ummtaalib

General Advices of Islamic Scholars for Sufferers of Depression The solution to all our anxieties, depression and worries Depression cannot be dealt with in Isolation The Importance of Seeking Both Professional and Spiritual Help Be grateful: Focus on the abundant good in your life. There are many worse off Excuse Me! You are Not Running the World, HE is. In Financial Worries Staying Positive and Staying Productive Be Proactive Do not Zero in on your Worries Have Confidence One Step at a Time This life is Temporary, the Hereafter is forever Make the Quran and the Remembrance of Allah your Partner How should we as Muslims deal with life's ups and downs?

Whatever the Problem, do not Despair, Find Comfort & Remedies from the Qur'an and Sunnah! The Prophet, sallallahu alayhe wasallam, said: "There is a remedy for every malady, and when the remedy is applied to the disease it cures it with the permission of Allah, the Exalted and Glorious." (Muslim) The Prophet, sallallahu alayhe wa sallam, said, "Make use of the two remedies: honey and the Qur'an." (Tirmidhi) For the Depressed there is Peace: For the Sick there is Cure For Debts there is Relief For the Hopeless, there is Hope For the Lost, there is Guidance: For those who fear they are under the influence of Black Magic/Jinn

Specific Du'as from the Qur'an & Sunnah for Anxiety, Worry, Distress, Affliction, Calamity..... Prescription for Distress given by Allāh Ta’ālā Himself Protection from Worry & Depression When Struck by any Affliction When in Distress Du'a for Protection from Worry, Grief & Debt Du'a for when in Distress Du'a for when in anxiety or grief Repentance a means of Alleviation of Difficulties, Hardship & Debt Medicine for 99 Ailments Allah is Sufficient The Verse of Honour

I lovvve the way the Ahlullaah explain these things!!!! Jazaakillah for these inspiring and very beneficial posts! May Allah ta'ala make them a means of our attaining His everlasting pleasure for all of us, aameen

Suicide | No Solution Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) Despite severe suffering, persecution and torture, not a single Sahabi (companion) of Rasulullah (Sallallaahu ‘alayhi wasallam) nor a single Wali (friend) of Allah Ta’ala, throughout history, ever committed suicide. Their trials were borne with patience, perseverance and fortitude, which strengthened their Imaan (faith) in Allah Ta’ala. The large number of suicides that occur every day in the world is due to disbelief or weak faith in Allah Ta’ala. Those who commit suicide think that they are going to escape the difficulties, pains and problems of this world, but they will be severely punished for taking their lives. And how will they then escape the pain of the punishment that is meted out for taking their lives? We should, however, not pass judgment regarding the person who has taken his or her life. Judgment should be left to Allah Ta’ala, for we do not know in what mental state the person was in – for example, severe depression – to have snapped and committed suicide. Source

Suicide is not the Answer nor is it an Escape! Committing Suicide (as we are all aware) is strictly forbidden in Islam and can never be justified. No matter how miserable and depressed one becomes, one must not kill oneself. Allah Most High says: Do not kill yourselves, for indeed Allah is Most Merciful to you. (Surah al-Nisa, V. 29) A person, who commits suicide, does so believing it an escape from his crisis so he ends his life willing to bear a moment of pain and may throw himself of a cliff or drink a poisonous substance. Yet the following hadith shows that he actually brings upon himself that pain not just momentarily but again and again in Hell-fire. The Messenger of Allah (Allah bless him & give him peace) said: Whoever intentionally throws himself from a mountain and kills himself, will be in the fire (of Hell) falling down into it and abiding therein eternally forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the fire (of Hell) wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the fire (of Hell) wherein he will abide eternally forever. (Sahih al-Bukhari & Sahih Muslim) The following are advices of Scholars Impermissibility of Suicide Rather than take life... Suicide is the result of... Is suicide permissible under extreme circumstances? There is no Escape Do not Despair! Further Reading: Suicide as seen in Islam Audio Suicide the Killer Shaykh Sulaiman Moola

Recall the Trials of Prophets When you are hurt by people who share blood relations with you, Recall Yusuf (a.s) who was also betrayed by his brothers When you find your parents opposing you in deen Recall Ibrahim (a.s) and his father When you are stuck in some problem and find no way out, Recall Yunus (a.s) who was stuck in a fish's stomach When you fall ill and your whole body cries in pain, Recall Ayub (a.s) who was more ill than us When you see some physical fault in yourself, Recall Musa (a.s) who could not properly speak When you feel lonely Recall how Adam (a.s) would have felt when he was sent to this earth alone. When you can't see any logic in whats going on & your heart asks why is this happening Recall Nuh (a.s) who made the biggest ship in the desert without questioning. SUBHANALLAH! ALLAH HU AKBAR! Allah put all those great personalities in trials so that someday someone like you and me, if being faced by any calamity should not question, "Why Me?" Recall the Trials of Rasoolullaah sallallaahu 'alayhi wasallam and the Sahabah/Sahaabiyaat When you are mocked and abused by your own relatives just because you adopted deen over dunya, Recall Rasulullah (s.a.w) who faced the same situation When your child dies Recall Ibraheem (r.a.) death When your grown up children die Recall our beloved Prophet sallallaahu 'alayhi wasallam burying two of his daughters When your daughter is divorced Recall our beloved Prophet sallallaahu 'alayhi wasallam having back two of his daughters When your beloved and supportive wife (or relative) dies Recall the loss of his wife Khadeejah (r.a.) who supported him throughout his first years of prohethood When you're made to leave your homeland Recall our beloved Prophet sallallaahu 'alayhi wasallam turning toward Makkah and sadly bidding it farewell when he made the Hijrah When someone slanders you Recall Aisha (r.a) who was also slandered through the whole city

Tears will Fall & Hearts will Break! To feel grief is beyond one’s control and to shed tears is not against the concept of patience. If patience is in the heart, the body will remain in control and one’s actions will be those that please Allah. One’s tongue will not utter that which displeases Allah and one will continue to fulfil one’s duties to Allah and the Creation. Why me? What did I do to deserve this? I pray the five Salaat and still Allah did this? These statements, made when afflictions and calamities strikes are contrary to Sabr (Patience). Words of complaint and anger directed at Allah ta'ala, impatience, despair etc. cannot change or prevent the decree of Allah ta'ala. Grief and heartache are present at some calamity or loss of a loved one however Muslims are taught not to say that which is contrary to Sabr. At the death of his beloved son Ibrahim, our beloved Prophet Muhammad sallallaahu 'alayhi wasallam started shedding tears at which a Companion, ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.” (Sahih Bukhari, Book #23, Hadith #390) When Prophet Ya'qoob AS despaired of ever seeing his son Yusuf AS, he turned to Allah, and the Qur'an tells us that he beseeched Him for relief. “He said: ‘I only complain of my grief and sorrow to God, and I know from God that which you know not.’” (Quran 12:86) The Qur'an also tells us that Prophet Ayyoob AS turned to Allah begging of His mercy. He was impoverished, stricken with disease, and he lost his family, friends, and livelihood yet he bore all this with patience and forbearance and turned to Allah. “And (remember) Job, when he cried to his Lord, ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.’ So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us (God).” (Quran 21: 83-84) Reading and pondering over the hardships suffered by our Prophets 'alayhimus salaam., the Sahaba Radhiyallaahu 'anhum and the Awliya ra; reflecting on the hardships suffered by those worse off than us, those with heart rending diseases, those in war torn countries, those made homeless, hungry and bereaved by natural disasters; one will be left with a firm conviction that no matter how grave one’s situation is, there is still much to be grateful for. This will help one to come to terms with one’s grief quickly and the depressing mood will not be allowed to continue. Peace will enter the heart and despair will turn to hope. So let the tears fall but let the heart be filled with patience! With humility and submission acceptance of the decree of Allah ta'ala will bring peace.

How can Trials & Tests Benefit a Muslim? Calamities benefit the believer because reward is stored up for him/her in the Hereafter thereby he/she is raised in status and his/her bad deeds are expiated. Hadith books are full of promises of such reward by which a Believer can take comfort. Greatest Reward comes with the Greatest Trial “The greatest reward comes with the greatest trial. When Allah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” Narrated by al-Tirmidhi (2396) and Ibn Maajah (4031) Good for the Believer in Peace and Adversity Man is tested with both trials and tranquillity both of which are a way of attaining the pleasure of Allah and everlasting peace. The Prophet sallallaahu 'alayhi wasallam said, “How amazing is the case of the believer; there is good for him in everything, and this is only so for the believer. If he experiences something pleasant, he is thankful, and that is good for him; and if he comes across adversity, he is patient, and that is good for him.” [Muslim] Sorrow/Grief Wipes away Sins Hadrat Abu Sa'eed Khudri (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'When a Mu'min experiences any fatigue, disease, sorrow, grief, hurt or distress, even to the extent that if a thorn has to prick him, Allah Ta'ala wipes away some of his sins for that.' (Sahih Bukhaari) Sickness Compensates for our Sins Hadrat Abdullah bin Mas'ood (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Whenever a Muslim experiences any hardship like sickness (etc.), Allah Ta'ala wipes away his sins just as a tree sheds its leaves during autumn.' (Bukhaari and Muslim) Affliction leads to Sins Falling Away Hadrat Abu Hurairah (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Afflictions continuously fall upon the lives, wealth and children of those men and women who have Imaan as a result of which, their sins keep falling off from them until such time that they (die and) meet Allah in the state that none of their sins remain.' (Tirmizi, Maalik) Hardship leads to High Ranks Rasulullah (Sallallaahu Alayhi Wasallam) has also said, '(Sometimes) a very high rank (in Allah's sight) is decreed for a Mu'min which he could never have attained by virtue of his deeds, so Allah Ta'ala lets him experience some hardship, whether it be physical, material (financial, etc.) or concerning his children. Then, He makes him patient and lets him attain the position decreed for him.' (Ahmad, Abu Dawood) Therefore, although it is bitter to bear calamities and misfortunes with patience, we should consider it sweet in view of the great bounty attainable through it. The difficulty and hardship of only a few days will be followed by a life of eternal happiness, Inshaa Allah. Angels Continue writing good deeds for the Sick Hadrat Abdullah bin Umar (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'When a (righteous) person (who dutifully performs his ibaadah) becomes sick, the angels appointed to record his deeds are instructed by Allah Ta'ala: Continue recording in his Book of Deeds those actions which he used to perform when he was healthy, until he either gets better or I call him unto Me.' Angels Continue writing good deeds for the Sick and those on a Journey Hadrat Abu Moosa (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'When a person becomes sick or goes on a journey, then those (good) deeds are written down in his favour which he used to perform when he was at home and in good health.' (Sahih Bukhaari) Reward as Compensation for Enduring Hardship Hadrat Jaabir (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'On the Day of Qiyaamah, when people will be given their sawaab (reward) in compensation for their suffering and difficulties in the world, then those people who had always lived a life of ease and comfort will (regretfully) wish that their skins were cut with scissors in the world.' (Tirmizi) Glad Tidings for the Blind Hadrat Anas bin Maalik (Radhiallaahu Anhu) reports that he heard Rasulullah (Sallallaahu Alayhi Wasallam) saying that Allah Ta'ala said, 'If I deprive My slave of his two beloved possessions (i.e. his eyes) and he bears it patiently, I will let him enter Jannah in compensation for them.' (Sahih Bukhaari) Fever Wipes out Sins Once Rasulullah (Sallallaahu Alayhi Wasallam) went to the home of Umm Saa-ib (Radiyallaahu anha) and asked her, 'What is the matter? Why are you shivering?' She replied, 'I have a fever. May Allah not bless it!' Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Do not curse fever since it wipes out the sins of the Children of Aadam just as a furnace removes dirt from iron.' (Sahih Muslim) Shaykh al-Islam [ibn Taymiyah] (may Allah have mercy on him) said: A calamity that makes you turn to Allah is better for you than a blessing which makes you forget the remembrance of Allah.” Sufyaan said: What a person dislikes may be better for him than what he likes, because what he dislikes causes him to call upon Allah, whereas what he likes may make him heedless.

The Purpose of Trials & Tests Trials and tests are a sign of Allah’s love for a person, because they are like medicine: even though it is bitter, despite its bitterness you give it to the one whom you love. The Divine Wisdom Behind Suffering

Trials are a part of Life & we WILL be Tested As we have seen, the causes of depression are many, often with more than one factor contributing to it. Stressful situations like divorce, death of a loved one, loss of a job, illness, etc. can become contributing factors to depression. Such trials are common place in the lives of both Muslims and non Muslims. We are, by the grace of Almighty Allah, Believers, and as Believers in every situation we turn to the true and eternal faith. As Believers we know we shall be tested as Allah says in the Holy Qur’an, “Do people think that they will be left alone because they say, we believe, and will not be tested? And indeed We tested those who were before them” (Ankaboot, 2-3) "Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: 'To Allah we belong and to him is our return..' They are those on who (descend) blessings from Allah and mercy and they are the once that receive guidance." (Al-Baqarah: 155) Why the Tests? Is it due to our Sins? Allah knows we can Handle it Allah mentions in the Holy Qur'an, ‘Allah does not impose a soul except according to its capability…’ (Surah Al-Baqarah, verse 286)

Grief/Sorrow/Anxiety/Distress etc.in the Qur'an and Hadith As mentioned by Shaykh Mufti Zubair Dudha, depression as we know it is not specifically mentioned in the Qur'an or Hadith. The closest to it in meaning which are mentioned in the Qur'an and Hadith are "Hamm" and "Huzn" as well as "Ghamm". The following is a compilation of the Du'a and Qur'anic verses which make mention of these words. Du'a from Hadith: اللهم إني أعوذ بك من الهم والحزن والعجز والكسل والجبن والبخل وضلع الدين وغلبة الرجال رواه البخاري ومسلم والنسائي. "O Allāh, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being overpowered by men." "Huzn" in the Qur'an: بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Bala man aslama wajhahu lillahi wahuwa muhsinun falahu ajruhu 'inda rabbihi wala khawfun 'alayhim wala hum yahzanoon (Qur'an 2:112) "Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve" أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Ala inna awliyaa Allahi la khawfun 'alayhim wala hum yahzanoon (Qur'an 10:62) "Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve" "Baththa" - Extreme sorrow/anguish In the following verse, along with "Huzn", the word "Bathth" is used which means extreme sorrow/anguish (شدت الحزن) قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللّهِ وَأَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ "He said, .I do not complain of my anguish and sorrow to anyone but Allah, and I know from Allah what you do not know." (Qur'an 12:86) What exactly are Hamm and Huzn?

Depression: The Illness From the above quotes it is clear that depression as defined by medical professionals is not specifically mentioned in the Qur'an or Hadith. Yet depression is a reality and a serious, debilitating illness especially because of the tendency towards suicidal thoughts and suicide itself. In order to truly understand the Islamic perspective, the following quote from Shaykh Zubair Dudha is mentioned once more; We shall inshaAllah compile information on "Huzn" to enable us to understand depression from the Islamic perspective in the following post. For depression the illness, we are advised to seek medical help....

What do the Scholars of Islam say about Depression? Regarding whether "Depression" as we know it, is mentioned in the Qur'an and Sunnah, we have the reply of Shaykh Zubair Dudha, the Khalifah of Arifbillaah Shaykh Hakeem Akhtar (Raheemahullah) and the founder of the Isalmic Tarbiyah Academy In his talk on “the Solution to all Your Problems” Shaykh Hasan Ali notes that, while Allah Ta’aala gives us various situations (e.g. loss, illness, etc.), we cause ourselves stress by opening the door of ‘if’ and this can lead to depression. Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: "A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do and your "if" opens the (gate) for the Satan." The Book of Destiny (Kitab-ul-Qadr) of Sahih Muslim He says: He lists patience, salaah, making du’aa, trusting Allah Ta’aala, getting out of the environment and doing positive things, and smiling and laughing (the way Rasulullah [sallallahu alayhi wa sallem] used to, with his teeth closed) as useful strategies in relieving stress. Mufti Ebrahim Desai

Depression & Islam The medical aspect aside, there are countless heart rending stories out there of people suffering from depression related symptoms, including a great number of stories of Muslims - as is evident from pleas for help and advice sent to Islamic scholars, online. Does Islam Condemn Depression? What is the Islamic perspective on depression? Is depression denied and ignored in Islam? Is depression dismissed as "weak faith" by the Muslim scholars? What types of advice do Muslim scholars offer to sufferers of depression? Insha'Allah, we hope to provide some scholarly answers and advice related to the above listed questions. It is hoped that this collection will help demonstrate how Muslim scholars attend to the issue of depression and how they provide assistance to sufferers - giving them hope, beneficial advice and encouragement. Depression: Deficiency of Faith? Muslims & Depression? Alhamdulillah, far from condemning depression, Islam provides the answer and insha'Allah we will look at it in more detail in coming posts through a compilation of quotes from the Scholars of Islam.

Wa'alaykumus salaam warahmatullah AishaZaynap! MashaAllah i think this is a great idea. Jazaakillaah

Does one have to make up for the time spent on journey with one wife? Q: My question is that if a person has two wives in Pakistan and he travels with one of them to Denmark for thirty five days where he is with her 20 days and went 15 days alone to Germany. When they come back to Pakistan, how many nights he should be with his other wife which he left in Pakistan. All 35 nights or 20 nights? A: The time spent on journey will not have to be taken into account. Hence you do not have to make up for that time. However after returning from the journey, you should exercise equality between your wives. And Allah Ta'ala (الله تعالى) knows best. قال ولا حق لهن في القسم حالة السفر فيسافر الزوج بمن شاء منهن والأولى أن يقرع بينهن فيسافر بمن خرجت قرعتها وقال الشافعي رحمه الله القرعة مستحقة لما روي أن النبي عليه الصلاة والسلام كان إذا أراد سفرا أقرع بين نسائه إلا أنا نقول إن القرعة لتطييب قلوبهن فيكون من باب الاستحباب وهذا لأنه لا حق للمرأة عند مسافرة الزوج ألا يرى أن له أن لا يستصحب واحدة منهن فكذا له أن يسافر بواحدة منهن ولا يحتسب عليه بتلك المدة وإن رضيت إحدى الزوجات بترك قسمها لصاحبتها جاز لأن سودة بنت زمعة رضي الله عنها سألت رسول الله عليه الصلاة والسلام أن يراجعها وتجعل يوم نوبتها لعائشة رضي الله عنها ولها أن ترجع في ذلك لأنها أسقطت حقا لم يجب بعد فلا يسقط والله أعلم (هداية 2/349) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

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The most despised and abhorrent action is pride Once Hazrat Thaanwi (Rahmatullahi Alaihi) mentioned: According to my understanding, nothing can be more despicable than pride. I detest the sin of pride more than any other sin. Even though there are many grave sins such as committing adultery, consuming intoxicants, etc. which are extremely serious, however, I have a natural aversion and hatred for pride due to it being a branch of shirk. Despite Allah Ta’ala being the greatest, by regarding oneself to be great and better than others, one has attributed greatness to oneself. Hence is this not a type of shirk? A proud person, who is a mere slave, is in actual fact attributing a quality (greatness) to himself which is exclusive for Allah Ta’ala. (Malfoozaat Hakeemul Ummat 10/ 54)

The Jamiat goes to great lengths to ensure that the Zakaat of donors to the Jamiat is discharged correctly. For this reason the Jamiat has a dedicated Welfare Department which undertakes house inspections prior to approving individuals as Welfare recipients with follow up inspections undertaken periodically thereafter. On Tuesday, 11 March 2014, Moulana Muhammad Mehtar had the following experience which he has narrated below: “Today, whilst Moulana Zainul Aabideen Salejee and I were conducting welfare related home visits in the Phoenix area, a rather remarkable incident occurred. Whilst we were driving out of the second last home of the day a Christian lady flagged us down in desperation. We stopped and asked her the cause of her dilemma. She reluctantly asked if we could assist her with a problem. She said that she has a Muslim friend who is in desperate need of assistance and if we could be of any help to her. Our standard procedure is to refer them to the Jamiat Welfare Department. However, in this instance, I did not do so rather I asked for the address of the Muslim lady in question and proceeded to her home. The Christian lady also accompanied us. Upon our arrival we introduced ourselves and we found the Muslim lady and a non-Muslim man sitting in the lounge. The man introduced himself as a pastor of the local church who had also heard the Muslim lady's plight and was ready to assist her. I explained to the Muslim lady the purpose of our visit and that we represent the Jamiatul Ulama KZN and heard of her plight from her Christian friend and we were here to assist her. The pastor hearing this thus excused himself and left. Ml Zainul Aabideen Salejee proceeded to give her Naseehah. We assured her of assistance from us due to her telling us she was shunned away from other Islamic organisations. I arranged for her a meeting with the Jamiat KZN Welfare Department for the coming week. Her Christian friend was overwhelmed and was ever so grateful by our kind gesture and assured us she will take her to the Jamiat Welfare Office. You could see the sigh of relief on our Muslim sister's face as though at last someone has come to her aid. I dread to think had we not reacted immediately this poor desperate sister might have leaned towards Christianity. It is only through the infinite blessings and mercy of Allah Ta'ala that He used us to be of assistance to our Muslim sister in need.” Our beloved Rasulullah Sallallahu Alayhi wa Sallam has warned us that poverty can lead a person to disbelief. Your assistance to the Jamiat KZN makes it possible for us to help our Muslim brother and sisters in need. Jazakallah Khayr. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

By Dr. Mufti Abdur Rahman ibn Yusuf Mangera In the name of Allah, the Inspirer of truth. There are two particular hadiths that are extremely important for Muslims to keep in mind; one establishes the foundations of Islam, telling us about the basis for this religion, its absolute pillars, while the second relates to the way in which one beautifies this structure of Islam and ones iman, representing the roof, adornments, embellishment and outward expression of this structure. As Muslims we are attending the masjid, praying five times a day, fasting during the month of Ramadan, paying zakat once a year and performing hajj, if we have the ability to go, and if not we still desire to go to perform hajj. These are the foundations. The Prophet (Allah bless him and give him peace) said, “Islam is based on five pillars: shahada, to declare there is no God except Allah and Muhammad (Allah bless him and give him peace) is Allah’s Messenger, then to establish the salat, to pay zakat, to make hajj to the House [of Allah most High] and to fast in the month of Ramadan” (Bukhari and Muslim). These are the essential foundations, however they are not all that Islam entails. Numerous hadiths underscore the importance of good character. Often when someone explains Islam to someone else, they say that “Islam is based on five pillars”, but is that all our Islam is? Someone looking for a complete lifestyle, a comprehensive system that will guide them in every aspect of life, when told Islam is only five pillars, maybe very discouraged. They may ask: “Well, what about my interaction with other people? How am I supposed to conduct myself with the environment around me, with the people around me, with my neighbours, the young, the old, the ill, with animals and everything else around us? How do I buy and sell? What about the rules related to marriage, divorce and conflict resolution?” These questions prompt us to remember that in reality the five pillars are just one dimension of Islam, of which there are five primary ones. THE FIVE DIMENSIONS The first is the dimension of belief; to believe that Allah is one, to believe in the Messengers, to believe in the Books, to believe in the Angels, to believe that all good and bad destiny is from Allah and to believe in the Last Day, the Hereafter, Janna and Jahannam. These beliefs fall in the realm of aqida, which comes before even the five pillars, as performing them without belief is of no consequence. The second dimension is these five pillars, which encompass one’s worship. Looking carefully at them, one can see that the shahada, meaning to bear witness, requires ‘declaring’ that Allah is one, not just to believe that Allah is one. Similarly, salat, zakat and hajj are all external actions as the hadith above mentions worship rather than anything of one’s internal state. The third dimension encompasses buying and selling, renting, marriage contracts, divorce, custody of children, conflict resolution, partnerships: contractual matters referred to as mu’amalat. Then the fourth regards our interactions with others on a social level, such as being good to our neighbours and relatives, maintaining ties of kinship, honouring the old and being merciful to our young, not cursing anyone etc. These are known as mu’asharat. The fifth of these primary dimensions concerns the development of our internal character, which can be referred to in a number of ways, including tasawwuf, tazkiyah, ‘sufism’ and purification of the heart. This involves removing anger from our hearts, or feelings of hatred, enmity, dissatisfaction with Allah most High about what He has apportioned for us, or a lack of contentment, and to change all of these feelings into positive qualities; love for others, compassion, generosity and wanting good for your brother or sister. As the Prophet (Allah bless him and give him peace) said, “None of you will believe until you love for your brother what you love for yourself” (Bukhari and Muslim). Although these characteristics fall into the last dimension, each one of them is important, as is made clear in the hadith of the Prophet (Allah bless him and give him peace) in which he was told about a woman who used to pray salat, but at the same time used to be cruel to her cat, and so he made clear warnings against her (see Sahih Bukhari). This tells us that one cannot simply stick to just one dimension of Islam, rather we must strive in all directions to be a perfect believer. This is why Islam is a comprehensive system. THE PERFECT BELIEVER Keeping all of the above in mind, we must now remember that whenever we describe Islam to someone else, we need to describe all of these dimensions. More importantly, though we may explain and describe much with our tongues, while we do not embody these five dimensions within us and enact them in our lives, our words will have no impact on others. When we attend the masjid, make our salat and fast, we must also abstain from backbiting, enmity, discontentment, hatred and jealousy and we must strive in our mu’amalat such that we will never try to cheat someone. We should exercise good character with others, whether Muslims or non-Muslims, be kind and not waste our time talking too much, and we are concerned about our inner selves. Only then are we trying to be the perfect believer. Allah most High tells the Prophet (Allah bless him and give him peace) in the beginning of surah Ta-Ha: “We have not sent down the Qur’an that you be distressed” (Qur’an 20:2). The Messenger (Allah bless him and give him peace) used to stand long nights in prayer and he was dearly beloved to Allah most High, such that in other places Allah comforts him, telling him not to worry or become aggravated: “Perhaps, [O Muhammad], you would kill yourself with grief that they will not be believers” (Qur’an 26:3). There was no end to his beautiful character, may Allah bless him and give him peace. AKHLAQ - GOOD CHARACTER Allah most High has created us in the form in which we see ourselves. If somebody has a long nose they may constantly be concerned about what people think of them. If somebody has large ears, they worry that people will make fun of them. This is especially true in children when they are developing, as everything is not always proportionate until they are fully grown. If somebody has protruding teeth or an extra finger it makes them feel very self-conscious and embarrassed in many cases. But just as we want perfect proportion in our body (and it is truly a sign of the power of Allah that He has made us all, billions of us, look different and yet proportionate), we should also seek proportionality and perfection in our inward. When we look at ourselves in a mirror we recite the du’a: “Allahumma, hassanta khalqi fahassin khuluqi—O Allah, just as you have made my outer form (khalq) excellent, make my inner akhlaq (khuluq) like this as well”. For a moment, imagine our akhlaq as a body, how would it look? Imagine how proportionate it would be, how handsome or ugly it would be. Think about how it will look if we say something bad about someone. We should constantly be aware of this. Though the physical body is something one cannot really change without plastic surgery or such things, when it comes to akhlaq, it is something that can be changed. Akhlaq problems manifest themselves in a number of ways. There was an example of a person who had requested an associate to sell him something. The associate agreed but did not make any firm promise to him to do so. When the person found out that the associate had sold it to someone else some months later, he began to feel bad about it, going on about it over and over again, continuing even after three years to complain about the same thing. Can he not move on? Does he have nothing better to do in his life? If he feels bad about the person and complains, will it bring that item back for him? I tried to reason with him that he had not made a promise to you. When we imagine bad character, we can often cite such examples or think of the attributes of someone we know. However, one of the reasons we would even be able to recognise these characteristics is because we probably have some level of that bad character within ourselves, which means we will definitely be able to see it in someone else. The problem is that we don’t see it in ourselves. The human being is blind to his own flaws: we love ourselves more than anybody else. When we see someone else acting strangely, we can point that out easily, but we will not see it in ourselves or even be aware that these traits exist within us. THE BENEFIT OF TRAVEL Imam Shafi’i encouraged people to travel and said: “Travel, for there are five benefits in travelling”. One of the points he mentioned is that one learns akhlaq through travelling. How could this be? One of the benefits of travelling is that it may be that a bad character trait becomes prevalent in a particular community until they all become blind to it. Take backbiting (ghiba) for example, how many times have you sat down and even realised that a discussion you are having is ghiba? Backbiting is that you mention about your brother something he dislikes—it doesn’t matter whether it is true or not. Many people say that if it’s true then it’s fine but this is a fallacy, it is not ok. If what you are saying is false then this is actually buhtan (slander) which is even worse than ghiba. Sometimes we may even realise what we are doing but find no ability to stop it or say anything and we become used to it. But then if one travels and sees people acting differently as a whole, then one begins to consider, “Where do I come from? What kind of problems do we have?” One starts seeing the contrast. If you travel to the same kind of community, you won’t see the difference, but a new culture will show up these contrasts. We must also beware of being suspicious of people, which is extremely detrimental and very dangerous. So dangerous, in fact, that it can take us into the hellfire. Suspicion can lead to uttering words which we do not fully consider and the Prophet (Allah bless him and give him peace) has said; “The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west” (Bukhari). This is how damaging words can be. Our suspicion may lead us to spread misinformation about a person, leading him to become deprived of certain friendships or dealings, which is a great sin for us in the eyes of Allah. THE OUTWARD MANIFESTATION OF AKHLAQ Just as we focus on the foundation of Islam, the roof and structure of this building is akhlaq. If our character is not proper, then the foundation is like an unfinished house. This is the reason that we are unable to have an impact on other people. If Muslims want to become true believers, akhlaq is the key. Those who wish to influence others in a positive way, especially non-Muslims or even non-practicing Muslims, must realise that they will not come to the masjid to watch us pray. What is a non-Muslim going to see from a Muslim? Is he going to see your fasting, your hajj, your zakat? No, rather he will see your akhlaq, your character, the way you conduct yourself, your honesty, your love and affection for people, your concern for humanity, your care for others: this is what he will see. The way we attract others is by showing them true Muslim character. If you’re undercharged in a supermarket and return to the cashier to pay for the item, this is what will have an impact. Don’t hide the defects in your goods when you sell to others. Don’t do ghiba. Show some concern for people. Don’t be selfish. This is the way of Prophet (Allah bless him and give him peace). His akhlaq was at such a level that we can scarcely even imagine. It is mentioned that he wanted to give all the benefit he could even to those hypocrites, such ‘Abdullah ibn Ubayy bin Salul, the chief arch munafiq, who gave him so much trouble, simply for the mere fact that they called themselves Muslims. When Bin Salul passed away and his son came to request the Prophet (Allah bless him and give him peace) to lead the salat, he agreed, although ‘Umar (may Allah be pleased with him) had a problem with it, exclaiming: “You can’t pray on him!” The Prophet (Allah bless him and give him peace) said, “I’m going to make this janaza prayer”. Such was his concern for people, even a munafiq. After the salat, a verse was revealed to say: “And do not pray [the funeral prayer, O Muhammad] over any of them who has died, ever, or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient” (Qur’an 9:84). Why did Allah allow the Prophet (Allah bless him and give him peace) to pray in the first place, when the prohibition was going to be revealed later? The ‘ulema mention that he had said to ‘Umar: “I’m going to pray on him” and so Allah most High did not want to reject that, rather He allowed him to pray and revealed the prohibition afterwards. This is the love of Allah for the Prophet (Allah bless him and give him peace). It shows the concern that Rasulullah (Allah bless him and give him peace) had for his ummah, that he was even willing to make salat over a munafiq. Where is our concern? Where is our akhlaq and our sense of upright character? Let us project the inward forms of our character and see what kind appearance comes forth. How ugly it is, how disabled it is, how dilapidated it is, how weak it is. We must reflect deeply on this and strive hard to perfect our inward so that we try to be perfect Muslims. Let us try to build the structure and the form of our character so that it becomes handsome. We pray to Allah most High: “Just as you have made our outer form handsome, O Allah, make our inner forms in the same way”. Dr. Mufti Abdur-Rahman ibn Yusuf Mangera is the Executive Director of Rayyan Institute. His lectures are available online at Zamzam Academy. Follow him on Twitter: @MuftiARM This article originally appeared on Zamzam Academy's website. Special thanks to Tahreem Yunus Khan and Mirina Paananen.

How to recognize Bida’t (innovations) Part 1. Hereunder this servant of Allah states a few guidelines to recognise Bid’at: - 1.) Not to add: – e.g. Adhaan after burial or salami before Adhaan etc. 2.) Not to subtract: – e.g. 8 instead of 20 rakaats of taraweeh etc. 3.) Not to misplace: – e.g. to read the tasbeeh of ruku in sajdah etc. 4.) Not to call: – e.g. that which we term as ‘taaddi’, any ‘Mandoob’ act is good in itself but to call towards it will render it a Bid’at e.g. Quraan Tilaawat, congregational Zikr etc. 5.) Not to specify or put conditions: – e.g. when Shariat has left something open ended we have no right to place conditions, clauses, specifications or restrictions on it, e.g. One can visit the graveyard at any time, now to state that one has to do so on this or that day or night is Bid’at. Zikr is laudable, now to state that it has to be in unison is Bid’at. To make ‘isale sawaab’ for the deceased is rewardable but to specify date, time, place is Bid’at. 6.) Not to compel others: – which we term as ‘iltezaam’, for one to decide and recite daily 1 juz of Quraan is excellent but one cannot make this ‘mubah’ action compulsory on someone else, no sooner one does this it turns to Bid’at. 7.) Not to overrate an activity e.g. to take ‘ba’it’ to a Shaikh is Sunnat Ghair Muakkidah i.e. Mustahab and good, preferable, but to state that it is Fardh, Waajib or Sunnat is over-stepping the jurisprudic perimeters thus Bid’at. 8.) One must know that the ‘tafaroodat’(exceptions) of the scholars or Ahle Tasawwuf should not be classified as main stream of Islaam and one should not adhere to these otherwise a very strange form of Shariat will emerge. Thus certain practices of the Ahle Tasawwuf should be put into this category to award confusion amongst the masses. 9.) At a particular time a pious personality did an action. Now people grip upon this as proof of justification, whereas it is the standard basic accepted rule in Shariat that the speech, action, statement, Ilhaam, inspiration or dream of a pious person is not proof in Shariat. Thus the laws of Shari, valid, jurisprudence must be given preference over the actions of pious personalities. 10.) Some pious personalities, during the latter part of their lives, performed some actions due to a ‘haal’ ecstatic condition. This will not be regarded as Shariat, and should be regarded as an exception to the rule. 11.) The idea and concept that the Masjid becomes a ‘Khanqah’ as and when one feels like is a completely fallacious theory having no legs to stand on. 12.) Bid’at changes from place to place, not Sunnat actions. 13.) Deen is not customs, rituals and civilisations norms. 14.) Deen is complete, if we add then we are indirectly stating that Nabi (SAW) did not deliver completely. 15.) To specify when the Shariat has not done so e.g. it has been established to adorn a Turban in Shariat – Now to insist it has to be brown, green, black, white or chocolate in color is an innovation. (To be continued) alislam

Question and Answer: Q. Can cook take leftover food from the work, because this food will be thrown away. (Query published as received) A. If the management at work allows the cook to take the food home or it is an established fact that if he does not take it home, the food will be discarded and wasted, it will be permissible for the cook to take the food home. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

To Conclude the Medical Aspect Alhamdulillah, so far we examined the medical aspect of depression – from various definitions, types, symptoms, causes, and treatment options, to changing diagnostic criteria as set by the World Health Organization (WHO) and the American Psychiatric Association (APA). As we move on to examine the Islamic perspective on depression in coming posts, please bear the following key findings in mind: * there is no universal, stable medical definition for depression, nor is there agreement on the causes, symptoms and treatment of depression; * the diagnostic category ‘depression’ came to be constructed over time by various medical and mental health professionals and continues to change; and * generally speaking, depression appears to be triggered by stressful conditions or events and can vary in severity from mild/temporary episodes of sadness, to severe/persistent episodes of extreme sadness and hopelessness. Regardless of definition, triggers or severity, depression affects an incredibly high number of people of all ages and backgrounds. In its severest form, depression is debilitating and soul destroying, often leading to suicidal thoughts.

Question Can the syed muslim sunni female marriage with a person who is not a syed but sunni Muslim? Answer (Fatwa: 749/622/B=1432) The scholars of Fiqh have considered the account of kufu from the side of girl i.e. the boy whom the girl is marrying should be of the same kufu (status) or superior to the girl. But if the girl belongs to a Sayyid family then it shall not be lawful for her to marry a non-Sayyid boy without the permission of her guardian. And if she does so, her guardians shall have the right to terminate the nikah. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband