Some Islamic Guidelines

By Dr. Abdullah M. Khouj*[1]  

We often hear people discussing depression and how it has become an associated symptom of our age, partly due to our extended life expectancy and its general challenges.

The purpose of this study is to explain the simple meaning of ordinary depression. Also explained are the psychological and psychiatric points of view and some of the Islamic guidelines on how to deal with ordinary depression.

Even though the word “depression” is widely used, it has different meanings to different individuals. The most commonly described is that depression is a feeling of distress, affliction, or grief within one’s self as a result of certain factors for which the individual may know the causes or sources, or may not, but experiences gloom and despair. The eventual outcome of these feelings is a general discomfort in most circumstances.

Depression often arises from a lack of securing one’s income, which often gives way to feelings of incompetence. Another cause may be rapid changes in our lives that we are unable to cope with. Oddly enough, even an increase in human population, creating a more competitive atmosphere, adds further provocation. These factors and many others can make us experience certain feelings and can cause emotional fluctuations with varied intensity.

Depression has become a primary main focus for psychiatrists and psychologists, who make a distinction between ordinary and abnormal depression.

Gotlib (1987) states that the term depression has a number of meanings; it covers a wide range of emotional states, ranging in severity from normal, everyday moods of sadness to psychotic episodes with increased risk of suicide.

Normal (ordinary) depression is apparent in the periods of sadness and disappointment we may suffer, in the forms of guilt, an increase in or loss of appetite, and/or an overall lack of energy. We may also experience these feelings in response to negative situations, e.g., the loss of a job, an argument with a friend, a poor mark on an exam, insecurity, poor communication with others, and the rise of problems for which the individual cannot find a solution, or of an inability to cope. Sometimes there is no apparent reason for these periods of sadness or disappointment; it seems as if it is just a feeling we have to go through. Sometimes the depressed person is aware of a problem, but feels powerless and lacks normal energy and assertiveness. In other cases, the depression may be quite pronounced and persistent, but the individual in question is still able to function reasonably well in everyday life. This is ordinary, simple neurotic depression. But since it is not disabling, it is not regarded as a mental illness.

Depression is particularly futile and self-defeating when it is based on a condition that one cannot possibly do anything about. An example is people who ‘worry’ about their age and actually seem to resent growing older. Depression can involve feelings of guilt where an individual is either consciously or subconsciously accepting blame for something that is not his fault. Perhaps, while a person is away on a business trip, his mother dies. He may reproach himself by saying (perhaps without expressing it openly), “Maybe if I hadn’t gone on this trip, she would have lived.” He knows this doesn’t make sense, but subconsciously accepts it and may develop a deep depression. The deeper the depression, the more likely he is to retreat from everyday life. If he does participate, it is half hearted, with few results. He will actually go out of his way to avoid activities he likes. The more extreme the depression, the more it becomes calculated self-punishment.

However, depression need not always be unhealthy or negative, but may be a sign of the awareness of an emotional problem which an individual can resolve. But chronic depression goes against the very grain of life and drains a person completely.

The symptoms of normal depression do not differ in kind from abnormal depression, but they do differ drastically in degree. Abnormal depression is comprised of one or more major depressive occurrences where there is a feeling of extreme elation or euphoria. These abnormal depressive occurrences may take weeks or months to appear, and can last for several months more. Those who experience this type of depression exhibit extreme changes in mood, motivation, thinking, and physical and motor functioning. The following characteristics are exhibited:

1.a depressed mood, complete despair, loneliness,
or boredom;

2.feeling of worthlessness and guilt- the individual sees himself without intelligence, attractiveness, health, or social skills;

3.reduced motivation, general interest and pleasure disappear from previously enjoyed activities;

4.disturbances of appetite, sleep, a person can neither eat nor sleep or eats and sleeps in excess;

5.psychomotor retardation or agitation, where people commonly become lethargic or become fidgety, pacing and moaning;

6.reduced energy- a person feels chronic exhaustion;

7.difficulties in thinking- retarded cognitive processes and difficulty in thinking, concentrating, or remembering; and recurrent thoughts of death or suicide, which do sometimes result in suicide. Psychiatrists thus diagnose depression as an illness that has biological causes and consider it a medical disorder (just like diabetes, high blood pressure, or heart disease). Day after day, these disorders affect the individual’s thoughts, feelings, physical health, and behavior.

WHAT ARE THE CAUSES OF DEPRESSION?

We have already seen the causes of ordinary depression. From a psychiatrist’s point-of-view, depression may be caused by many things, including:

• ·certain life conditions
• ·family history and genetics
• ·other general medical illnesses
• ·certain medicines
• ·drugs or alcohol
• ·other psychiatric conditions.

Each discipline has its treatment and involves certain procedures, such as individual therapy, group therapy, medical treatment (the use of medicine); and in some cases, electroconvulsive therapy (ECT) and light therapy are useful.

It seems clear that in modern psychology there are several factors causing depression and the treatment lies in understanding these symptoms by the therapist and the patient, who together reach its source and try to find solutions. Treatment may take a long time.

The question arises whether it is possible to apply the same kind of treatment to all individuals. And does the individual have to go through therapy or psychiatric treatment? The answer is, no. Cause determines the treatment. Our problems primarily arise from our lack of understanding ourselves, our condition, and our function in life. We often set standard human rules to guide our lives.
For this reason, we fall short in understanding ourselves and our condition. We have to understand the Creator’s view of ourselves and the standard set for us as human beings. Understanding the purpose of our existence will help us eliminate many of our problems.

Islam teaches that this life is a life of test and trial. Each individual experiences many of these trials in the course of his or her life. Allah says in the Qur’an:

“Blessed be He in Whose Hand is the
Dominion, and He is Able to do all things.
Who has created death and life, that He may test you which of you is best in deed.And He is the All-Mighty, the Oft-Forgiving.” (67: 1-2)

In many Qur’anic verses, Allah speaks about the creation of the human being, his make-up, what helps him achieve psychological comfort, and what causes him to fall to his lowest levels of existence.
Allah also clarifies the factors that maintain good human qualities in feelings, emotions, and general health. As well, he explains what causes the deterioration of the human self and its psychological composition, and advises moderation in all matters, including happiness and sadness. He says:

“In order that you may not be sad over matters that you fail to get. Nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.“(57:23)

In this verse, Allah makes the human being aware of his abilities, and makes him respond to things with wisdom and an open mind. This type of orientation makes the human being open, stable and balanced when facing life’s requirements and events. The human being becomes fearful and unsure if isolated from his surroundings, and deals with things as if they were events intended to cause him harm or to bring him down. But if he knows that life, its events, and the events that transpire by means of others are predetermined, then he reaches a level of understanding that makes him feel secure and comfortable. After reaching this level, he would neither feel sorrow for what has passed him by, nor would he feel excessively joyful. He will feel comfort for what Allah has determined. Allah also explains that a person has an appointed term in this life.

“If the appointed time fixed by Allah comes, it shall not be postponed, if only you knew.” (71:4)

He also says:

“There is a predetermined period for each nation, and if this period comes to them, they shall neither remain one hour later nor (shall they perish) one hour earlier.” (10:49)

Allah also explains that everything that befalls us is from Him:

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah. (57:22)

Allah also explains that people are tested for their claim:

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested? And we indeed tested those who were before them. And Allah will certainly make known (the truth of) those who are true, and will certainly make known (the falsehood of) those who are liars.” (29:2-5)

These verses show that Allah has to test his believing servants according to their degree of belief. From these verses and many others, Allah teaches people how to deal with depression before turning to other solutions, which is through self-realization and the recognition of the purpose of human existence. Our relationship with Allah should come before our dependence on ourselves or any human being. Our faith, our reliance, and trust in him, and our efforts to work and improve our situation are the keys to success and will help us face our problems and difficulties. This is the secret that causes the believer’s self-comfort from his troubles.
Iman (Faith) is the key to eliminate the unnecessary fear that we sometimes experience when we deal with people, because a person believes that whatever good or bad happens, it is through the will of Allah. Allah says:

“Those who said unto the people (i.e. believers): ‘Verily, the people (have gathered against you (a great army), therefore, fear them.‘ But it (only) increased them in faith, and they said: ‘Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us). So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good pleasure of Allah. And Allah is the Owner of Great Bounty. It is only Satan that suggests to you the fear of his supporters and friends, so fear them not, but fear Me, if you are (true) believers.“(3:173-175)

This shows that the true believer does not become weak or collapse when he faces trouble or hardship; rather he returns to Allah and refers all matters to Him and says: “For us Allah sufficeth, and He is the best Disposer of affairs and to Him we refer our matter.” Then, the condition of the believer will change from depression and despair to security and peace. Fear will be minimized and will be replaced with strength and the true will to face the cause of this fear and diminish it. Everything that causes human fear is within the power of Allah. And as long as what causes the fear is within the power of Allah, then when the believer says: For us Allah sufficeth, and He is the best Disposer of affairs, and is a true believer in Allah and is sure that ease will come to him from Allah, his fear will change to courage. He faces the cause of his fear and overcomes it. Abu Hurirah (may Allah be pleased with him) said: That the messenger of Allah when a matter unease him, raises his eye to the sky and says: “Praise be to the Almighty Allah,” and increases his efforts in supplication, “YA HAYYU YA QAYYUM” Oh You, the Living, Ever-watchful”.

In the sunan of Abi Daud, the prophet (pbuh) said to Abi Umamah, do you want me to teach you something, that if you say it, Allah the Almighty will take away your depression, and pay your debts? He said, yes. The prophet said: “Say when you wake up in the morning: 0 Allah, I seek refuge with you from depression and sadness, and I seek refuge with you from disability and laziness, and I seek refuge with you from cowardice and parsimony, and I seek refuge with you from the oppression of debt and the subjugation of men. He said: and I did. Allah the Almighty took away my depression and paid my debt.

Also it is mentioned in the sunan of Abi Daud that Abu Bakr (Radia’ lahu Anbu) said that the prophet (Pbuh) said: “The supplications of the distressed are Allahuma, your mercy I request, so don’t let me depend on myself in the twinkling of an eye, and reform my whole nature, there is no god but You.”

In Termizi the prophet (pbuh) also said: “I know a word that, when a person in difficulty says it, Allah will relieve him from that hardship. It is the word of my brother Younes.” The story of Younes is mentioned in the Qur’an for Muslims to deduce the value and importance of referring to Allah in every hardship and in all matters of our life. Allah says:

“And remember Zun-nun when he departed in wrath: He imagined that We had no power over him! But he cried through the depths of darkness, ‘There is no god but Thou: Glory to Thee: I was Indeed wrong!” So We listened to him: And delivered him from Distress: and thus do We deliver those who have faith.” (21:87)

When Younes left his people, angry with them because they did not believe in Allah, he was thinking that Allah had permitted him to leave. The whale swallowed him and he lived in darkness.
Then, he cried to his Lord with humility and sorrow, acknowledging that he had oppressed himself, because he did something that did not please Allah.
Allah the Almighty responded to his call and saved him from his distress and trouble. The prophet himself used this supplication and many others which can be used as divine medicine to treat certain psychological problems.

This type of preparation helps people face life’s requirements and events. It teaches that life is full of events that are either in their favor or the opposite. So, preparing the human being to recognize and face them will diminish the severity of the impact. If the individual is not well prepared, he will be extreme, either in happiness or sadness, and will not have the fortitude to face life’s events.
Allah teaches us that we should not live with an event for longer than its term. If the time of the event is finished, then our thoughts and feelings should not dwell on it.

Our prophet (pbuh) also teaches us that we should benefit from our experience in facing future events. He says: “The believer should not be bitten by the same terrier twice.”

Sometimes we feel depressed over certain events that we think are not good for us, only to find at the end that they may turn out to be in our favor. We make quick judgments and want matters to be resolved quickly. Allah says:

“Man is created of haste: I will show you My Ayat‘ (torment, proofs, evidences, verses, lessons, signs, revelations, etc.). So ask Me not to hasten (them).” (21:37)

Allah commands us not to be hasty in our decisions, but to be moderate and appreciative of what we have. Satisfaction and appreciation help the individual be comfortable and secure with himself. That does not mean the individual does not have to work and seek means of improving his condition. Allah the Almighty gives an example of what causes security and peace, and what causes the opposite. He says:

“And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear; because of that which they used to do.” (16·112)

Allah shows that He substituted hunger for abundance and insecurity, and instability and anxiety for security. He also shows that what happened to them is because of their oppression of themselves, by being not grateful to the One who bestowed these gifts. Allah set this parable in the Qur’an to show that we, as humans, enjoy all the gifts that Allah has given; we did not create ourselves or our sustenance.

Being thankful and grateful to Him are some of the means that help us achieve security and comfort. Being thankful and grateful to Allah is based on the following steps: we have to acknowledge the gifts in our life with a pure heart, which are not because of our power, but because of the mercy of Allah and our gratitude.

• ·We express this gratitude openly and through praising Him and not attributing what we have to anyone but Him.

“Verily, Korah was of Moses ‘people, but he behaved arrogantly towards them. And We gave him of the treasures, of which the keys would have been a burden to a body of strong men. When his people said to him: ‘Do not be glad (with ungratefulness to Allah‘s favors). Verily!‘ Allah likes not those who are glad (with ungratefulness to Allab‘s favors).

‘But seek, with that (wealth) which Allah has bestowed on you, the Home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the “Mufsidin” (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corruptors):

“He said: ‘This has been given to me only because of knowledge I possess.‘ Did he not know that Allah had destroyed, before him, generations of men who were stronger than him in might and greater in the amount (of riches) they had collected:’ (28:76-78 )

• ·A person has to use these gifts in pleasing Allah and for His cause. But if the individual uses them in disobeying Allah, he rebels, and then he may receive retribution by removing the servant from peace, security, stability or emotional comfort, etc.
• ·A person has to be content with what Allah has destined for him. But this does not mean sitting idle, saying that it is Allah’s will, or just waiting until something happens. It means that the individual accepts Allah’s will and works to improve his condition, while asking for guidance.
• ·A person should not try to make other people’s lives miserable by causing problems for them. In doing so, it would only reflect back upon him. We see that many people do not rest if they see others enjoying the gifts of Allah. This concept eventually brings them unhappiness and thus depression. It is as if they are rebelling against Allah. If the individual is content, he will be saved from anxiety, insecurity, hate, sadness and thus depression.
  Our prophet teaches us to say:

“0 Allah I ask you to place within me a self that is content with You, accepts your judgment and is satisfied with Your gifts and believes that we shall meet.”

• ·If a person is taught that his lifespan is predetermined, he realizes that he has no power over changing it and his perspective on life becomes clear. He accepts the reality that his life will come to an end, and will endeavor to make the best of it, as mandated by Allah, instead of feeling sad and depressed.
• ·A person has to have a time plan for himself, to fulfill the purpose of his existence. Time is life, and a human being should not waste it. Wasting our time means wasting our life. If the individual plans well, he will not have time to be sad and sorry for himself. Rather he will utilize the gifts that Allah has given him, including time.

Combined, these will help us deal with normal depression and prepare us to accept and deal with events as they happen. We will not be arrogant when we are at ease and will not become depressed or unhappy when certain matters take place. Also, we will not be deceived by the abundance of wealth or be weakened and impatient by its scarcity.

This is how Islam teaches people to deal with ordinary depression. For the physical causes of depression, Islam teaches us to seek the proper help, including medicine. Jaber Ibn Abdullah said that the prophet Mohammed (pbuh) said: “To each illness is a cure, if the medicine hit the illness, it will be cured with the will of Allah.” (Muslim)

Osamah Ibn Sharic said, I was sitting with the prophet (pbuh) and the Bedouins came, and said: o messenger of Allah! Do we treat ourselves? He
said, “Yes 0 servants of Allah treat yourselves, Allah the Almighty does not place an illness unless He places a cure.” (Ahmad)

Abu Khouzamah also said: “I said: ’0 messenger of Allah! Do you see the charms we use, a medicine with which we treat ourselves, and fearful things we
avoid, if they prevent anything of the will of Allah?’
The prophet (pbuh) said: ‘It is of the will of Allah.’ (Ahmad)

These sayings of the prophet show that there are causes and effects and the recommendations to seek treatment. When the prophet says, “For every illness there is a cure,” it encourages people to find the proper treatment for a specific illness.
If people don’t know about the treatment, it does not mean it does not exist. Rather it means that people did not search far enough to find it. This statement gives hope to those who are ill, to search for treatment, and to leave the matter with Allah. If people hope in Allah and search for treatment, it will strengthen their will and help them feel better.

CONCLUSION

An indication of a sound human mind is that the individual has an understanding of the purpose of his existence and thus, has a plan. A plan that helps him utilizes his time and gives him value to his existence. Allah in the Qur’an emphasizes the importance of using our mind to benefit from all things given to us. Meanwhile, He directs our attention to make use of all possible means. At the time we cannot neglect the contribution of the current theories in counseling, psychotherapy and psychiatry, in the field of human services. But we should screen them and make use of what is acceptable to us as Muslims. A point of difference is that many of the current theories study human behavior as a matter relating only to the present existence. Muslims believe that life is a field in which they plant their fruit for the next life. Islam helps determine the type of life the individual lives to achieve happiness. For those overcoming difficulties, we have to include understanding their social life, including their religious values.

It is important for us, if we want to deal with normal depression, to understand the Creator’s view of human nature, what benefits it and what makes it function. We should also transfer this view to our youth, through verbal teachings, actions, and reinforcement. If children observe their parents being content, while working to improve their lives, they will become open to dealing with reality and will have a balanced outlook. The key, then, to deal with our problems, is self-understanding. We reach self-understanding through relating to Allah our Creator and following his guidance. He said:

“But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); and We should then have given them from Our presence a great reward; and We should have shown them the straightway. ” (4:66-68)

If parents and members of the family notice certain symptoms of the above-mentioned abnormal depression for more than two weeks, they should take the person to their health care provider for diagnosis.

REFERENCES

Anthony, E.] and Therese Benedek, Depression and Human Existence (Boston: little, Brown, 1975).

Gabor I Keitner, Depression and Families: Impact and Treatment (Washington, DC: American Psychiatric Press, 1990).

Gotlib, A. H. & Colby, C. A., Treatment of Depression: An Interpersonal Systems Approach (New York: Pergamon Press, 1987). p.2.

John Rush, A. and Altshuler, Z. K., Depression- Basic Mechanisms, Diagnosis, and Treatment (New York: Guilford Press, 1986).

Maser,]. D., Depression and Expressive Behavior
(Hillsdale, N.J: L. Erlbaum Associates, 1987).

Woodruff, R. A., Clayton, P ]., and Guze, S. B. “Is
Everyone Depressed?” American Journal of Psychiatry, 1975, 132,627-628.

عن أبي عبد الرحمن عبد الله بن مسعـود رضي الله عنه ، قال : حدثنا رسول الله صلي الله عليه وسلم – وهو الصادق المصدوق – : ( إن أحـدكم يجمع خلقه في بطن أمه أربعين يوما نطفه ، ثم يكون علقة مثل ذلك ، ثم يكون مـضغـة مثل ذلك ، ثم يرسل إليه الملك ، فينفخ فيه الروح ، ويـؤمر بأربع كلمات : بكتب رزقه ، واجله ، وعمله ، وشقي أم سعيد ؛ فوالله الـذي لا إلــه غـيره إن أحــدكم ليعـمل بعمل أهل الجنه حتى ما يكون بينه وبينها إلا ذراع فيسبق عليه الكتاب فيعـمل بعـمل أهــل النار فـيـدخـلها . وإن أحدكم ليعمل بعمل أهل النار حتي ما يكون بينه وبينها إلا ذراع فــيسـبـق عليه الكتاب فيعمل بعمل أهل الجنة فيدخلها ) رواه البخاري [ رقم : 3208 ] ومسلم [ رقم : 2643 ]

On the authority of Aboo `Abd ir-Rahmaan `Abdullaah ibn Mas`ood (radiAllaahu anhu), who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) and he is the Truthful, the Believed, narrated to us:

written by Shuaib S Khan.

In the Name of God, the Most Merciful, the Most Gracious.

“Know that the life of this world is nothing but play and pastime, and adornment, and boasting amongst yourselves, and the desire to surpass each other in wealth and children; like the rain the produce of which pleased the farmer, then dried so you see it yellow, and then turned into dry trampled hay; and in the Hereafter is a severe punishment, and the forgiveness from Allah and His pleasure; and the life of this world is nothing but enjoyment of delusions.” Quran 57:20

It is a common conception that death is a certain reality. Yet, it stays in our minds as an abstract thought, seldom having any real weight or affect. The modern culture is immersed in exaltation and worship of the twisted image of youthful beauty which does nothing but expose our society’s deep contempt for aging, and denial of death. We now have the ability and the power with our superior technology and medicine to alter and shape our faces and bodies to fit our immortal image of ourselves; but the truth that remains is, it is only an empty image that we chase. On the surface, it appears that we have become an advanced civilization, capable of much greatness, but in reality we have forgotten the core basics of life.

It is self-evident that we now live in a time and society in which death has become a taboo and the silent agreement is that we do not speak of it.  Most of us pretend it’s not there, and if we do tell stories of death, it is always the others who must die for our entertainment, in our pastime of Hollywood addiction and the like. Some of us even derive some perverted gratification in watching these, yet when it comes to death of our own selves or our loved ones, we turn away and beg to be distracted than give it any thought.

“Every soul shall taste death, and we shall try you with evil and good, and to Us you will be returned.” Quran 21:35

The underlying belief behind this obvious denial, though it maybe subconscious, is that our life experience of pleasure seeking, achievements, competition and big egos is believed to be the only meaning of our existence; and so death is a danger that not only threatens our current existence, but also any meaning that our life and identity may have carried. This is what keeps us clinging to our contingent existence and we turn a blind eye to the certain and inevitable truth. Then when death comes to us, or to one of our loved ones, we respond by going into a state of shock, unable to bear the fact. It dawns on us that neither we, nor our loved ones can do anything to prevent it and we cannot bring back the deceased. Our helplessness before death becomes exposed to us, but if we live through the experience, we soon force ourselves to forget and pretend nothing of the sort ever happened; and the vivid colors of death that we saw slowly fades back into an abstract blurry concept, once again. Islam asks us to face this reality and give weight to the seriousness of the matter.

“(This is) a revelation from the Lord of the universe. Is it such a message that you would hold in light esteem? And have you made it your portion that you should declare it false? Then why do you not [intervene] when [the soul of a dying person] reaches the throat? And you at the moment are looking on. But We are nearer to him than you, but you see not. Then why do you not, if you are exempt from account, call back the soul, if you are on the truth!” Quran 56:80-87

Islam teaches us to broaden our perspective and look to the world as it really is. It directs our energy to our essence; and instead of obsessing over shallow images of our ego and material glamour, it teaches us to develop an inner fulfillment in coming to terms with our mortality and the inevitable return to our original Source. Islam asks us to be humble before God and submit to the Truth, willingly, while we still respire, so that we are better prepared for death whenever it arrives to snatch our last breath. Islam asks us to put our arrogance aside and recognize that though we are capable of many things, we are helpless before the Divine and completely depend of Him for every moment of our existence. With that recognition we become truly conscious and align ourselves to His will in life and in death, we return to Him in a state of peace and acceptance.

We say: “To Allah we belong, and to Him is our return” Quran 2:156

The underlying truth for a person who adheres to the teachings of Islam is that we are spiritual beings who have been asked to carry out a temporary physical existence on the earth.  You are not the baby crawling, or the child eating candy, or the teenager looking for trouble, or the elderly weakened with illness.  Those are the ever changing impermanent bodies; and the real you is the conscious spirit that inhabited those bodies. The physical body, which is a part of the earth, is nothing more than a vehicle for our spirit. The spirit is our true self which animates and brings alive our physical and mental form.  Because the body is from earth, the earth nourishes the body, but the spririt is from a higher reality and so only alignment with the Highest Truth nourishes the spirit. When the spirit returns to its Lord, the Eternal, the body thus returns to the earth. Therefore, the one who chose to live and conduct himself in submission to the Truth, for him death is liberation from the narrow constrictions and the suffering of physical existence into the eternal bliss of enjoyment in Divine presence. Because the believers willingly accept the Divine, the Divine welcomes them with His mercy and forgiveness.

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: “The world is a prison for a believer and paradise for a non-believer.” Bukhari Book 42, Chapter 1, Number 7058

Islam teaches us to always be mindful of the nearness of death. Though its hour is not known, its coming is certain. Therefore the one who takes this world to be his paradise and worships his own desires and neglects the Truth, he too will soon leave everything he has amassed. The mansion, cars, career, relationships, all that distracted him, he will leave behind, and nothing can help him in anyway. You do not forget the Truth except that you forget yourself. And he returns to His Lord, having tainted his soul and destroyed his eternal life. Death puts the life of this world into perspective, and it conveys very loudly, everyone is equal before God, your life has a purpose and your time is running out. Islam teaches us to be mindful of death. Be mindful of death not in a morbid and melancholic way, but as a means of infusing life and meaning into our existence. If you operated from the awareness that this deed could possibly be the last moment of your life, how would you live? If you knew that this could possibly be the last time you see your spouse or children, how would you treat them? Would you still cheat that person, knowing well and accepting the reality that soon you will return to your Lord? Would you still engage in immoral behavior while looking death in the eye when your Lord has said in the Hereafter is a severe punishment, and the forgiveness from Allah and His pleasure; and the life of this world is nothing but enjoyment of delusions.

The punishment is the suffering which we bring upon ourselves.  Allah does not oppress, but we oppress ourselves.  If we utilized the gift of reflection and were honest with ourselves, we would tell ourselves: Is it not time to think about your own death?  When will the time come for you to change? When will you turn back? Open your heart to the Truth. The Giver of Life invites you to that which gives you life. Return to Him before it’s too late. The door of repentance is still wide open. So go forth and do not be deceived by the glamour of this life. God is greater. With Him is the best reward.

“Oh My servants, who have transgressed against their own souls, don’t ever despair of the Mercy of Allah. Indeed Allah forgives all sins. He is the most Forgiving, the Most Merciful. And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; after which you will not be helped. And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive; Lest a soul should say, “Oh [how great is] my regret over what I neglected in regard to Allah and that I was among the mockers. Or [lest] it say, “If only Allah had guided me, I would have been among the righteous. Or [lest] it say when it sees the punishment, “If only I had another chance so that I could be among the doers of good. But yes, there had come to you My verses, but you denied them and were arrogant, and you were among the disbelievers. And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is Hell not a suitable abode for the arrogant? And Allah will save those who were conscious of Him by their attainment; no evil will touch them, nor will they grieve. Allah is the Creator of all things, and He is, over all things, the Disposer of affairs.” Quran 39:53-62

Adoption: An Islamic Perspective

By

 Abdullah M. Khouj

When we become distant from Allah, the Creator, we become distant from our own selves. Then we neglect our essential need; that is the spiritual. It means simply we do not follow His mandates and it follows that we will be deprived from His guidance. When this happens we easily fall into practices that bring unhappiness or trouble into our lives.

In the case under discussion in this article, many Muslims, in this overall environment, have begun to practice adoption, as it is practiced in civil law, a practice which uproots the child from his/her origin and detaches him/her from the past. The child grows up knowing only of his/her current adoptive family, but knows nothing of lineage. Allah has shown that such an approach is inadequate for human beings, and would create problems as the child grows. Allah informs that He prohibits such procedure by saying:

“Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the truth, and He shows the (right) way. “Call them by (the names of) their fathers: that is more just in the sight of Allah. But if ye know not their father’s (names, call them) your Mawlas. But there is no blame on ye if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is oft- forgiving, most merciful.” (33:4-5)

Allah thus illuminates realities concerning our life. If we ponder in His guidance, we find that He does help us to deal with the causes of all problems that afflict us and how to resolve them. We must not grope about in awkward confusion, not follow all kinds of different paths, but follow the one, straight path that Allah has drawn for us and that agrees with our human nature. Allah explains that He has made one heart for every human being, and thus the one way is the way to follow that is appropriate to each person and his life. Allah makes clear that a man’s wife can never be his mother. No matter what the relationship might be called, a man’s wife is his wife and must never be his mother. The true nature of a relationship cannot be changed with just a word, and thus who ever makes Zihar is saying an abomination and speaking falsely. Then Allah says:

“Nor has he made your adopted sons your sons.”

AI Qurtebi says in his tafseir (interpretation) of this verse that all the mufassirorn have agreed that this verse was revealed concerning the case of Zaid Bin Haritha.’ The Imams narrated that Ibn Omar (may Allah be pleased with them) had said, “We called Zaid Bin Haritha Zaid Bin Muhammad” until Allah revealed:

“Call them by [the names of] their fathers.”

The prophet had adopted Zaid and had said: “O people of Quraish, be witness that he is my son, he inherits me, and I inherit him.”

From this story we understand that adoption was practiced both before and during Islam. However, Allah abolished this practice, to return the relationship of lineage to its natural course.
This natural course is determined by relationships of blood and real fatherhood. Allah explains that talk does not change reality, nor can talk create a relationship other than the blood and genetic relationship that is carried through the sperm which determines the lineage of a family. Besides the genes, this relationship carries with it the natural feeling of a man for his child, in which the son is a part of him and of his living body and being.

Thus, Allah commands us to call these children after their natural parents, and not their adoptive parents. The calling of children after their adoptive parents deforms the human character, uproots its origins, and sets the adopted child on a continuous search for the truth of his lineage.

Today, we often receive calls from Muslims who want to practice adoption. Some may be confused and do not know Allah’s prohibitions against it. Others may know Allah’s law against it, but see no harm in it because we live in a different time and place than Prophet Mohammad and Zaid. Nevertheless, the practice of adoption courts dangers to family ties, human relations, and thereby the whole society.

Islam abolished adoption in the way that it is practiced in many parts of the world today. This is because it uproots the child and severs his connection to his own lineage. This causes distinct problems: Children do not feel the tie to their natural parents, because the blood tie does not exist. Many problems can be caused if the child then finds out that he is adopted later in life through different circumstances. The child can react in different ways to the shock of this knowledge. Some are filled with hate because they believe that they were deceived. Others may accept the truth, but are propelled on a continual search for knowledge about themselves and their family, and sometimes this search gives them no rest or peace. All kinds of anxieties and psychological disorders can arise from this trauma.

Adoption practices in which the child knows nothing of his natural parents and family can also have grave consequences: A child may grow up and marry his sister or the sister may marry her brother without even knowing it. Such relations are strictly prohibited, precisely because they produce disturbances in the genetic makeup. Adoption as it is practiced today can also lead to broader social problems. People become no longer concerned with the legitimacy of their children.
The business of baby-selling for purposes of adoption begins to proliferate. Unseemly struggles and fights can arise between the real and adopting families of a child. Islam abolished adoption for all these reasons, and also to protect the unity of the family and the unity of the Society, from forces of social disruption.

It is just that a child should be called after his father, because of the affection and love that binds the two. This natural relationship between parent and child is the core of family responsibility and establishes the family on solid principles and aids the society in dealing with overall social problems. Societies which ignore the family relationships, which are based on weak and limp family structures, leave their people vulnerable to criminality and all kinds of psychological imbalances.

Allah however did not simply abolish adoption, without providing a solution for the care of children whose parents, for whatever reason, are unable to provide that care. He offered practices such as guardianship. If adoption is prohibited by Allah, He also commands and encourages the believers to guard, supervise, and protect orphans and foundlings, children without parents. Allah considered the caring of orphans to be a great deed. Allah says:

And remember We took a covenant from the children of Israel (to this effect): worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and give Zakat, then did ye turn back, except a few among you, and ye back slide even now.” (2:83)

“They ask thee what they should spend (In charity). Say: whatever wealth ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well.” (2.215)

Allah commands us to be fair in our treatment of orphans, to treat them with kindness and goodness. Allah says:

 “Therefore, treat not the orphan with harshness, nor repulse him who asks;” (93:9)

“Seest thou one who denies the judgment (to come)? Then such is the one who repulses the orphan, and encourages not the feeding of the indigent.” (107:2)

“They ask thee concerning orphans. Say: “the best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed exalted in power, wise.” (2:220)

“Those who unjustly eat up the property of orphans eat up a fire into their own bodies; they will soon be enduring a blazing fire!” (4:10)

“That ye stand firm for justice to orphans. There is not a good deed which we do, but Allah is well-acquainted therewith.” (4: 12 7)

Islam also set standards of practice toward foundlings, young children whose natural familial origins are unknown. Islam commands Muslims to provide foster care for such children as an act of social solidarity among all Muslims. Allah says:

Help ye one another in righteousness and piety, but help ye not one another in sin and rancor: fear Allah, for Allah is strict punishment.

Islam’s rules for foundling include:

- The person who found the baby should have witnesses that will testify that he found the baby and testify to what was found with it.

- If there was money with the baby, then the person who found the baby is permitted to spend that money.

- If no money was found with the baby and the person who found it cannot afford to support the baby, then he can request from the Muslim house of funding to support the baby.

- If that is not possible, then the community or the government should collectively support the baby.

(Saied Bin Mansour narrated that Senin Bin jamilah said, “I found an abandoned baby, and I went with it to Omar Bin Al Khatab. Someone introduced me to Omar and said, ‘O ruler of the believer, he is a pious man.’ Omar said, ‘Is he so?’ He said, ‘Yes.’ Omar said. ‘Take the baby with you. He is free, and you are his guardian, and we support him from the Muslim house of funding.’” Or as it is put in a different narration of the same story, Omar says, “We will pay for his foster care.”)

- The Muslim house of funding inherits the foundling if the person who is taking care of the baby dies.

- If a man or a woman admitted that the child is his or hers, and the conditions also show that he or she was a parent, then he or she can have the baby.

- Those who find a baby should not claim the parenthood of the baby. They should provide the baby with care and affection as if he were their own. As the child grows older, they should help him to understand his life story.

When Allah mandates a law, it is always beneficial for the human being. As in the case of adoption, when a child knows the facts of his life, he can understand how to set expectations for his entire life. If a child is raised to believe that he is the natural child of his actually adoptive family, when he discovers the big lie, that they are not his natural parents, this may have a seriously detrimental impact on his personality. The person may not be able to trust anyone again in his life. So why not make the truth easy for him from the beginning?

As Muslims, when Allah and his messenger determine a course to take on a matter, we must listen to it, because its benefit is for us. Allah says:

It is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: If anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong path. (33:36)

1 Zaid Bin Haritha was the son of Haritha AI Kalbi of one of the Arab tribes in the days before Islam. Zaid was captured as a young man during an attack on his tribe by another Arab tribe. Hakiem Bin Hiezam then bought him for Hakeem’s aunt (may Allah be blessed with her). When the prophet (PBUH) married her, she gave Zaid to the prophet as a gift. Then Zaid’s father and uncle requested from the prophet that Zaid be permitted to return to his family. The prophet gave Zaid the choice to remain with him or go with his family. Zaid chose to stay with the prophet, who then gave him his freedom and adopted him. People used to call Zaid the son of Mohammad.

(Researched by: Hanan Muhammad- Abdullah)

In the name of Allah The Beneficient The Merciful

Glad tidings are to those who practice patience

Introduction: As Muslims many of us listen to the khutbas (Friday speeches) in our masajids every jummah prayer and hear the admonition from Allah SWT that one of the ways to the jannah (paradise) is Patience. In the collection of Imam Ahmed there is a hadith that Allah SWT mentioned Patience in the Qur’an in 90 places. In an effort to find these ayats (verses) about Patience I looked in the Qur’an and the Qur’anic Indexes for these ayats to help me and the reader to see what Allah (swt) says about patience and its benifit  for us as humans. I pray to Allah to make this effort helpful to others as it continues to be helpful to me to seek the guidance of Allah in my life and the benefit of understanding the value of patience in our way of dealing with ourselves and others.

1.           Instruction. Patience is enjoined upon believers. And do thou be patient, for thy patience is but from Allah; nor grieve over them: and distress not thyself because of their plots. (an-Nahl 16:127) “Now await in patience the Command of they Lord: for verily thou art in Our eyes: and celebrate the praises of thy Lord the while thou standest forth,” (at-Tur 52:48)
2.           That which is opposite to patience is forbidden.  Therefore patiently persevere, as did (all) Messengers of inflexible purpose; and be in no haste about the (Unbelievers). On the Day that they see the (Punishment) promised them, (it will be) as if they had not tarried more than an hour in a single day. (Thine but) to proclaim the Message: but shall any be destroyed except those who transgress? (al-Ahqaf 46:35) So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish, when he cried out in agony.  (al-Qalam 68:48)
3.           Patience is made a condition of success and prosperity. O ye who believe! persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper.  (Al’Imran 3:200)
4.           The rewards of those who exercise patience will be doubled. Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them.  (al-Qasas 28:54).  Say: “O ye My servants who believe!  Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah’s earth! Those who patiently persevere will truly receive a reward without measure!” (az-Zumar 39:10)
5.           Patience and iman are prerequisites for leadership in religion. And We appointed, from among them, Leaders, giving guidance under Our Command, so long as they persevered with patience and continued to have faith in Our Signs. (as-Sajdah 32:24)
6.           Patience is the way to earn the companionship of Allah. And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: for Allah is with those who patiently persevere:  (al-Anfal 8:46)
7.           Allah will reward those who have patience with a threefold reward: blessings, mercy and guidance.  Be sure We shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere. (al-Baqarah 2:155-7)
8.           Patience is a means of seeking Allah’s help. Nay, seek (Allah’s) help with patient perseverance and prayer: it is indeed hard, except to those who bring a lowly spirit,  (al-Baqarah 2:45)
9.          Patience and taqwa are conditions for Allah’s help and support.  “Yea, if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught.” (Al’Imran 3:125)
10.          Patience and Taqwa are a great protection against the cunning of enemies. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah compasseth round about all that they do.  (Al’Imran 3:120)
11.          The angels will salute the people of patience in Jannah.  “Peace unto you for that ye persevered in patience! Now how excellent is the final Home!” (ar-Ra’d 13:24)
12.          Allah made it permissible to treat our enemies no worse than they treat us, but He has made it clear that practicing patience is better. And if ye do catch them out, catch them out no worse than they catch you out: but if ye show patience, that is indeed the best (course) for those who are patient.   (an Nahl 16:126)
13.           Allah made patience and right actions a condition for forgiveness and great reward. “Not so do those who show patience and constancy, and work righteousness; for them is forgiveness (of sins) and a great reward.”  (Hud 11:11)
14.           Allah has made patience a standard of courage and determination in the conduct of one’s affairs. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs. (ash-Shura 42:43) “O my son! establish regular prayer, enjoin what is just, and forbid what is wrong; and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs. (Luqman 31:17)
15.           Allah has promised the believers His support and victory and has said that they deserve this because of their patience. And We made a people, considered weak (and of no account), inheritors of lands in both East and West-lands whereon We sent down Our blessings. The fair promise of thy Lord was fulfilled for the Children of Israel, because they had patience and constancy, and We levelled to the ground the Great Works and fine Buildings which Fir’aun and his people erected (with such pride).  (al A’raf 7:137)
16.           Allah has made patience a condition of His love.  “How many of the Prophets fought (in Allah’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah’s way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast.” (Al-Imran3:146)
17.           Allah has made patience a condition of receiving many blessings. But those who had been granted (true) knowledge said: “Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good).” (al-Qasas2 8:80) And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.  (Fussilat 41:35)
18.           Allah has mentioned that only those who practice patience and gratitude will benefit from the signs of Allah.  Seest thou not that the ships sail through the Ocean by the grace of Allah? That He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks. (Lugman 31:31) And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains.  If it be His Will, He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful. (ash-Shura 42:32-33)
19.           Allah praised Ayyub (AS)for his patience. “And take in thy hand a little grass, and strike therewith: and break not (thy oath).” Truly We found him full of patience and constancy, how excellent in Our service! ever did he turn (to Us)!  ( Sad 38:44)
20.           Allah has given a general ruling that whoever does not have faith and does not belong to the people of truth and patience. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.  (al-Asr 103:1-3)
21.           Allah has mentioned the main characteristic of those who attain salvation is patience and compassion. Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. (al-Balad 90:17-18)
22.           Allah has mentioned patience in many chapters including: (al-Baqarah 2:45)(Hud 11:11)(ash Shura 42:32-33)(al-Asr103:1-3)(al-Balad 90:17)(as-Sajdah32:24)(al-Ahzab 33-35)

References:

Subject Index of Qur’an, Afzalur Rahman, Islamic Publications Ltd. Lahore, Pakistan, 1^st. Edition, 1983

Translation of the Meaning of “The Noble Qur’an in the English Language by Dr. Muhammad Taqi-ud-Din Hilali and Dr. Muhammad Muhsin Khan, King Fahd Complex for the Printing of The Holy Qur’an, Madinah, KSA,1420 AH

The Holy Qur’an, Text, Translation and Commentary by Abdullah Yusuf Ali,New Revised Edition, Amana Corporation, Brentwood, Maryland U.S.A . 1404 A.H.-1989 A.C.

An Exhaustive Concordance of the Meaning of the Qur’an based upon the translation of Abdullah Yusuf Ali by John (Yahya) Cason, Kamel El- Fadl, Frederick (Fareed) Walker, 1421A.H./2000C.E.

He walked up and sat down in front of the Prophet (Peace be upon him), with his knees touching against the Prophet’s and placing the palms of his hands on his thighs he said: “O Muhammad, tell me about Islam.”

The Messenger of Allah  said: “Islam is to testify that there is no deity worthy of worship but Allah and Muhammad is the Messenger of Allah, to perform prayers, to give zakaah, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.”

He said: “You have spoken rightly”; and we were amazed at him asking him and saying that he had spoken rightly.  He (the man) said: “Tell me about Emaan.”

He (the Prophet, peace be upon him) said: “It is to believe in Allah, His Angels, His Books, His Messengers, and the Last Day, and to believe in divine destiny (qadr), both the good and the evil of it.”

He said: “You have spoken rightly.”

He (the man) said: “Then tell me about Ihsaan.”

He (the Prophet) said: “It is to worship Allah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”

He said: “Then tell me about the Hour.”

He said: “The one questioned about it knows no better than the questioner.”

He said: “Then tell me about its signs.”

He said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”

Then he (the man) left, and I stayed for a time. The he (the Prophet, peace be upon him) said: “O `Umar, do you know who the questioner was?”

I said: “Allah and His Messenger know best.”

He said: “It was Jibreel, who came to teach you your religion.”

It was related by Muslim.

عن عمر رضي الله عنه أيضا ، قال : بينما نحن جلوس عـند رسـول الله صلى الله عليه وسلم ذات يوم اذ طلع علينا رجل شديد بياض الثياب ، شديد سواد الشعر لا يرى عليه أثـر السفر ولا يعـرفه منا احـد. حتى جـلـس إلى النبي صلي الله عليه وسلم فـأسند ركبـتيه إلى ركبتـيه ووضع كفيه على فخذيه، وقـال: ” يا محمد أخبرني عن الإسلام “. فقـال رسـول الله صـلى الله عـليه وسـلـم : (الإسـلام أن تـشـهـد أن لا إلـه إلا الله وأن محـمـد رسـول الله وتـقـيـم الصلاة وتـؤتي الـزكاة وتـصوم رمضان وتـحـج البيت إن اسـتـطـعت اليه سبيلا). قال : صدقت. فعجبنا له ، يسأله ويصدقه ‍‍‍‍‍‍‍‍‍‍‌‌‌؟ قال : فأخبرني عن الإيمان . قال : أن تؤمن بالله وملائكته وكتبه ورسله واليوم الاخر وتؤمن بالقدر خيره وشره . قال : صدقت . قال : فأخبرني عن الإحسان . قال : ان تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك . قال : فأخبرني عن الساعة . قال : “ما المسؤول عنها بأعلم من السائل ” قال : فأخبرني عن أماراتها . قال : ” أن تلد الأم ربتها ، وان ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان” ثم انطلق ، فلبثت مليا ،ثم قال :” يا عمر أتدري من السائل ؟” قلت : “الله ورسوله أعلم “. قال : فإنه جبريل ، اتاكم يعلمكم دينكم “رواه مسلم [ رقم : 8 ]

Understanding the Meaning of The Basic Foundations of Islam

By Dr. Abdullah M. Khouj

Then is one who walks fallen on his face better guided or one who walks erect on a straight path? (67:22)

It is part of human nature that when we are introduced to something or hear about it, would like to know all about it at once. It is part of our nature also that it takes some time for us to be familiarized with things especially when it relates to our belief and values. Both involve detailed processes and involvement for us to grasp the meaning involved in their principles. This brief article is meant to help the reader glimpse the basic foundations of Islam: its meaning, basic principles and objectives. As will it deals with the guideliness of how Islam can help people live a better life.

Some people characterize Islam as a restrictive religion that requires believers to follow a long list of “do’s” and “don’ts.” Muslims are also sometimes described as emotional people who seclude themselves from others with their backward religion. Some even think that Muslims worship a different God.

Islam is an Arabic word derived from the consonant root ‘slm, which means “peace.” In the religious perspective it means submission to the will of Allah. Allah says:

Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in faith? For Allah did take Abraham for a friend. (4:125)

A Muslim surrenders his whole being to Allah the same God of all the revealed religions, including Judaism and Christianity out of gratitude for the gifts that he enjoys from Allah, including the gift of life, sight, hearing, health, and security. This act of submission begins with the recognition of Allah as the only power in the universe. He is the Creator, the giver of life and death, the Sustainer, the Controller of benefit and harm, the Ruler, and the Judge. This recognition is accompanied by love, fear, and dependency. Its outward result is obedience to His will. And, obedience agrees with human nature, as Allah tells us:

So set thou thy face steadily and truly to the Faith: (Establish) Allah’s handiwork according to the pattern on which He has made manldnd: No change (let there be) in the work (wrought) by Allah: that is the standard religion: but most among mankind understand not. (30:30)

Some may ask why do we have to submit to Allah, or why must we even have to think about Him?

When Allah created Adam out of clay, He put a soul in him. Thus, he became a living being with all the qualities that we enjoy to this day. As a being with a soul, a human being cannot function properly unless he/she constantly relates to the originator of his soul to receive sustenance and guidance. Without Allah’s guidance the human being would fall prey to Satan, the greatest enemy of humanity. Satan (Iblis)[i] has the ability to make the human being go against his own nature, and come under Satanic influence where he will be destroyed. Allah describes this matter in the following verses:

Behold! thy Lord said to the angels: “I am about to create man, from sounding clay, from mud moulded into shape; “When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him.” So the angels prostrated themselves, all of them together: Not so Iblis: he refused to be among those who prostrated themselves. (Allah) said: “O Iblis! what is your reason for not being among those who prostrated themseives?” (Iblis) said: “I am not one to prostrate myself to man, whom Thou didst create from sounding clay, from mud moulded into shape.” (Allah) said: “Then get thee out from here: for thou art rejected, accursed. “And the Curse shall be on thee till the Day of Judg-ment.” (Iblis) said: “O my Lord! give me then respite till the Day the (dead) are raised.” (Allah) said: “Respite is granted thee, “Till the Day of the Time Appointed.” (Iblis) said: “O my Lord! because Thou hast put me in the wrong, I will make (wrong) fair-seeming to them on the earth, and I will put them all in the wrong, “Except Thy ser-vants among them, sincere and purified (by Thy grace).” (Allah) said: “This (Way of My sincere servants) is indeed a Way that leads straight to Me. “For over My servants no au-thority shalt thou have, except such as put themselves in the wrong and follow thee.” And verily, Hell is the promised abode for themall! (15:28-42)

In another chapter. Allah informs that if we follow His guidance we will be saved from the conflict, confusion, and trouble which Satan has in store for us.

We said: “O Adam! Dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye wffl; but approach not this tree, or ye run into harm and transgression.” Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been. We said: “Get ye down, all (ye people), with enmity between your-selves. On earth will be your dwelling place and your means of livelihood for a time.” Then learnt Adam from his Lord words of inspiration, and his Lord turned towards him; for He is Oft-Returning, Most Merciful. We said: “Get ye down all from here: and if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve. (2:35-38)

This guidance is the key to true learning and understanding. It contains the right principles of growth and wisdom that we need to deal with life’s demands and expectations, and it urges us to see the world in a wider perspective—to think about and to utilize what Allah has given us for our own and others’ benefit.

Because this struggle between mankind and Satan from the time of Adam (the struggle between good and evil) is so crucial, Allah from time to time has warned the children of Adam about their greatest enemy through His prophets and messengers. Allah’s message emphasizes the belief in Him alone, combined with a warning against following in Satan’s footsteps. If people choose to follow in Satan’s footsteps, they will go astray and destroy themselves.

We have sent thee inspiration, as We sent it to Noah and the Messengers after him: We sent inspiration to Abrahara, Isma’il, Isaac, Jacob, and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. Of some Messenger We have al-ready told thee the story; of others We have not, and to Moses Allah spoke direct. Mes-sengers who gave good news as well as warning, that mankind, after (the coming) of the Messengers, should have no plea against Allah: for Allah is Exalted in Power, Wise. But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: but enough Is Aliah for a witaess. (4:165-166)

This shows that Islam is not a new religion as many people think. It is a continuation of the previously revealed divine messages. However, Allah informs that with His last revelation, He has completed and perfected His message to guide people to an understanding of the purpose of their existence. He says:

This day have I perfected your religlon for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving, Most Merciful. (5:3)

Once more, belief and submission to the one God (Allah) is an innate predisposition. However, history shows us that people have often made the mistake of directing themselves and their worship toward something or someone in creation, not the Divine.  Belief is a critical issue for every human being, and particularly so for Muslims.  Belief (Iman) in Islam is the first foundation of the religion. That is: to believe in Allah alone and take no parteners with Him¹; to believe in the angels²; to believe in the messengers and prophets³ that He sent to mankind; to believe in the books that He revealed to mankind⁴; to believe in the afterlife⁵; and to believe in fate and destiny. Allah says:

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His Books, and His Messengers. “We make no distinction (they say) between one and another of His Messengers.” And they say: “We hear, and we obey. (We seek) Thy forgiveness, Our Lord, and to Thee is the end of all journeys.” (2:285)

He also says:

O ye who believe! Believe in Allah and His messenger and the scripture which He hath sent to His Messenger and the scripture which He sent To those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone Far, far astray. (4:136)

Iman, then, brings security and peace. When the individual realizes that he has no power over matters in his life, and that Allah is the only One who can change those matters, then the individual can, with peace and confidence rely entirely on Allah. Allah says:

Is one whose heart Allah has opened to Islam, So that he has received enlightenment from Allah, (No better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of Allah! They are manifestly wandering (In error)! (9:22)

And as far as peace is concerned, Allah says:

It is those who believe And confuse not their beliefs With wrong, that are (Truly) in security, for they Are on (right) guidance.” (6:82)

To benefit from our belief and keep it continual, Allah provided us with a worship system to cover all aspects of our life.

He shows that sincerity of worship to Him frees the human self from illusion and contradiction, and elevates it from the deterioration of worshiping the devil or other created objects such as the sun or a statue. Allah shows the true creator of all things that He is. He says:

That is Allah, your Lord! There is no god but He, the Creator of all things; then worship ye Him; and He hath power to dispose of all affairs. (6:102)

Allah also shows that freeing ourselves from illusion and contradiction leads us out of ignorance and going astray. And thus, it will keep humans away from corruption. Worship as Allah mandates purifies the human being of every sin and it has good effect of reforming the human heart and polishing his character. This is clear if we study the worship system in Islam which includes:

Five Daily Prayers

Prayer in Islam is the direct communication between the individual and the Creator. It urges the individual to purify both his external and internal self. The prerequisite for prayer is the purification of the body, the clothes, and the place. The individual stands before the Creator with reverence; forwarding his heart to the Creator, confiding in Him and praising Him. The return of this action is the blessing of the Creator, Who includes the human being with His mercy. This blessing will effect the psychological condition of the believer so that he might more easily observe Allah in his heart and fear His punishment and thus, stay away from what causes His anger. Allah says:

Recite what is sent of the Book by inspira-tion to thee, and establish regular Prayer: for Prayer restrains from shameful and un-just deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do. (29:45)

The prophet (pbuh) shows the function of prayer in our life by saying:

The example of the five daily prayer is like a pure water river in front the door of one of you he washes himself from it five times a day. Do you see that will keep any of his dirt? The companion said: nothing. He said: the iive daily prayers take out sins as water takes out dirt.

Paying zakat (a mandatory contribution taken from the total savings of the rich)

Zakat is a purification of wealth, and it implements in the believer’s heart the love of giving. In return, it brings about kindness and friendship among people. Zakat shows the individual submission to the commandment of the Creator and the appreciation of His gift.

Fasting (daily from dawn to sunset for one month)

Fasting trains the individual to have self control and to be patient and truthful in his dedication to his faith.

Making pilgrimage to the sacred house in Makkah once in a Muslim’s life if he or she has the means to make the trip.

Pilgrimage makes the individual submit to the Creator, and helps to rid the pilgrim of worldly matters and to remember that when he returns to Allah he will leave every thing behind. The believer will be humbled and knows that his origin is from dust and that the preference among people is piety.

Islam mandated these types of worship to bring the individual closer to Allah, to bring him Good in this life, and comfort and pleasure in the eternal life. Worship in general will help the individual to overcome his weaknesses and elevate himself to be able to avoid sins. It will help him know and seek what is right, and know and avoid what is wrong. The individual will thus know his duties to his Creator, his people, and himself.

Human Behavior

Belief and worship has to be reflected in our behavior. For this reason, good deeds are part of a Muslim worship. Islam emphasizes the importance of moral character and moral values, as part of living a good life according to Allah’s mandates. The religion covers and fulfills all aspects of a human life, both individually and socially.

So set thou thy face steadily and truly to the faith;  (Establish) Allah’s handiwork according to the pattern on which He has made mankind;  No change (let there be) in the work (wrought) by Allah; that is the standard religion:But most among mankind understand not. (30: 30)

On the individual level, Allah urges the human being to use his mind, and to consider the mind as that which distinguishes humanity from the beasts.

Behold! In the creation of the heavens and the earth;in the alternation of the night and the Day;in the sailing of the ships through the ocean for the profit of mankind;in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead:In the beasts of all kinds that He scatters through the earth;in the change of the winds and the clouds which they trail like their slaves between the sky and the earth, (Here) indeed are Signs for a people that are wise. (2:164)

Allah also encourages the human being to acquire knowledge, wisdom, and a wider perspective on life.

And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing, or of (feeling in) the heart will be enquired into (On the Day of Reckoning) (17:36)

But say, “O my Lord! advance me In knowledge.” (20:114)

Appropriate knowledge is the key to wisdom. Allah explains that He grants this wisdom to whom He pleases.

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. (2:269)

Wisdom in turn helps the individual obtain a wider perspective:

By Allah’s will They routed them: And David slew Goliath: And Allah gave him Power and Wisdom And taught him whatever (else) He willed. And did not Allah check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds. (2:251)

A wise person bases his ideas on proof and evidence and not on guesses, assumptions, nor unproven feelings.

Or, who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah? Say, “Bring forth your argument, if ye are telling the truth!” (27:64)

Allah also draws our attention to what is truly fulfilling to our heart, to our emotions and feelings:

Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts fmd satisfaction. (13:28)

Because we are inclined to follow our emotions in certain situations Islam prevents us from blind imitation and inactivity.

When it is said to them:”Follow what Allah hath revealed:”They say: “Nay! We shall follow the ways of our fathers:”What! Even though their fathers were void of wisdom and guidance? (2:170)

Islam aims to establish certain principles in a Muslim’s life to better his condition as an individual and reform his social life. To do so Islam emphasized that: The origin of mankind is one.

O mankind! Reverence Your Guardian-Lord, Who created you from a single person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches overyou. (4:1)

The religion with Allah from Adam to Mohammed is one.

The same religion has He Established for you as that Which He enjoined on Noah That which We have sent By inspiration to thee  And that which We enjoined On Abraham, Moses, and Jesus: Namely, that ye should remain Steadfast in Religion, and make No divisions therein: To those who worship Other things than Allah, Hard is the (way) To which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). (42:13)

Allah’s message aims to free the human being from being enslaved to any power except the power of the Creator. Allah mentions this message in many verses of the Qur’an.

And your God is One God: There is no god But He, Most Gracious, Most Merciful. (2:163)

He it is Who shapes you In the wombs as He pleases. There is no god but He, The Exalted in Might, The Wise. (3:6)

People are equal in Allah’s sight.

O mankind! We created You from a single (pair) Of a male and a female, And made you into Nations and tribes, that Ye may know each other (Not that ye may despise Each other). Verily The most honoured of you In the sight of Allah Is (he who is) the most Righteous of you. And Allah has full Knowledge And is well-acquainted (With all things). (49:13)

In this principle, Allah establishes the human dignity without any distinction because of race, color, lineage, or wealth. Allah tells people that they are like one family, from one father and mother, with one Creator. And that Allah made them tribes and nations to communicate and know each other not to despise, oppress, and disrespect each other. Allah has set this principle; no one may attempt to substitute it with discrimination.

There should not be any force regarding religious belief. Allah says:

Let there be no compulsion In religion: Truth stands out Clear from Error: whoever Rejects Evil and believes In Allah hath grasped The most trustworthy Hand-hold, that never breaks. And Allah heareth and knoweth all things. (2:256)

This shows that Iman is a natural instinct and compulsion contradicts it. The human mind and emotions, if are left alone with no outer influence will respond to this inner call to believe in Allah without any force.

A major outcome of Iman is peace. Peace is a cause of security and Allah knows the importance of peace and security in human life for this reason He calls humans to enter into such state. He says:

O ye who believe! Enter into Islam (state of submission to the Divine) Whole-heartedly; and follow not the footsteps Of the Evil One; for he is to you an avowed enemy. (2:208)

All these principles work under the umbrella of the three major foundations of Islam: belief, worship and relationship. They aim to bring about:

 1. A justly balanced individual and society.

Thus have We made of you an Ummat justly balanced. (2: 143)

 2. Happiness in this worldly life and getting Allah’s reward in the afterlife.

 3. Clear communication among peoples to know each other and relate to each other as Allah mandates.

O mankind! We created you from a single (pair) of a male and a female, and made you into Nations and tribes, that ye may know each other (Not that ye may despise Each other). Verily the most honored of you in the sight of Allah is (he who is) the most Righteous of you. And Allah has full Knowledge and is well-acquainted (With all things). (49:13)

4. Easy and clear instructions to apply the principles of the religion in all aspects of human life.

In the area of belief, the person dedicates him/herself to the belief in only one God (Allah). In the area of worship, the person’s life is always in continual relationship with the creator to receive guidance, to enjoy all the creator’s gifts, and to be thankful to the giver. In the area of relationship, the person must recognize Allah in every aspect of his/her life. This recognition and the moderate approach to fulfill one’s needs as mandated by the religion emphasize the fact that there is no extremity in Islam. Rather, the human being is instructed to fulfill his needs as he would live his life forever, and to consider being in the afterlife soon. Allah says:

“But seek, with the (wealth) which Allah has bestowed on thee, The Home of the Hereafter, nor forget thy portion in this World: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: For Allah loves not those who do mischief.” (28:77)

Allah describes those who live balanced life in the Qur’an as His servants and He is the Merciful. In one chapter of the Qur’an He gives some descriptions of such individuals and says:

And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, “Peace!” Those who spend the night in adoration of their Lord prostrating and standing and those who say: “Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous, “Evil indeed is it as an abode, and as a place to rest in”; Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes); Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred, except for just cause, nor commit fornication, and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy, unless he repents, believes and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful. And whoever repents and does good has truly turned to Allah with an (acceptable) conversion, Those who witness no falsehood and, if they pass by futility, they pass by it with honorable (avoidance); Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind; And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.” Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace, Dwelling therein; how beautiful an abode and place of rest! Say (to the Rejecters): “My Lord is not uneasy because of you if ye call not on Him: but ye have indeed rejected (Him), and soon will come the inevitable (punishment)!”

These verses describe individuals with genuine behavior and balance life. They are sincere in their relationship with their Creator, with themselves, and others. They aim to establish virtuous behavior and they remain steadfast to seek good and avoid evil. People with faith would not kill without just cause. A true believer could never kill another human being without just cause.

Some people have selected certain verses of the Qur’an regarding fighting and killing, taken these out of their context, and come to the terrible conclusion that Islam commands Muslims to fight and kill others. If one puts these selected verses back in context and intelligently reads the verses before and after them, while at the same time understanding the occasion of their revelation, then he would realize that Islam teaches its followers not to initiate fighting, nor to oppress other human beings. Islam absolutely prohibits the killing of a human being without justifiable causes. Allah commands the Muslims to be kind and fair with those who are not Muslims and cause no harm to them. He says:

Allah forbids you not, With regard to those who Fight you not for (your) Faith Nor drive you out Of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. (60:8)

To conclude: Islam introduces the human being to the knowledge needed to guide him/her to understand him/herself and the purpose of his/her existence; and to live a better life based on continual relationship with his Creator, himself and others. It guides him to properly fulfill his spiritual, physical, social, mental, and emotional needs in order to deal with all life’s requirements, including the development of the world’s social, political and financial systems. It leads him to truly understand his place in the world. An essential part of such understanding is the importance of the family and its constitution; the basic foundations of such institution and the process of forming and maintaining it. It is the essential start that if it is formed correctly would help the human being in touch with himself and the world to understand the value of peace and realize the evil and danger of war and deal with national and international issues.

If people misunderstand Islam, then the problem is not with the religion; rather, it is with peoples’ misunderstanding or misconception of the religion.

End notes

1. A Muslim is commanded not to associate anyone or anything with his belief in and worship of Allah. Allah
says:

“O two companions of the prison are many different lords (gods) better or Allah, the One, the Irresistible? (12: 39)

2. Allah created the angels from light they are created to worship, glorify and praise Him all the time, and to serve His purposes. They never disobey Him. For example: Gabriel is the one who delivers Allah’s message to His messengers. Israiel is the angel who is in charge of death. Malik is in charge of hellfire.

3. There are four books mentioned in the Qur’an: the Torah, the Bible, David Solomon, and the Qur’an.

4. A Muslim believes that this Worldly life is temporal the other life is the eternal life. People will be resurrected with their body and soul. Their conditions in the afterlife will depend on their deeds in this worldly life and the mercy of Allah.

5. Good deeds are the deeds that agree with our nature and promote healthy personal and social life, such as: being just with oneself and others; being good to others especially parents, neighbor and relatives; feeding the poor and being considerate with the needy; being truthful even if it is against one’s interest; working for and helping others, as well as oneself and one’s family; and refraining from drinking and alcohol or taking drugs. In contrast, bad deeds are ones that do not agree with our nature and have negative effects in our health, behavior and life in general. Such deeds are: worshipping partners with Allah. It causes Allah’s anger. Just imagine that you help someone and turn around and thanks someone else, how would you feel? He is the one Who gives everything. A bad deed also is to kill someone without justifiable reason; or creating trouble for others by gossiping, backbiting, slandering, despising; and consuming alcohol and eating pork.

On that account: We ordained for the Children of Israel that if anyone slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our Messengers with Clear Signs, Yet, even after that, many of them continued to commit excesses in the land.

To help those who are interested in gaining more information about the basic foundation of Islam, I refer them to read my book, Islam: Its Meaning, Objectives, and legislative system. If the reader is also interested to know more about the Qur’an and human nature, they are invited to read my book: The relevance of the Qur’an to human nature.

I heard the Messenger of Allah, sallallahu ‘alayhi wasallam, say: “Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated.” [Al-Bukhari & Muslim]

عن أمـيـر المؤمنـين أبي حـفص عمر بن الخطاب رضي الله عنه ، قال : سمعت رسول الله صلى الله عـليه وسلم يـقـول : ( إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى . فمن كـانت هجرته إلى الله ورسولـه فهجرتـه إلى الله ورسـوله ومن كانت هجرته لـدنيا يصـيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه ). رواه إمام المحد ثين أبـو عـبـد الله محمد بن إسماعـيل بن ابراهـيـم بن المغـيره بن بـرد زبه البخاري الجعـفي، وابـو الحسـيـن مسلم بن الحجاج بن مـسلم القـشـيري الـنيسـابـوري  رضي الله عنهما في صحيحيهما اللذين هما أصح الكتب المصنفه.

Commentary: According to some Ahadith, the reason for this Hadith is that a person sent a proposal of marriage to a woman named Umm Qais, which she turned down saying that he should have to emigrate to Al-Madinah for it. Accordingly, he did it for this specific purpose, and the two were married there. On account of this event, the man came to be known among the Companions as Muhajir Umm Qais.

On the basis of this Hadith, ‘Ulama’ are of the unanimous opinion that the real basis of one’s actions is Niyyah (intention) and everyone will be requited according to his Niyyah. It is true that Niyyah is founded in one’s heart, that is to say, one has first to make up one’s mind for what he intends to do and he should not express it verbally. In fact, the latter is a Bid’ah (innovation in religion) because no proof of it is found in Shariah.

The point which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for every action. In other words, in every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.

Abdullah M. Khouj, Director

We hear about happiness from our childhood and we know that it is connected with things that are pleasing to us. It is the opposite of misery. Even though happiness has global meaning, it means different things to differentpeople. It mainly depends on people’s background and their upbringing, as well as their ethical education. To some people, happiness means wealth; to others, it means position, and still to others, it means power and control. Even though these factors are the means to happiness, they are not the ends.

Islam teaches that human happiness does not originate from any of these above mentioned factors, and to a believer, a Muslim, happiness has a very different meaning. To better understand the meaning of happiness in Islam, Anas narrated the Prophet (Pbuh) as saying, “Whoever’s concern was the afterlife, Allah makes his richness between his eyes, gathers his inner self, and the worldly life will come to him with compliance. And whoever’s concern was for the worldly life, Allah will make his poverty between his eyes[1], disunite him[2] and he will not get anything from this worldly life except what has been written for him.” (Tirmidi)

In another hadith, the Prophet says, “Whoever wakes up and feels safe in his flock, feels healthy in his body, and owns his daily sustenance, it is as if he owns this worldly life.” (AI Nawawi Riyadh as Salaheen)

In these two hadith, the Prophet (Pbuh) draws an objective for a Muslims life, his means for happiness, and how to go about achieving it. He (Pbuh) clearly shows Muslims that happiness is not only in collecting money, or holding a position, or having a child; it is not only in gaining knowledge, and it cannot be found in any of the luxuries or joy of this worldly life. If happiness is found only in these things then we would find that the people of the highly advanced, sophisticated and rich countries are happy. But, reality shows the opposite.

In an article published in May 11, 2007 explains that according to WHO (world health organization) statistics, one person commits suicide every 40 seconds. Suicide rates all over the world have increased by 5-62% in the last two decades. Hardly any country is immune to this disease. What’s disturbing is that more young people are killing themselves than ever before. After the author writes about his short coming of the research he divides the countries into four groups depending in their suicide rates:

Group 1 (High suicide rate): Europe and major parts of Asia.

Group 2 (a medium high suicide rate): Countries like Belgium (21), Finland (20) Switzerland (18), Austria (18] France (17.6), S. Korea (17.9) and Japan (23.8] too have a fairly high rate of suicide.

Group 3 (medium suicide rate), only China and India seem to fit.

Group 4, with its low suicide rates? Well, there was no data from the Muslim countries.

Somehow, we recently witness the suicide rates are getting higher in some Arab and Muslim countries. Many people refer that to the economic instability. In an article published in the New York Times on April 22, 2011 Tara parker noted that in Sweden, Denmark even though the capital income for an individual is very high and the society is modem, there are high rates of suicide. Europe and America, also known for its people of wealth, knowledge, and industry, have certain unhappy symptoms of anxiety, restlessness, crimes, and suicide. This is an indication that wealth, prestige, and position are only means to happiness if we utilize them in a proper way. Many people are wealthy and have all the means for happiness but they are missing something that they don’t have. Allah draws the Prophet’s (Pbuh) attention to these facts when He says:

“Let not their wealth nor their following in sons dazzle thee: in reality God’s plan is to punish them with the things of this worldly life, and that their souls may perish in their very denial of God.” (9:55)

We can see that scientific technology, industry, inventions, wealth, and children alone did not make the people who have all these means happy. Sometimes, wealth, if it is not managed properly, can be destructive. Also children, if they are not educated and raised properly may be troublesome for their family and cause them grief.

For these reasons, the Prophet (pbuh) clarifies to the believers that happiness is an inner contentment. It comes from the intensity of one’s belief and the depths of one’s self and is established in one’s feelings and exhibited in his/her behavior. In this sense, happiness is comfort, peace, hope, contentment, satisfaction, and love. All of these traits are the fruit of a true faith coupled with sincere and lasting work to utilize and use, whatever Allah has given to human being in this worldly life. Happiness is not isolated to a dress to wear, food we enjoy eating, prestige we gain, or honor we earn. All of these, without a pragmatic aim and a correct picture of life, would be useless.

The Prophet (pbuh) clarifies that the believer is happy and content as long as he/she returns to Allah and requests from Him to comfort his soul and make him/her content. This was one of his supplications:

“O Allah I ask You a soul (self) that is contented with You; accepting Your decree, contented with what You give, and believe in meeting You.”

Contentment is the cause of happiness specially if the basic elements of this contentment are fulfilled. The first: is to accept what Allah decrees. That makes a person receives such decree with patience and thanks. A person would not feel arrogant when he has and would not feel despaired when he does not have. This leads to the second matter that is to be content with Allah’s gifts. Contentment is a trait of a natural personality. A healthy personality is the one that accept the decree of Allah and content of what He gives and does not envy, hold grudges or complain against Allah’s will. A contented self is the one that is saved from all kind of greed illnesses. Thus, the third matter is to meet with the Creator. This matter in particular makes the human being more ready to reach the higher levels of being human because it informs the human being about functions in this life as well as his/her responsibilities. A human being thus, becomes clear on how to please Allah and fulfills His mandates; even though he/she is under stress or suffering an illness or taking the oppression of poverty and deprivation, or facing oppression or torture, even death.

Islam draws the human being’s attention toward his true aim in life and shows him/her the best ways to reach them, to be happy in this worldly life, and to be successful in the hereafter.

Allah says:  

“We have not sent down the Qur’an to thee to be an occasion for thy distress.” (20:2)

He also said:

 “He said: “Get ye down, both of you, all together, from the Garden, with emnity one to another: but if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment.” (20:123-124)

These verses show that the Qur’an contains the means for human happiness. It helps people come out of their misery and leads them to the straight path. It also shows that Islam aims to help people achieve happiness, comfort, and peace. It leads people to freedom by showing them the means for a happy life. Allah says in the Qur’an:

 “O mankind! There hath come to you a direction from your Lord and a healing for the disease in your hearts, and for those who believe Guidance and a Mercy. Say: “In the Bounty of God and in His Mercy, in that let them rejoice”: that is better than the wealth they hoard.” (10:57-58)

Ibn Kathir says that people should be happy with what they have received from Allah that is guidance and truth. It is better than the perishable, materialistic gains of this worldly life. These gains are like beautiful roses that we enjoy for a certain time and then they wilt and fade away.

Islam does not command Muslims to live the life of a vagabond. Rather, it commands the Muslim to be moderate in all aspects of his life. Allah says:

“But seek, with the wealth which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not occasions for mischief in the land: For God loves not those who do mischief” (28:77)

Ibn Kathir says in the interpretation of this verse that a person has to use what Allah has given him/her of wealth and gifts in worshipping Allah and to be closer to Him. And to offer the things that would make a person gain success in this worldly life and the reward of Allah in the hereafter. A person does not have to forget to live a good life according to what Allah has described and to enjoy the good things in life.

 Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the Signs in detail for those who understand.

This verse came after the following verse:

“O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loveth not the wasters.”

Allah has mandated on the individual certain duties he has to fulfill. An individual’s self has certain duties toward himself. His family has certain duties on him and his relatives have certain duties on him, as well as his neighbors. He has to do good things with people as Allah has been good with him. He should not misuse his wealth his health to seek corruption and hurt others.

Allah made things lawful to us to enjoy and be content and to be grateful to Him for these gifts. He has also prohibited certain things and commanded us to avoid them in order to save us from harming ourselves and others. Even the things He allowed us to enjoy we should enjoy in moderation, because some of these things can be a double edged sword if we use them excessively or in the wrong way.

Gaining wealth is allowed in Islam through legal and pure means. It is a gift from Allah. Misusing this gift, could lead the human and the society to destruction. Besides wealth, the individual holds this wealth to manipulate others or to ruin the economy and destroy his society. For wealth to give its fruits, it should be used in proper means to give a certain percent in charity, using it to perform Hajj, providing for the benefit of others, even using it in business with good manners. The Prophet (Pbuh) says:

 “The honest and the trusted merchant are with those who died in the cause of Allah at the Day of Judgment.” (Ibn Magid)

Also, when the individual spends his wealth on his family and his children or on those who are under his care, he will get rewarded from Allah. The Prophet (pbuh) says:

 “Whoever works and makes his intention to make a comfortable life for his wife, his children, and whoever is under his care, and establishes with them the command of Allah, and feeds them halal, it is a must that Allah will make him with those who died in His cause in their degree.” (AI Tabarani, Al Jamia Al Kabir)

Allah raises in rank or degrees those whom He wills, and the gifts that He gives to these individuals are many. Among them are, power, health, prestige, progress, development, and advancement in medicine. These gifts, when used properly, benefit the individual as well as the community. When a person is powerful or prestigious, his degree of influence is best used when it follows Allah’s will. In doing so this abilities are aimed toward a positive goal and serve to benefit himself and others. When a person enjoys good health, he not only functions well, but he can utilize life’s resources. However, if he uses his health to oppress or cause harm to others, then his good health does not serve to do good by assisting those who are less fortunate. Rather he gains isolation and hate.

The world we live in has been inundated with technology, progress, and development. Although this is necessary and is promoted in Islam, these topics can turn toward the detriment of the community if they are not proceeded with carefully. Islam has always encouraged progress and development and has often led the way in technology. However, it has been kept in mind that advancement is best realized when it is according to Allah’s mandates and aims toward benefitting the life of the whole society; rather the whole world.

Advancement in the field of medicine would be beneficial if it is used to help the better functioning of human life. Otherwise, what is the value of an immoral doctor or a scientist who aims toward the destruction of human life? Through these examples, we can realize how important it is for individuals to utilize the gifts that Allah has given them to benefit themselves and others. In doing so, they can find an inner fulfillment and joy through giving. When giving is done according to Allah’s will and not for self appreciation, then an individual finds the true meaning of happiness through their actions regardless of the circumstances.

As we witness the current event we realize that many non-Muslims perceive Muslims as back worded and quick to react. This is not the case with all Muslims. The Qur’an (the Muslims Book of Guidance) calls for a healthy normal human life that is congruent with the natural make up of the human being to create healthy individual, society, nation and nations. Allah the Creator shows that all could be achieved through the proper knowledge and wisdom. Knowledge in general and divine knowledge in particular helped us reach this level of advancement. Such advancement facilitated faster communication and clear understandings of human relations to reduce the lack of understand among people about each other. Communication is a key to human relation especially when it comes to religious values and their effects in our lives as human beings.

To make use of technology and its tools, our site presents the basic foundations of Islam and its teaching as a divine religion.

Islam is not a new religion, but a continuation, confirmation, and completion of the previously revealed divine messages sent in stages, and poured out in measure to mankind. Allah says:

“This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion” (5:3)

As our needs grow to understand Islam, this site focuses on the basic principles of Islam and shows that Islam is the guidance and light needed to achieve the proper life for better psychological and social health along with scientific advancement.

Director

Abdullah M. Khouj