ummtaalib

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

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

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

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

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

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

Source

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

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

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

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

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

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

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

Question Can a Sayyid (descendants of Prophet Muhammad sallallahu alaihi wa sallam) girl get married to a non Sayyid boy? If not, then please give an explanation in light of the Quran and sunnah. Answer There is no rule or law in Islam that prohibits a non-sayyid from marrying a girl of the sayyid family. However, the condition is that the sayyida girl has to obtain permission from her wali before she can marry a non-sayyid. If she marries such a person without the wali’s consent, the nikah will not be valid. It will only be valid if the wali or the guardian of the girl gives permission. Mufti Siraj Desai http://islamqa.org/hanafi/askmufti/44679

Alternative Treatments Alternative or complementary therapies include: Acupuncture Aromatherapy Biofeedback Chiropractic treatments Guided imagery Herbal remedies Hypnosis Massage therapy Meditation Relaxation Yoga The mental health charity Mind says it cannot endorse complementary therapies, but does say some people find them helpful. Finding a reputable therapist is important. The Complementary and Natural Healthcare Council (CNHC) is a government-backed regulator of complementary therapists. Some therapies also have their own professional body. Source The Holistic Approach If you’re depressed, taking medication is only one of many treatment options. A holistic approach focuses on treating your whole being -- body and mind -- to help you feel better. A healthy diet, exercise, and talk therapy are a few of the holistic approaches you can use, along with your medication, to help speed recovery from depression. Source Herbal Remedies Looks at Herbal remedies used by many people suffering from anxiety or depression. "In this article, I will review the evidence for or against herbal remedies as treatments for depression and anxiety. My assessment is based on a systematic review of the published literature...." Source How To Treat Depression Naturally Highlighting the importance of being able to feel sad sometimes and urging caution on the use of anti-depressants, a doctor writes:

Medical Treatment Options Though there are many treatment options available it can be quite daunting to begin the journey of recovery. As one sufferer of depression said, "The journey to healing and recovery is definitely a marathon event." The Cycle of Depression A European study showed that depression and fatigue fuel each other in a vicious cycle, with patients suffering from depression being four times more likely to suffer fatigue. Patients suffering from fatigue are three times more likely to become depressed. While the researchers were quick to point out that the two conditions have separate causes, they appear to feed off of each other in a cycle that can be difficult to break. Source The symptoms of depression can bring about some drastic changes in a depressed person’s life, daily routines, and their behaviour. Often it is these changes that makes the depression worse and prevents the depressed person from getting better. Low energy and fatigue leads to decreased activity which leads to feelings of ineffectiveness and hopelessness. This results in the depression worsening. It is known as the Cycle of Depression. Reversing the Cycle The following PDF explains further with tips on how to reverse the cycle of depression. Info-Vicious Cycle of Depression.pdf Treatment Options Available Treatment will depend on the type of depression a person is diagnosed with. Below is a list of some of the many different types of treatment options available. For Mild Depression Watchful Waiting: wait and see if it disappears Exercise: is known to help mild depression Self help Groups: talking about it helps Mild to Moderate Depression There appear to be different types of talking therapies like Psychotherapy and counselling. Severe Depression Medication: anti-depressants may be prescribed by the doctor Combination Therapy: the doctor may recommend medication with talking therapy Mental health teams : In severe depression, the patient may be referred to a mental health team made up of psychologists, psychiatrists, specialist nurses and occupational therapists. These teams often provide intensive specialist talking treatments as well as prescribed medication.

Suicide Every year, an estimated 900 000 people die by committing suicide. This represents one death every 40 seconds. Worldwide, suicide ranks among the three leading causes of death among those aged 15-44 years. WHO The World Health Organisation defines suicide as an act deliberately initiated and performed by a person in the full knowledge or expectation of its fatal outcome. Data on suicide rates are based on official registers of causes of death. Suicide Risk Factors Risk factors are often confused with warning signs of suicide, and frequently suicide prevention materials mix the two into lists of “what to watch out for.” It is important to note, however, that factors identified as increasing risk are not factors that cause or predict a suicide attempt. Risk factors are characteristics that make it more likely that an individual will consider, attempt, or die by suicide. Protective factors are characteristics that make it less likely that individuals will consider, attempt, or die by suicide. Risk Factors for Suicide Mental disorders, particularly mood disorders, schizophrenia, anxiety disorders and certain personality disorders Alcohol and other substance use disorders Hopelessness Impulsive and/or aggressive tendencies History of trauma or abuse Major physical illnesses Previous suicide attempt Family history of suicide Job or financial loss Loss of relationship Easy access to lethal means Local clusters of suicide Lack of social support and sense of isolation Stigma associated with asking for help Lack of health care, especially mental health and substance abuse treatment Cultural and religious beliefs, such as the belief that suicide is a noble resolution of a personal dilemma Exposure to others who have died by suicide (in real life or via the media and Internet) Protective Factors for Suicide Effective clinical care for mental, physical and substance use disorders Easy access to a variety of clinical interventions Restricted access to highly lethal means of suicide Strong connections to family and community support Support through ongoing medical and mental health care relationships Skills in problem solving, conflict resolution and handling problems in a non-violent way Cultural and religious beliefs that discourage suicide and support self-preservation

Causes of Depression It is important to note that there appears to be no simple or definitive answer to what causes depression. Below is a compilation of various opinions. What Causes Depression? Below are some contributing factors: Family History other members of your family having depression traumatic experiences in childhood, including violence Not everyone is lucky enough to be brought up in a stable and loving family environment, and bad experiences during childhood can increase the risk of developing depression. However there are plenty of people who suffer from depression who had great childhoods, and plenty who had a tough time in childhood who don’t get depressed. Depression is usually the result of a combination of factors. There’s always a possibility that depression could be genetic, and there does seem to be an increase in risk of depression where other family members have experienced it. But just because a family member has had depression at some stage, doesn’t mean that you will too. Events death or loss of someone close relationship break-ups traumatic, often life threatening events (illness) financial pressure unemployment serious accidents (particularly head injuries) or long-term illness some medication (check with your doctor) stress or problems at work, school or university or on the farm bullying or abuse some women experience depression during pregnancy or after childbirth Natural events such as drought or earthquakes Stressful life events and long term serious difficulties can trigger depressive episodes. Losing a job, a close friend or family member dying, or a relationship break-up is hard for anyone to cope with, but for some people it can seem impossible to recover. Lifestyle excessive alcohol consumption recreational or party drugs social isolation lack of sleep poor diet and lack of exercise Giving Birth Some women are particularly vulnerable to depression after pregnancy. The hormonal and physical changes, as well as added responsibility of a new life, can lead to postnatal depression. During Menstruation Some women experience mood swings right before and during their menstrual cycles. However, serious depression is not typical and should not be overlooked.

Investigating Various Opinions on Depression Objections to the DSM and ICD As seen in the section "Views on Depression Over Time", opinions on depression have varied over time. Currently the DSM and ICD are used by medical and mental health professionals to assist in the identification, treatment, monitoring, and recording of a range of behaviours deemed to be abnormal however the age old differences of opinion still exist. Is depression an illness or is it an emotion? Is it due to some chemical imbalance in the brain or is it due to an imbalance in the humors? Some are of the opinion that depression is neither an illness nor due to chemical imbalances but rather that depression is an emotion. Here is more on this view: Depression is not an Illness This month’s issue of The British Journal of General Practice contains an editorial “Depression as a culture-bound syndrome: implications for primary care” by Dr. Christopher Dowrick, Professor of Primary Medical Care at the Institute of Psychology, Health, and Society of the University of Liverpool. Dr. Dowrick claims that depression “fulfills the criteria for a culture-bound syndrome,” i.e. , one of the “’illnesses’, limited to specific societies or culture areas, composed of localized diagnostic categories,” like, for instance ataque de nervios in Latin America. In the case of depression the culture area affected is “westernized societies.” Putting the word “illness,” when applied to culture-bound syndromes into quotation marks indicates that Dr. Dowrick does not consider such syndromes real illnesses; it follows that depression--a culture-bound syndrome of westernized societies--is also not a real illness. Dr. Dowrick further argues that depression as a diagnostic category cannot be seen as “a universal, transcultural concept,” because it has no validity and utility, and it does not have validity and utility, because “there is no sound evidence for a discrete pathophysiological basis” for depression. Depression is NOT a Chemical Imbalance in Your Brain This powerful [audio] contains interviews with experts, parents and victims. It is the story of the high-income partnership between drug companies and psychiatry which has created an $80 billion profit from the peddling of psychotropic drugs to an unsuspecting public. How did these drugs, with no target illness, no known curative powers and a long and extensive list of side effects, become the go-to treatment for every kind of psychological distress? Source Are Emotional Symptoms Really Signs of Mental Illness? Clearly, there are "real" mental illnesses that can destroy any semblance of normalcy in a person's life. But are you mentally ill when you're sad for more than a couple of weeks? Is losing zest for life a sign of mental illness? Where does the normal grieving process fit into our modern lives—is it something that should be drugged, or is it a normal phase of life that everyone on the planet has to move through? And when does an emotional phase go from being a natural part of the changing emotional landscape that is life to a problem that needs to be "fixed"? Many are quick to defend their choice to take drugs. No one wants to "feel bad." But are these drugs destroying lives rather than saving them? Depression is an Emotion not a Disease Depression should be viewed as an emotion rather than a disease, according to the authors of a controversial new book. Consultant psychiatrist Dr Michael Corry of Clane General Hospital and Dublin psychotherapist Dr Aine Tubridy question the widespread use of drugs to treat depression, saying it is more "band-aid" than cure. PDF The Book "Depression An Emotion Not A Disease" Is there any end to the cycle of relapse, hospitalisation and medication for sufferers of depression? Drs Michael Corry and Áine Tubridy believe there is. In this hard-hitting new book, Corry and Tubridy present a revolutionary new perspective in which they assert that depression is an emotion, just like fear, anger or love, that can be consciously influenced, rather than a disease which can only be suffered. This new theory has enormous implications for the traditional treatment of depression. It puts the sufferer back at the centre of a more individual and tailored approach to healing and raises serious questions about the medical communities focus on medication as a primary treatment. Depression speaks both to those experiencing depression and to their families. Its aim is to: offer hope and understanding; equip sufferers with the resources to buffer them against future setbacks; end the cycle of relapse and remedicate; provide effective ways to create a new identity for the sufferer, rooted in self-acceptance and empowerment. Four Humors; Hippocrates When today's doctor prescribes an antibiotic to fight infection, he is trying to put the patient's body back in balance. While the drugs and medical explanation may be new, this art of balancing bodily fluids has been practiced since Hippocrates' day. Source Four temperaments is a proto-psychological theory that suggests that there are four fundamental personality types, sanguine (pleasure-seeking and sociable), choleric (ambitious and leader-like), melancholic (analytical and literal), and phlegmatic (relaxed and thoughtful). Most formulations include the possibility of mixtures of the types. The Greek physician Hippocrates (460–370 BC) incorporated the four temperaments into his medical theories as part of the ancient medical concept of humorism, that four bodily fluids affect human personality traits and behaviors. Later discoveries in biochemistry have led modern medicine science to reject the theory of the four temperaments, although some personality type systems of varying scientific acceptance continue to use four or more categories of a similar nature. Wikipedia Medication: antidepressants Conclusion: nothing definitive on diagnosis or treatment...yet depression is a reality

Sunnats and Aadaab of Safr (Travelling) – Part 1 1. Before embarking on a journey (i.e. travelling to a place which is 78 km or more) it is sunnah for one to perform two rakaats of salaat (i.e. Salaat -us-safr). عن المطعم بن المقدام ، قال : قال رسول الله صلى الله عليه وسلم : ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد سفرا. (مصنف ابن ابي شيبة رقم 4914) [1] Hadhrat Mut’im bin Miqdaam (Rahmatullahi Alaihi) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There is no action that a person can leave behind with his family before setting out on a journey which is more virtuous than the two rakaats (Salaatus Safr) he performs by them. عن ابن عمر رضي الله عنهما أنه كان إذا أراد أن يخرج دخل المسجد فصلى (مصنف ابن ابي شيبة رقم 4916) [2] It is reported that whenever Hadhrat ibn Umar (Radhiallahu Anhuma) intended embarking on a journey, he would first proceed to the Musjid and perform salaah. 2. One should meet one’s family members and friends before setting out on the journey (e.g. when travelling for Umrah or Hajj). عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ : قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيه وسَلَّم : إِذَا أَرَادَ أَحَدُكُمْ سَفَرًا فَلْيُسَلِّمْ عَلَى إِخْوَانهِ ، فَإِنَّهُمْ يَزِيدُونَهُ بِدُعَائِهِمْ إِلَى دُعَائِهِ خَيْرًا (الطبراني في الاوسط رقم 2842) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When any of you intends travelling, then he should meet his Muslim brothers (i.e. family and friends), their Duaas added to his Duaa will only be a means of goodness and blessings for him (during his travel).” [1] قال الشيخ محمد عوامة: هذا الحديث مرسل او معضل، و اسناده حسن…ثم قال: و من شواهد حديث المطعم من حيث الجملة ما رواه الطبراني في الكبير (10469) عن ابن مسعود رضي الله عنه ان رجلا استأذن النبي صلى الله عليه وسلم في تجارة الى البحرين فقال له صل ركعتين ، و اسناده حسن. [2] قال الطبراني: لم يرو هذا الحديث عن سهيل إلا يحيى تفرد به عمرو. و قال في مجمع الزوائد: رواه الطبراني في الأوسط وفيه يحيى بن العلاء البجلي وهو ضعيف. Ihyaud Deen

The Green turban Question I would like to know if wearing a green turban is sunnat? Are there any narrations regarding this? Jazakumullahu khayran Answer The wearing of green clothing is a sunnah. (Raddul Muhtar, vol.6 pg.351) The turban is part of clothing and therefore, wearing a green turban can be included under the sunnah of green clothes. Wearing a green turban is supported by the following: 1. Green is the colour of the clothes of Jannah. (Surah Kahf, ayah: 31) 2. Green is considered the best colour. (Tafsir Ruhul Ma’ani, Surah Kahf, ayah: 31) 3. The colour green was also loved by Rasulullah (sallallahu’alaihi wasallam) (‘Amalul Yawmi wal laylah- Suyuti, pg.33) Sayyiduna Anas (radiyallahu’anhu) reports that the most beloved colour to Rasulullah (sallallahu’alaihi wasallam) was green. (Musnad Bazzar; Kashful Astar, hadith: 2943 and Al-Mu’jamul Awsat of Tabarani, hadith: 5730 & 8027. ‘Allamah Haithami has classified the narrators of Tabarani as reliable. Majma’uz Zawaid, vol.5 Pg.129, also see: Ad-Di’amah, pg.120) 4. There are several hadiths which report that Rasulullah (sallallahu’alaihi wasallam) had worn green garments. (Ad-Di’amah fi ahkami sunnatil ‘imamah, pgs.120-12) 5. Some Sahabah (radiyallahu’anhum) have reported that the Angels had worn green turbans when they descended to assist the muslims in battle. (Ad-Di’amah, pg.120) 6. Sulayman ibn Abi ‘Abdillah (rahimahullah) – a reliable Tabi’i- says that he saw the Muhajirun Sahabah wearing turbans of varied colors, among those colors was green. (Musannaf Ibn Abi Shaybah, hadith: 25489) Summary In light of the above, the green turban is allowed and can be classified a sunnah (as its part of clothing), although its not specifically proven from Rasulullah (sallallahu’alaihi wasallam). Refer to: Raddul Muhtar, vol.6 pg.351, Nasimur Riyad- Sharhu Shifa li Qadi ‘Iyad, vol.3 pg.197 & Fatawa Hadithiyyah of Ibn Hajar Haitami, pg. 168 Note: As a general rule, the ‘Ulama have declared white as the best color for clothing. This is based on clear hadiths from Rasulullah (sallallahu’alaihi wasallam). (Faidul Qadir, hadith 15630 ‘Allamah Suyuti (rahimahullah) writes that the next best color clothing, in the sight of Rasulullah (sallallahu’alaihi wasallam) was green. (‘Amalul Yawmi wal laylah- Suyuti, pg.33) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer Source

Hadith Answers.com is an online source for Hadith Fatwas. HadithAnswers.com is a site that seeks to serve the Muslim World by attending to queries that pertain to the Noble Traditions of Rasulullah (sallallahu’alaihi wasallam). All questions are either answered or checked by Moulana Haroon Abasoomar (hafizahullah) who is a Shaykhul Hadith in South Africa, or by his son, Moulana Muhammad Abasoomer (hafizahullah) a Hadith specialist.....more Feel free to ask questions related to Hadith Here

How Autism Effects The Brain Autism is a developmental disorder that can cause problems with social interaction, language skills and physical behaviour. People with autism may also be more sensitive to everyday sensory information. To people with the condition the world can appear chaotic with no clear boundaries, order or meaning. The disorder varies from mild to so severe that a person may be almost unable to communicate and need round-the-clock care. Research has revealed that people with autism have brains that function in a number of different ways to those without the condition. One recent study suggested that people with autism tend to have far more activity in the part of the brain called the amygdala when looking at other people's faces. The over-stimulation of this part of the brain that deals with new information may explain why people with autism often have difficulty maintaining eye-contact. Specific nerve cells in the brain, called neurones, also act differently in people with autism. Mirror neurones help us mimic useful behaviour so we can learn from others. Brain imaging studies suggest that the mirror neurones in people with autism respond in a different way to those without the disorder. This could partly explain what many behavioural studies have already shown - that children with autism can find it difficult to copy or learn simple behaviours from others. Scientists have suggested with social interaction could have a knock-on effect on language learning. Source

Depression According to the ICD-10 The ICD-10 conceptualizes mood disorders as a spectrum on which ‘mania’ and ‘severe depression’ fall on opposite ends. To summarize and explain mood disorders, the ICD-10 includes a somewhat lengthy yet noteworthy disclaimer which reads as follows and sheds further light on the nature of such diagnostic criteria (i.e. how they are constructed and change over time): The relationship between etiology, symptoms, underlying biochemical processes, response to treatment, and outcome of mood [affective] disorders is not yet sufficiently well understood to allow their classification in a way that is likely to meet with universal approval. Nevertheless, a classification must be attempted, and that presented here is put forward in the hope that it will at least be acceptable, since it is the result of widespread consultation. In these disorders, the fundamental disturbance is a change in mood or affect, usually to depression (with or without associated anxiety) or to elation. This mood change is normally accompanied by a change in the overall level of activity, and most other symptoms are either secondary to, or easily understood in the context of, such changes. Most of these disorders tend to be recurrent, and the onset of individual episodes is often related to stressful events or situations. This block deals with mood disorders in all age groups; those arising in childhood and adolescence should therefore be coded here. The main criteria by which the affective disorders have been classified have been chosen for practical reasons, in that they allow common clinical disorders to be easily identified. Single episodes have been distinguished from bipolar and other multiple episode disorders because substantial proportions of patients have only one episode of illness, and severity is given prominence because of implications for treatment and for provision of different levels of service. It is acknowledged that the symptoms referred to here as "somatic" could also have been called "melancholic", "vital", "biological", or "endogenomorphic", and that the scientific status of this syndrome is in any case somewhat questionable. It is to be hoped that the result of its inclusion here will be widespread critical appraisal of the usefulness of its separate identification. The classification is arranged so that this somatic syndrome can be recorded by those who so wish, but can also be ignored without loss of any other information. Distinguishing between different grades of severity remains a problem; the three grades of mild, moderate, and severe have been specified here because many clinicians wish to have them available. According to the ICD-10, diagnostic criteria and codes for depression are categorized under 2 groups with further sub-types listed under each (please refer to pages 99-106 of the pdf bluebook for detailed information): (1) Single depressive episode (lasting a minimum of 2 weeks, but a shorter period may be considered if symptoms are unusually severe and of rapid onset): a. Mild depressive episode (with and without somatic syndrome) – with at least 2 key and 2 other common symptoms present, none of which are intense. b. Moderate depressive episode (with and without somatic syndrome) – with at least 2 key and 3 (preferably 4) other common symptoms present, several of which are to a marked degree. c. Severe depressive episode (with and without psychotic symptoms) – with all 3 key and at least 4 other common symptoms present, some of which are severe in intensity. Suicide is a distinct danger and somatic symptoms are almost always present. d. Other depressive episodes . e. Depressive episode, unspecified. (2) Recurrent depressive disorder (with at least 2 episodes of depression lasting a minimum of 2 weeks separated by several months without significant mood disturbance): a. Recurrent depressive disorder, current episode mild (with and without somatic syndrome). b. Recurrent depressive disorder, current episode moderate (with and without somatic syndrome). c. Recurrent depressive disorder, current episode severe (with and without psychotic symptoms). d. Recurrent depressive disorder, currently in remission where the current state does not fulfill severity (i.e. mild, moderate, severe) or any other disorder. e. Other recurrent depressive disorders. f. Recurrent depressive disorder, unspecified. The 3 key symptoms of depression, as listed in the ICD-10, are (see p.100 of the pdf bluebook): (1) Depressed mood; (2) Loss of interest and enjoyment; and (3) Reduced energy leading to increased fatiguability and diminished activity. The ICD-10 then lists the following additional common symptoms used to differentiate level of severity (i.e. mild, moderate and severe) (see p.100 of the pdf bluebook): (1) Marked tiredness after only slight effort; (2) Reduced concentration and attention; (3) Reduced self-esteem and self-confidence; (4) Ideas of guilt and unworthiness (even in a mild type of episode); (5) Bleak and pessimistic views of the future; (6) Ideas or acts of self-harm or suicide; (7) Disturbed sleep; and (8) Diminished appetite. The ICD-10 also lists the following symptoms of somatic syndrome of which about 4 must be present, which are used to further differentiate within the mild and moderate sub-types (see p.100 of the pdf bluebook): (1) Loss of interest or pleasure in activities that are normally enjoyable; (2) lack of emotional reactivity to normally pleasurable surroundings and events; (3) waking in the morning 2 hours or more before the usual time; (4) depression worse in the morning; (5) objective evidence of definite psychomotor retardation or agitation (remarked on or reported by other people); (6) marked loss of appetite; (7) weight loss (often defined as 5% or more of body weight in the past month); marked loss of libido. As for severe depression, the ICD-10 further differentiates between those cases with and without psychotic symptoms, listing the following psychotic symptoms (see p.103 of the pdf bluebook): (1) delusions usually involving ideas of sin, poverty, or imminent disasters, responsibility for which may be assumed by the patient (2) auditory or olfactory hallucinations usually of defamatory or accusatory voices or of rotting filth or decomposing flesh (3) depressive stupor, at times progressing from psychomotor retardation, but differentiated from catatonic schizophrenia, dissociative stupor, and organic forms of stupor.