoke Allah in a low voice

Abu Musa Al-Ash’ari (ra) said: We were in the company of the Prophet (saw) on a journey and whenever we climbed a high place we used to say Takbir (in a loud voice). The Prophet (saas) said: “O people! Be kind to yourself, for you are not calling on the deaf or on the absent, but you are asking the All-Hearing, the All-Seeing”. [Bukhari]

The above hadith is a nice reminder that when you make a private du’a, Allah is always close to us and there is no need to be loud! As Allah says: “And remember your Lord with your tongue and in yourself, humble and with fear, without loud words, in the morning and in the afternoon, and do not be of those who are lax.” [The Noble Quran, 7: 205]

This is not only true in our private rooms, but also when we are doing du’a in a mosque – it is better not to disturb the people around us. It often happens that we get emotional and start crying – and the Prophet (saas) used to cry during Du’a! – but as we speak, we should be careful to keep a low tone.

In summary, the best way to prepare for du’a is to do wudu, face the qibla, raise your hands and call out to your lord in a low voice.

What should we include in our du’a?

Aside from preparing for Du’a, there is also proper etiquette for what we should say after raising our hands. This is NOT mandatory, but again, it is highly recommended! Of course, we should try to invoke Allah in a way that is pleasing to Him, as taught to us by our Prophet (sws).

1: Start with praise

Do not rush into your du’a without first praising Allah and then sending prayers to our beloved Prophet (saw):

The Prophet (s) said: “When any of you has performed salah (prayer) and wants to pray, he should start by praising and glorifying his Lord (swt) and then send prayers to the Prophet (s). Then he can ask for anything he wants. [Tirmidhi]

2: Call on Allah by His name

Allah says: “And Allah belongs the Beautiful Names, so invoke Him through them.” [Noble Qur’an, 7:180]

There are SO many names you can use to invoke Allah – but the above are some of the most commonly used. Remember to choose the most relevant name for your du’a. When asking for forgiveness you can use Al-Ghafur; If you need help with a problem, you can use Al-Wakil.

You can invoke Allah by His names in several ways which we have illustrated below:

‘Ya Allah, you are Al-‘Afuww; you love to forgive, so forgive me’.

“Ya ‘Afuww, you love to forgive, so forgive me”.

“Ya Allah, you are the most forgiving of all forgivers, so forgive me”.

If you want to call one of these names directly (O’ Afuww / Ya ‘Afuww), you don’t need to pronounce the two letters before the hyphen.

3: Ask for everything you need

It is extremely important to include everything you need and want while making du’a without holding back. No wish is too great for Allah to grant. The Messenger of Allah (sws) said: “If any of you invoke Allah, let him hope for the greatest. Verily, nothing is greater than Allah. [Ibn Hiban]

We previously published an article about Prophet Sulaiman (as) making three HUGE du’as while building the Masjid Al-Aqsa which Allah replied:

SubhanAllah, we should all learn from the example of Sulaiman (as) and never put limits on our du’as! (You can read the full story of this du’a here).

4: Make du’a for others

Don’t miss making du’a for other people! The Messenger of Allah (saas) said: “No Muslim servant asks behind his back for his brother unless an angel says: ‘And the same for you.'” [Muslim]

It is also important to make du’a for the ummah in general, for example by saying: “Our Lord, forgive all believers”. As the Messenger of Allah (sws) said: “Whoever seeks forgiveness for the believing men and women, Allah will record from every man and woman a good deed.” [Tabarani]

5: End with ‘Amin’

When you have finished supplication to Allah, say “Amin” to seal your du’a:

As reported by Abu Zuhayr: “One night we were going out with the Messenger of Allah (sws) and a man came to us who was earnestly asking Allah for something. The Prophet stopped and listened to him, then said, “It must be so if he seals it.” A man among the people said, “With what does he seal it?” finished with Amin, it will be so…”’ [Abu Dawud]

After saying ‘Amin’, wipe your hands over your face as it is Sunnah: ‘Umar Ibn al-Khattab (ra) said: ‘When the Prophet (saas) raised his hands in supplication, he did not lower them until he wiped his face’. [Tirmidhi]

In summary: Your du’a should include praise for Allah and prayers for the Prophet (saws), calling on Allah by His name, asking for every matter, big or small, making du’a for others and finishing with Amin.

How should our attitude towards du’a be?

First, we should absolutely not be shy or shy about asking for anything. Allah loves that we turn to Him and supplicate, and He will never tire of meeting our needs or granting us forgiveness.

The Messenger of Allah (sws) said: “Ask Allah for His favor. Verily, Allah Almighty loves to be asked, and among the best acts of worship is to wait in anticipation of relief. [Tirmidhi]

Secondly, it is extremely important to trust in Allah and to have the certainty that He will answer our du’as.

The Prophet (saas) said: “There is no Muslim who calls on Allah without sinning or cutting family ties, without Allah giving him one of three answers: He will fulfill his prayer quickly, He will do it for him in the After that, or He will turn away a similar evil from him. They said: “In this case we will ask for more”. The Prophet said: “Allah has more”. [Ahmad]

Therefore, while making du’a, we should not hesitate or be unsure; and after that we should not question whether Allah has answered our du’as or not.

Third, we should be patient while waiting for an answer from Allah.

The Prophet said: “The slave’s supplications will continue to be answered as long as he does not ask for sin or cut family ties and he is not impatient.” They said: ‘O Messenger of Allah, what is his impatience?’ The Prophet said, “He says, ‘I kept praying, but I didn’t see any answer.’ He gets frustrated by this and gives up supplication.” [Bukhari]

SubhanAllah, we must always remember that Allah is Ash-Shakur (The Recognizing) and Ar-Rahman (The Most Gracious or Merciful); therefore we can never doubt that He hears our Du’a and He will respond in the best way for us.

We would like to close on one last point: good deeds increase our du’as. Allah says: “To Him good words rise and righteous actions exalt them”. [The Noble Quran, 35:10]

Just like Sulaiman (as) supplicated Allah while doing a good deed for Him – rebuilding Masjid Al-Aqsa – we too should fill our days with good deeds while supplicated to Allah! From donating to those most in need to honoring His Blessed Masjid, there are so many ways we can show our sincerity to Allah and our desire to please Him. While awaiting His answer to our Du’as, we should never become impatient – rather, we should intensify our righteous deeds for His sake!

Here is a brief synopsis of this article:

The best way to prepare for du’a is to do wudu, face the qibla, raise your hands and invoke your Lord in a low voice.

Our du’a should include praise for Allah and prayers for the Prophet (saws), calling on Allah by His name, asking for every matter big and small, making du’a for others and ending with Amin.

Our attitude towards Du’a should be one of sincerity, trust, trust in Allah and patience in awaiting His reply, and good deeds uplift our Du’a.

We hope this article has been helpful to you. May Allah accept our du’a and make us those who never give up du’a, Amin!

Muslim Hands is an award-winning charity founded in 1993 to help people in need of emergency assistance and to address the root causes of poverty. This Ramadan you can be the answer to many Du’as! You could sponsor an orphan, give water to Yemen and even build your own mosque. Visit our complaints page to provide emergency assistance or call us on 0115 911 722 to find out more.

February 1, 2022

The following article is an excerpt from Shukr: An Inspirational Dua and Gratitude Journal for Women by Gabrielle Deonath, available today!

This diary was created especially for you – the modern Muslim woman. While a number of gratitude or prayer journals are available for women of other faiths, few of these books are aimed directly at Muslimah.

As women, we are often overwhelmed with responsibilities and commitments in various areas of our lives, especially our careers and personal relationships. I feel this pressure in my own life, even as a single woman in my twenties. Although I have no home to run or children to care for, I still feel like there are not enough hours in the day to take care of myself the way I should – physically, mentally, emotionally, and spiritually. When I have to choose how to practice self-care, I’ve often put my faith at the bottom of the to-do list. The more women I speak to, the more I realize how common this problem is for many of us of all adult ages.

Shukr aims to help you prioritize your relationship with Allah (SWT) by giving you space to reflect on hadiths, duas and ayas from the Quran in small morsels that fit into your busy schedule. This journal is divided into six sections that focus on issues relevant to our daily lives: Faith and Worship, Relationships, Growth and Success, Health, Community, and Reflections

My personal relationship with Islam and Allah is constantly evolving. It has ebbed and flowed at various stages of my life, but I am grateful that something keeps drawing me back to Allah (SWT), affirming my iman and continuing to keep faith at the center of my life.

I don’t know about you, but I feel so much gratitude at this moment. I hope reading a small part of my story inspires you to reflect on the divine ways that Allah (SWT) has drawn you towards in your life and I hope it inspires you to shukr in the depths of your heart as you begin to feel this diary. If you take away anything from this diary experience, I hope it is this: If you seek Allah (SWT), He will be there.

8 Tips for Making Dua, by Shukr

When you make dua it is your one on one time with Allah (SWT) to ask for whatever you want and to speak from your heart. To increase the likelihood that your prayers will be accepted, consider the following eight tips:

1. Say your duas out loud.

Don’t recite your prayers too loudly or too quietly, but find a way in between. [Qur’an, 17:110]

2. Start praising Allah (SWT).

Amr bin Malik Al-Janbi narrated that he heard Fadalah bin ‘Ubaid say: “The Prophet (saww) said: ‘If any of you make salat, then let him start expressing his gratitude to Allah and praising Him…'” [Jami at-Tirmidhi]

3. Send prayers to the Prophet (SAW).

“…Then let him send salat to the Prophet (SAW), then let him supplicate for it whatever he wants.” [Jami at-Tirmidhi]

4. Mention the Attributes of Allah (SWT) using the Ninety-Nine Names in a manner related to your Duas.

Allah has the most beautiful names. So invoke Him through them.” [Qur’an, 7:180]

5. Ask for forgiveness.

Under the authority of Anas (RA) who said: “I heard the Messenger of Allah (SAW) say: “Allah Almighty said: ‘O son of Adam, as long as you call on Me and ask Me, I will forgive you for what You did and I won’t mind. O son of Adam, if your sins reached the clouds of heaven and you asked my forgiveness, I would forgive you. O son of Adam, were you to come to me with sins almost as big as the earth and then face me and not ascribe me a partner, I would bring you forgiveness almost as big as them.’” [40 Hadith Qudsi ]

6. Mention good deeds you have done for Allah (SWT).

‘Abdullah bin ‘Umar narrated: The Prophet (saw) said: While three men were walking, it started to rain and they took shelter in a cave in a mountain. A large stone rolled down from the mountain and closed the entrance to the cave. They said to each other: “Remember good deeds that you did only for the sake of Allah and invoke Allah referring to those deeds so that He may remove this stone from you.” [Sahih al-Bukhari]

7. Make dua for others.

Abu Dharr narrated that Allah’s Messenger (SAW) said: “There is no believing servant who supplicates for his brother behind his back (in his absence) lest the angels say: ‘The same be for you.'” [Sahih muslim ]

8. Do dua often and not only in times of need.

Abu Hurairah (RA) narrated: The Messenger of Allah (SAW) said: Whoever wishes Allah to answer him in distress and sorrow, let him pray abundantly when he feels well. [Jami at-Tirmidhi]

For reflections, encouraging hadith and more to help you in your Shukr practice read Gabrielle Deonath’s brand new book, Shukr.

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 and blessings 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 marks 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.

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 provide a broader overview 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 tends to be 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 considered an act of ibadah.Mental health is the optimal execution of mental functions in daily life, resulting in productive day-to-day business, satisfying relationships, and the ability to adapt to change and cope with adversity coping in life.It refers to the general well-being of an or ganism, 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 the Islamic perspective.

Depression is an emotional condition that is known to all but not experienced by everyone. 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 restlessness that can be explained as the most extremist and profound state of sadness, while unrest 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 faced with the greatest problems, 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 individuals moving 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 eines anderen kann sich ein Mensch besser fühlen, wenn er 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.

family support

Volume 7, Book 64, Number 263:

Narrated by Abu Mas’ud Al-Ansari: The Prophet said, “If a Muslim spends something on his family in order to obtain Allah’s reward, it will be considered sadaqa on him.”

Narrated by Abu Huraira: Allah’s Apostle said: “Allah said: ‘O son of Adam!

Narrated by Abu Huraira: The Prophet said: “The one who takes care of a widow or a poor person is like a mujahid (warrior) who fights in the cause of Allah, or like the one who performs prayers all night and all day fasts.”

Narrated by Sad: The Prophet visited me in Mecca when I was ill. I said (to him): “I have property; may I inherit all my property for Allah’s cause?” He said no.” I said, “Half of it?” He said no.” I said, “A third of that?” He said: “A third (is fine) but it’s still too much because you had better leave your heirs rich than leave them poor and begging for morsels of food you put in your wife’s mouth. However, Allah restore you so that some people may benefit from you and others may be harmed by you.

Narrated Al-‘Amash:

Narrated by Abu Huraira: “The Prophet said: ‘The best alms are those given when one is rich, and a giving hand is better than a receiving hand, and you should first start supporting your loved ones.’ A woman says, ‘You should either feed me or divorce me.’ A slave says, “Give me food and enjoy my service.” A son says, “Give me food; to whom do you leave me?” The people said: “O Abu Huraira! Have you heard that from Allah’s Apostle?’ He said, ‘No, it is from myself.’

Narrated by Abu Huraira: The Apostle of Allah said: “The best alms are those you give when you are rich and you should first start supporting your loved ones.”

Narrated by ‘Umar: The Prophet used to sell the dates of the garden of Bani An-Nadir and store enough food for his family to meet their needs for a whole year.

Narrated by Malik bin Aus bin Al-Hadathan: Once I went to visit ‘Umar (bin Al-Khattab). (While I was sitting there with him, his gatekeeper Yarfa came and said: “Uthman Abdur Rahman (bin ‘Auf), Az-Zubair and Sad (bin Abi Waqqas) request permission (to meet you).” ‘Umar said: ” Yes. So he let them in and they entered, saluted and sat down. After a short while, Yarfa came again and said to ‘Umar: “Shall I let in ‘Ali and ‘Abbas?” ‘Umar said: “Yes.” He let them in, and as they entered they saluted and sat down: ‘Abbas said, “O chief of the believers! Judge between me and this one (‘Ali).” The group, ‘Uthman and his companions Sad, ‘O chief of the believers! Judge between them and exonerate one from the other.” ‘Umar said. Wait! I beseech you by Allah, by whose permission both heaven and earth stand firm! ) do not inherit anything to our heirs, but whatever we do left shall be given as alms.” And by that the Apostles of Allah meant themselves? Abbas A and said. “I beseech you both to Allah, you know r that Allah’s Apostle said that?” They said: “Yes.” Umar said: “Well, let me talk to you about this matter. Allah favored His Messenger with some of this property (spoils of war) which He did not give to anyone else. And Allah said: “And what Allah bestowed upon His Messenger (as Fai Booty) from them, for which you did not undertake an expedition either by cavalry or by camels. . . Allah is able to do all things.’ (59.6) So this property was specially granted to the Messenger of Allah. But by Allah, he has not withheld it from you, nor has he kept it for himself and deprived you of it, but has given it all to you and divided it among you until only this was left of it. And from this property, Allah’s Apostle provided for his family’s annual needs, and what was left he would spend where Allah’s property (the income of zakat) used to be spent. Allah’s Apostle did so all his life. Well, I beseech you to Allah, do you know that?” They said: “Yes.” Then ‘Umar said to ‘Ali and ‘Abbas: “I beseech you to Allah, do you both know that?” They said: “ Yes.” ‘Umar added: “When Allah took His Messenger, Abu Bakr said: ‘I am the successor of Allah’s Messenger. So he took over this property and did with it the same thing that Allah’s Apostle used to do, and you both knew all about it at the time.” Then ‘Umar turned to ‘Ali and Abbas and said: “You both claim that Abu-Bakr was like that and so! But Allah knows that he was honest, upright, pious and righteous (in that matter). Then Allah caused Abu Bakr to die and I said: ‘I am the successor of Allah’s Apostle and Abu Bakr.’ So I kept this property in my possession for the first two years of my rule and I used to do the same with it as Allah’s Apostle and Abu Bakr used to do. Later they both (‘Ali and ‘Abbas) came to me with the same claim and the same problem. (O ‘Abbas!) You came to me demanding your share from (the inheritance) of your brother’s son, and he (‘Ali) came to me demanding his wife’s share from (the inheritance) of her father. So I said to you: “If you wish, I will hand over this property to you on condition that you both promise me before Allah that you will manage it in the same way as Allah’s Apostle and Abu Bakr did, and as I have done from the beginning of my reign; otherwise you shouldn’t ask me about it.’ So you both said, ‘Give us this property on this condition.’ And on that condition I gave it to you. I beg you to Allah, did I hand it over to you on that condition? left to both of you on that condition?” Both said: “Yes.” ‘Umar added: “Do you want me to make a different decision now? By Him by Whose permission (command) both heaven and earth stand firm, I shall never make any decision but that until the Hour is established! But if you are unable to manage it (this property) then return it to me and I will suffice for it on your behalf. ”

Narrated by ‘Aisha: Hind bint ‘Utba came and said: “O Allah’s Apostle! Abu Sufyan is a miser, so is it a sin on my part to feed our children from his wealth?” Allah’s Apostle said: “No, unless you take what is just and reasonable for your needs.”

Narrated by Abu Huraira: The Prophet said, “If the wife gives of her husband’s property (something as alms) without his permission, he will receive half of the reward.”

Narrated by Ali: Fatima went to the Prophet and complained about the bad effect of the stone hand mill on her hand. She heard that the Prophet had received some slave women. But (when she got there) she didn’t find him, so she mentioned her problem to ‘Aisha. When the Prophet came, Aisha informed him about it. ‘Ali added: “So the Prophet came to us after we had gone to bed. We wanted to get up (on his arrival) but he said: ‘Stay where you are.” Then he came and sat between me and her and I felt the coldness of his feet on my stomach. He said: “Shall I lead you to something better than you asked for? When you go to bed, say ‘Subhan Allah’ thirty-three times, ‘Alhamdulillah’ thirty-three times and Allahu Akbar thirty-four times, better for you than a servant.”

Narrated by ‘Ali bin Abi Talib: Fatima came to the Prophet and asked for a servant. He said: “May I inform you of something better? When you go to bed, recite “Subhan Allah” thirty-three times, “Alhamdulillah” thirty-three times and “Allahu Akbar” thirty-four times. All added, “Since then I have never failed to recite it.” Someone asked, “Even on the night of the Battle of Siffin?” He said, “No, even on the night of the Battle of Siffin.”

Narrated by Al-Aswad bin Yazid: I asked ‘Aisha: “What was the Prophet doing at home?” She said: “He used to work for his family and when he heard the adhan (call to prayer) he would go out.”

Narrated ‘Aisha: Hind bint ‘Utba said: “O Allah’s Apostle! Abu Sufyan is a miser and he does not give me what is enough for me and my children. Can I take from his property without his knowledge?” The Prophet said: “Take what is sufficient for you and your children, and the amount should be fair and reasonable.

Narrated by Abu Huraira: The Apostle of Allah said: “The best women among the camel riders are the women of Quraish.” (Another narrator said) The Prophet said: “The righteous among the women of Quraish are those who are kind to their children and take care of her husband’s property.”

Narrated by ‘Ali: The Prophet gave me a silk suit and I wore it, but noticing anger on his face I cut it off and distributed it among my wives.

Narrated by Jabir bin ‘Abdullah: My father died leaving seven or nine girls and I married a matron. Allah’s Apostle said to me: “O Jabir! Did you get married?” I said yes.” He said, “A maiden or a matron?” I replied, “A matron.” He said, “Why not a maiden, so you can play with her and she with you, and you can amuse her and she amuses you.” I said, “‘Abdullah (my father) died and left behind girls and I don’t like marrying a girl like her, so I married a lady (matron) so that she can take care of them.” Then he said: “May Allah bless you” or “That is good”.

Narrated by Abu Huraira: A man came to the Prophet and said: “I am ruined!” The Prophet said, “Why?” He said, “I had sexual intercourse with my wife during the fast (month of Ramadan).” The Prophet said to him, “Manumit is a slave (as expiation).” He replied, “I cannot afford it.” The Prophet said, “Then fast for two consecutive months.” He said, “I can’t.” The Prophet said, “Then feed sixty poor people.” He said, “I have nothing to do with that.” Meanwhile a basket full of dates was brought to the Prophet. He said, “Where is the questioner?” The man said, “I’m here.” The Prophet said (to him): “Give this (basket of dates) as alms (as expiation).” He said: “O Allah’s Messenger! Should I give it to poorer people than us? The Prophet smiled until his premolars became visible. Then he said, “Then take it.”

Narrated by Um Salama: I said: “O Allah’s Apostle! Shall I (in the hereafter) receive a reward if I spend on the children of Abu Salama and do not leave them so and so (i.e. poor) but treat them like this?” The Prophet said: “Yes, you will for that rewards what you spend on it.”

Narrated by ‘Aisha: Hind (bint ‘Utba) said: “O Allah’s Apostle! Abu Sufyan is a miser. Is there any harm if I take from his property what meets the needs of me and my children?” The Prophet said, “Take (according to your needs) wisely.”

Narrated by Abu Huraira: A dead man in debt was formerly brought to Allah’s Apostle who asked him: “Did he leave anything to pay off his debt?” When he was informed that he had left something to pay off his debt , the Prophet said the prayer for the dead for him; otherwise he would say to the Muslims present there: “End the funeral prayer for your friend.” But when Allah helped the Prophet to achieve victory (on his expeditions), he said: “I am closer to the believers than they are.. .if any of the believers die in debt I will repay him, but if he leaves any wealth it will be for his heirs.

Summer is for playing, relaxing and vacationing. When schools are closed, families gather with relatives; whether near or far, children spend time with grandparents, aunts, uncles and cousins.

In Islam, maintaining family relationships is paramount. The Holy Quran says: “And beware of God (your duty) in whose name you claim [your rights] from one another and [towards] the bonds of relationship; verily, God is always watching over you!” (4:1)

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The descendant and successor of Prophet Muhammad, Imam Jafar As-Sadiq, was asked about this verse. He said: “It means the family relationship. Surely God Most High commanded it to be looked at and magnified it.

Maintaining kinship ties is called silat ur-rahm in Arabic. The exact meaning of the word rahm is “womb”. It derives from the Arabic root word raheem, meaning “to have mercy.”

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Two of the 99 names for God in Islam are Ar-Rahman and Ar-Raheem, which derive from the same root.

There is a proverb in which the Almighty says: “I am the Lord! I am ar-Rahman [the Beneficent]! I created “rahm” [the womb, the relationship] and derived its name from mine. So whoever was watching [i.e. Relatives watching] I would watch him and whoever cut it I would cut him.”

And so, maintaining family ties is a duty in the Islamic faith. This means having good relations with one’s relatives, loving them, respecting them and helping them.

Protection of relationship with relatives is promoted in such a way that relatives have been mentioned 23 times in the Holy Quran along with some valuable rules related to them. “And give the relatives their due.” (17:26)

“And worship God, and join no one in worship, and do good to parents and relatives.” (4:36)

Also in this verse parents and relatives are mentioned right after God mentioned himself. Also, connecting with relatives despite negative behavior toward them is Islamic philosophy of turning the other cheek.

The Holy Prophet said, “Never break your relationship with a member of your family, even if he breaks his relationship with you.”

Islam posits that maintaining relationships with family members prolongs life and increases livelihood. The Holy Prophet (sa) said, “Whoever wishes to increase his livelihood and delay the day of his death, then he should pay attention to his relatives.”

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The opposite, the separation of family ties (qata-ur-rahm), is intolerable. In two places in the Qur’an, the Almighty cursed the one who severed family ties without legitimate reasons acceptable in Islam.

Everyone has rights over one another, and the rights of family members among one another are recognized by the Prophet’s great-grandson, Imam Sajjad, who is the fourth successor after him.

In his treatise on rights he says: “The rights of your womb relatives are many; they are related to you to the extent of the connection of the womb relationship.

“Your mother’s rights are most incumbent on you, then your father’s rights, then your child’s rights, then your brother’s rights, then the rights of the next-neighbor, then the right of the next-neighbor – that is, the most worthy of the next worthy.”

Fatima Kermalli is a member and Sunday School teacher at the Shia Ithna Asheri Jamaat in Pennsylvania, Allentown.

Posted on 01/09/2022 | Author BINT RISMI

Islam regards women with equal rights as men, but the responsibilities and duties are different. When a woman is born into an Islamic family, she plays the role of a daughter to the family members. It is said that when a boy is born he brings one noor (light) and when a girl is born she brings two noor”. You are a blessing to the family. Women may not have the must-earn rule for running the family, but they are the path to paradise. There is a narration that says, “One who loves his daughters and endures the hardships of nurturing and marriage, Almighty Allah obliges him to Jannah (Paradise) and protects him from the fire of Jahannam (Hell).” Wow , this narration explains how much the Almighty made daughters valuable in Islam.

The Almighty made it obligatory to show mercy to the daughter. Paradise is a gift to any father who raises his daughters according to the protocols of Islam, provides for and fulfills their needs, and gives them in marriage legally. The Prophet Muhammad (saas) said: “Whoever raises two girls until they reach the age of puberty, he and I will come like this on the Day of Resurrection (and he has his index and middle fingers bandaged).” Which father would do that? Do not you want that? The Prophet (peace be upon him) had 4 daughters and he loved them unconditionally. He never viewed them as a burden but as a package of blessings. He made a statement like: “(My daughter) Fatima is a part of me, so anyone who upsets her annoys me.” [Al Bukhari and Muslim]. It is depressing to know how little people are aware of the role of women as daughters in Islam and how often parents see them as a burden. Daughters are not a burden but a reward for life after death.

Next, if a wali woman becomes her husband with her permission, she becomes a wife since Islam does not allow forced marriage, which is against the teachings of Islam. “If a man marries his daughter and she does not like it, the marriage should not be accepted” [Sahih Bukhari]. Well, when it comes to “wife in Islam,” one gets the impression of staying at home and becoming a “slave.” That’s not the case. A wife in Islam must never be taken for granted or belittled. Her desires and goals can be fulfilled and achieved with her husband’s permission. She doesn’t have to give up everything because she’s a “wife.” She is allowed to balance her goals and duties without disappointing her spouse. She must obey her husband, but is allowed to express her opinion on all matters. A wife must protect her honor and that of her husband. Her husband’s money and possessions are entrusted to her.

When it comes to the household, household chores must be shared equitably, and should serve and guide the household as a favor, not as an obligation. In English she is called “Housewife”, but in Arabic she is known as “Rabbaitul Bait” or “The Queen of the House”. Wow, that must be a nice impression. A wife must be protected by her husband. The Qur’an says: “Men are the protectors of women because Allah has caused some of them to excel others and because they spend their wealth on them…” [4:34]. A woman in Islam helps her husband obey the commands of Allah, be the color of his world, share his burdens and help him face his ups and downs, also respect his family and do things that make him happy make happy. And above all, respect him and be loyal and shower each other with plenty of love. The Prophet (peace be upon him) reported: “If they (a man and a woman) hold hands, their sins will disappear between their fingers.” Allah said in the Qur’an: “And We created you in pairs” [78 :8th]. This aya explains that man and woman complement each other and are one without borders and differences. One of the best Hadith of the Prophet (peace be upon him) said: “The woman who dies in the state where her husband is pleased with her will enter Jannah (Paradise).”

And family is the foundation and pillar of strength. As we are aware that the father is the head of the family, the role of the mother is equally important. Islam has a higher level of respect for a “mother”. The mother has a greater responsibility and reward to bring up her children accordingly. There is a saying “No love can compare to a mother’s love”. Quran says that their mothers gave birth to them in need and gave birth to them in need. Your ?period of? Birth and weaning is thirty months. In time, as the child reaches his prime at the age of forty, they pray, “My Lord! Inspire me, always? be thankful for the favors you have blessed me and my parents with and for doing good deeds that please you. And teach my descendants righteousness. I truly repent to You and truly submit to ‘Your will’.” [46:15]. This ayah of the Qur’an tells us a great deal about how much it takes for a mother to give birth to her children and build a generation at risk, but it is all done with the utmost love. Mothers are precious gifts to the world, they should be treated with love and kindness and obeyed under all circumstances. The following narration from the Prophet (peace be upon him) on one occasion states: “God has forbidden you to be unfaithful to your mothers” [Sahih Bukhari]. Therefore, when a woman becomes a mother, she is an even more important figure in Islam. She is so treasured that Jannah is beneath her feet. The Prophet (peace be upon him) said: “Paradise lies at the feet of your mother” [Tirmidhi].

Therefore, women are so privileged and honored in Islam that an entire chapter in the Holy Qur’an is dedicated to them [Surah An Nisa, Chapter 4]. It is a blessing and a pride to be born a woman in Islam. The first martyr in Islam was a woman – Summaya (peace be upon her). The first to believe in the Prophet Muhammad (peace be upon him) was a woman – Khadija (peace be upon her). Women in Islam have their own rights to education, independence, marriage, dignity and inheritance. A woman carries the title “Muslimah” with her throughout her life and is empowered and protected with many rights. It is always to be remembered and remembered “Muslim women are not oppressed”.

(The author writes for backtojannah.com)