ummtaalib

Depression According to DSM-5 According to the DSM-5, diagnostic criteria and codes for depressive disorders are categorized under the following 8 sub-types (some links to further information included): (1) Disruptive Mood Dysregulation Disorder - a new condition introduced in the DSM-5 to address symptoms that had been labeled as “childhood bipolar disorder” before the DSM-5′s publication. This new disorder can be diagnosed in children up to age 18 years who exhibit persistent irritability and frequent episodes of extreme, out-of-control behavior. (2) Major Depressive Disorder, Single and Recurrent Episodes - To be diagnosed with major depression, you must meet the symptom criteria in the Diagnostic and Statistical Manual of Mental Disorders (DSM)… For major depression, you must have five or more of the following symptoms over a two-week period, most of the day, nearly every day. At least one of the symptoms must be either a depressed mood or a loss of interest or pleasure. Other symptoms may include: · Depressed mood, such as feeling sad, empty or tearful (in children and teens, depressed mood can appear as constant irritability) · Significantly diminished interest or feeling no pleasure in all — or almost all — activities · Significant weight loss when not dieting, weight gain, or decrease or increase in appetite (in children, failure to gain weight as expected) · Insomnia or increased desire to sleep · Either restlessness or slowed behavior that can be observed by others · Fatigue or loss of energy · Feelings of worthlessness, or excessive or inappropriate guilt · Trouble making decisions, or trouble thinking or concentrating · Recurrent thoughts of death or suicide, or a suicide attempt Your symptoms must be severe enough to cause noticeable problems in day-to-day activities, such as work, school, social activities or relationships with others. Symptoms can be based on your own feelings or may be based on the observations of someone else. (3) Persistent Depressive Disorder (Dysthymia) - Dysthymia is gone, replaced with something called “persistent depressive disorder.” The new condition includes both chronic major depressive disorder and the previous dysthymic disorder. Why this change? “An inability to find scientifically meaningful differences between these two conditions led to their combination with specifiers included to identify different pathways to the diagnosis and to provide continuity with DSM-IV.” (4) Premenstrual Dysphoric Disorder - In most menstrual cycles during the past year, five (or more) of the following symptoms occurred during the final week before the onset of menses, started to improve within a few days after the onset of menses, and were minimal or absent in the week postmenses, with at least one of the symptoms being either (1), (2), (3), or (4): (1) marked affective liability (e.g., mood swings; feeling suddenly sad or tearful or increased sensitivity to rejection) (2) marked irritability or anger or increased interpersonal conflicts (3) markedly depressed mood, feelings of hopelessness, or self-deprecating thoughts (4) marked anxiety, tension, feelings of being “keyed up” or “on edge” (5) decreased interest in usual activities (e.g., work, school, friends, hobbies) (6) subjective sense of difficulty in concentration (7) lethargy, easy fatigability, or marked lack of energy (8) marked change in appetite, overeating, or specific food cravings (9) hypersomnia or insomnia (10) a subjective sense of being overwhelmed or out of control (11) other physical symptoms such as breast tenderness or swelling, joint or muscle pain, a sensation of “bloating,” weight gain (5) Substance/Medication-Induced Depressive Disorder – assuming this is similar to Substance-Induced Mood Disorder as listed under under DSM-IV-TR, it is a common depressive illness of clients in substance abuse treatment and is defined as “a prominent and persistent disturbance of mood . . . that is judged to be due to the direct physiological effects of a substance (i.e., a drug of abuse, a medication, or somatic treatment for depression, or toxin exposure)” (APA, 2000, p. 405). The mood can manifest as manic (expansive, grandiose, irritable), depressed, or a mixture of mania and depression. Generally, substance-induced mood disorders will only present either during intoxication from the substance or on withdrawal from the substance and therefore do not have as lengthy a course as other depressive illnesses. (6) Depressive Disorder Due to Another Medical Condition (7) Other Specified Depressive Disorder (8) Unspecified Depressive Disorder

About Autism? Autism is a lifelong developmental disability. It is part of the autism spectrum and is sometimes referred to as an autism spectrum disorder, or an ASD. The word 'spectrum' is used because, while all people with autism share three main areas of difficulty, their condition will affect them in very different ways. Some are able to live relatively 'everyday' lives; others will require a lifetime of specialist support. The three main areas of difficulty which all people with autism share are sometimes known as the 'triad of impairments'. They are: Difficulty with social communication Difficulty with social interaction Difficulty with social imagination. It can be hard to create awareness of autism as people with the condition do not 'look' disabled: parents of children with autism often say that other people simply think their child is naughty; while adults find that they are misunderstood. Source

What is Autism, are you on the spectrum? There are many people on the Autism spectrum who have gone undiagnosed, this thread is to give awareness of autism. Many children grow into adulthood unable to relate or understand the social and environmental factors that surround them, making them feel alienated and isolated, many going into depression, sufferring mental health issues, developing Ocd and anxiety related illnesses. For an adult to understand what autism is and where they are on the spectrum is vital. It is not only essential for the person, but the awareness is vital for carers, parents, close and extended family. How do people with autism see the world? People with autism have said that the world, to them, is a mass of people, places and events which they struggle to make sense of, which can cause them considerable anxiety. In particular, understanding and relating to other people, and taking part in everyday family and social life may be harder for them. Other people appear to know, intuitively, how to communicate and interact with each other, and some people with autism may wonder why they are 'different'. http://www.muftisays.com/forums/27-sharing-portal/8528-what-is-autism.html?p=72005#72005 Source

Medical Definition of Depression How did Depression come to be Medically Defined? Like all other diagnostic categories, depression came to be constructed over time by various medical and mental health professionals to assist in the identification, treatment, monitoring, and recording of a range of behaviours deemed to be abnormal. Medical and mental health professionals turn to manuals put out by their professional associations when diagnosing various disorders. In the case of depression, there are currently two established systems for classifying mental disorders: ICD (International Classification of Diseases) put out by the WHO (World Health Organization). The ICD-10 is the current standard diagnostic tool in use. It was endorsed in 1990 and came into use by WHO Member States from 1994 onward. A revised version is in the works. In the case of depression, the manual that is used more generally is the ICD. DSM (Diagnostic and Statistical Manual) put out by the American Psychological Association (ASA) used by American professionals. The current manual in use in America is the DSM-5 (2013) which took 14 years to produce but includes ICD codes for efficiency and consistency. While the ICD is available online for free, the DSM-5 is not (current cost is $199). The ICD-10 lists depression (F32-33) under mood affective disorders. Depression, like all mood affective disorders under the ICD-10, are limited to clinical descriptions of emotions and behaviour, rather than any measurable physiological or biochemical factors; as such, it is particularly prone to disagreements and will likely undergo some changes in the revised version. The DSM-5 lists depressive disorders as a distinct, separate category consisting of sub-categories. In the previous version (DSM-IV), depressive disorders were listed with bipolar and related mood disorders. While there are similarities between all mood disorders, they seem to differ in “duration, timing, or presumed etiology” (source). Now, while much of the diagnostic criteria for depressive disorders remains the same, there are some significant changes. As an example, the bereavement exclusion found in DSM-IV has been omitted from DSM-5 for a number of reasons and individuals suffering from major depression triggered by the passing of a loved-one are no longer excluded from falling under the sub-category of a major depressive episode. From this, we understand that the medical term ‘depression’ is not necessarily fixed across cultures and time but rather, it varies over time and is regulated by the health care profession (i.e. the medical and mental health professions) for ease, efficiency, and consistency.

Diagnosis of Depression The expression ‘I feel depressed’ is used often when feeling sad or miserable about life. Usually, these feelings pass in due course. However it could be a sign of depression if these feelings persist for a long time and interferes with life. Since depression cannot be diagnosed with any sort of laboratory testing, it must be diagnosed based upon the symptoms and medical history of the person. Medical and mental health professionals turn to manuals put out by their professional associations when diagnosing various disorders . The following post provides information of how these diagnostic manuals used by the medical and mental health professionals came to be constructed. This will be followed by information of various other opinions of the medical profession in regards to depression.

Views on Depression Over Time Depression has always been a health problem for human beings. Historical documents written by healers, philosophers, and writers throughout the ages point to the long-standing existence of depression as a health problem, and the continuous and sometimes ingenious struggles people have made to find effective ways to treat this illness. Demonic Possession Depression was initially called "melancholia". The earliest accounts of melancholia appeared in ancient Mesopotamian texts in the second millennium B.C. At this time, all mental illnesses were attributed to demonic possession, and were attended to by priests. In contrast, a separate class of "physicians" treated physical injuries (but not conditions like depression). The first historical understanding of depression was thus that depression was a spiritual (or mental) illness rather than a physical one. Hippocrates' View Hippocrates, a Greek physician, suggested that personality traits and mental illnesses were related to balanced or imbalanced body fluids called humours. There were four of these humours: yellow bile, black bile, phlegm and blood. Hippocrates classified mental illnesses into categories that included mania, melancholia (depression), and phrenitis (brain fever). Hippocrates thought that melancholia was caused by too much black bile in the spleen. He used bloodletting (a supposedly therapeutic technique which removed blood from the body), bathing, exercise, and dieting to treat depression. Cicero's View In contrast to Hippocrates' view, the famous Roman philosopher and statesman Cicero argued that melancholia was caused by violent rage, fear and grief; a mental explanation rather than a physical one. The View of Educated Romans In the last years before Christ, the influence of Hippocrates faded, and the predominant view among educated Romans was that mental illnesses like depression were caused by demons and by the anger of the gods. For instance, Cornelius Celsus (25BC-50 AD) recommended starvation, shackles (leg irons), and beating as "treatments." Persian Physicians' View In contrast, Persian physicians such as Rhazes (865-925), the chief doctor at Baghdad hospital, continued to view the brain as the seat of mental illness and melancholia. Treatments for mental illness often involved hydrotherapy (baths) and early forms of behaviour therapy (positive rewards for appropriate behaviour). Back to the theory of Devils, Demons & Exorcisms! After the fall of the Roman empire in the 5th century, scientific thinking about the causes of mental illness and depression again regressed. During the Middle Ages, religious beliefs, specifically Christianity, dominated popular European explanations of mental illness. Most people thought that mentally ill people were possessed by the devil, demons, or witches and were capable of infecting others with their madness. Treatments of choice included exorcisms, and other more barbaric strategies such as drowning and burning. A small minority of doctors continued to believe that mental illness was caused by imbalanced bodily humors, poor diet, and grief. Some depressed people were tied up or locked away in "lunatic asylums". Progress & Regress in Characterizing Depression During the Renaissance, which began in Italy in the 14th century and spread throughout Europe in the 16th and 17th centuries, thinking about mental illness was characterized by both forward progress and regression. On the one hand, witch-hunts and executions of the mentally ill were quite common throughout Europe. On the other hand, some doctors returned to the views of Hippocrates, asserting that mental illnesses were due to natural causes, and that witches were actually mentally disturbed people in need of humane medical treatment. In 1621, Robert Burton published Anatomy of Melancholy, in which he described the psychological and social causes (such as poverty, fear and solitude) of depression. In this encyclopedic work, he recommended diet, exercise, distraction, travel, purgatives (cleansers that purge the body of toxins), bloodletting, herbal remedies, marriage, and even music therapy as treatments for depression. Theory in the Age of Enlightenment During the beginning of the Age of Enlightenment (the 18th and early 19th centuries), it was thought that depression was an inherited, unchangeable weakness of temperament, which lead to the common thought that affected people should be shunned or locked up. As a result, most people with mental illnesses became homeless and poor, and some were committed to institutions. In the latter part of the Age of Enlightenment Some doctors and authors suggested that aggression was the real root of depression. They advocated exercise, music, drugs and diet, and stressed the importance of discussing problems with a close friend, or a doctor. Others thought that depression was caused by an internal conflict between unacceptable impulses and a person's conscience. In contrast, advances in general medical knowledge caused other scientists to believe in and search for organic (physical) causes of depression. Therapies (Beginning of the 19th Century) Towards the beginning of the 19th century, new therapies for depression included water immersion (keeping people under water for as long as possible without drowning them) and a special spinning stool to induce dizziness (to rearrange the contents of the brain into the correct positions). In addition, Benjamin Franklin introduced an early form of electroshock therapy. Horseback riding, special diets, enemas and vomiting were also recommended therapy. German psychiatrist Emil Kraepelin Depression was first distinguished from schizophrenia in 1895 by the German psychiatrist Emil Kraepelin. During this same period, psychodynamic theory was invented and psychoanalysis (the psychotherapy based upon the psychodynamic theory) became increasingly popular as a treatment for depression. Sigmund Freud In a 1917 essay, Sigmund Freud explained melancholia as a response to loss: either real loss (such as the death of a spouse), or symbolic loss (such as the failure to achieve an important goal). Freud believed that a person's unconscious anger over loss weakened the ego, resulting in self-hate and self-destructive behaviour. Freud advocated psychoanalysis (the "talking cure") to resolve unconscious conflicts and reduce the need for self-abusive thoughts and behaviour. Other doctors during this time viewed depression as a physical disease and a brain disorder - Treatments (Beginning of the 19th Century) Treatments during the late 19th and early 20th centuries were usually inadequate for people with severe depression. As a result, many desperate people were treated with lobotomy (the surgical destruction of the frontal portion of a person's brain which had become popular as a "calming" treatment at this time). Lobotomies were often unsuccessful, causing personality changes, inability to make decisions, and poor judgment; or worse, coma and sometimes death. Electroconvulsive therapy (discussed in a later section of our paper), was a popular treatment for schizophrenics, but this treatment was also used for depressed people. 1950s and 60's: Classification that divided depression into subtypes The medical community of the 1950s and 60's accepted a classification that divided depression into subtypes based on supposed causes of the disorder. "Endogenous" depression came from within the body and was caused by genetics or some other physical problem. People with endogenous depression were supposed to view themselves as the source of their own suffering and to think that everything was their fault. Their emotional pain was thought to be unaffected by the attitudes or responses of the people around them. In contrast, "neurotic" or "reactive" depression was caused by some significant change in the environment, such as the death of a spouse, or other significant loss, such as the loss of a job. Medication for Depression In 1952, doctors noticed that a tuberculosis medication (isoniazid) was also useful in treating people with depression. Shortly after this significant finding, the practice of using medications to treat mental illness gained full steam. In response, psychiatry, which had previously looked to psychotherapy as their therapy of choice, started to emphasize the use of medications as primary treatments for mental illnesses. Current View Currently, rather than adopting either the mind or the body explanation of depression, scientists and mental health practitioners recognize that depressive symptoms have multiple causes. In other words, in the current view, depression can be caused by both mental and physical causes at the same time. It is no longer necessary to choose a single cause, as no single cause is going to be sufficient to explain and account for all varieties of depression. Because it has become the accepted view that depression frequently has multiple causes, including biological, psychological and social causes, it has also become the norm that multiple professions and approaches to treatment have important roles to play in helping people overcome depression. Above Excerpts taken from Here

Introduction "Depression has become synonymous with living in a society overrun with innumerable problems. It is an ailment which has unfortunately reached epidemic proportions. Hardly a day passes, without some person complaining about his failures or of the acute depression that he is suffering, due to various factors." Shaykh Yunus Patel Raheemahullah "Depression is one of the most contemporary and paramount issues present in the world today — Whether it is in the Muslim or the Non-Muslim World." Shaykh Sulaiman Moola According to WHO (World Health Organisation), "Depression is a common mental disorder. Globally, more than 350 million people of all ages suffer from depression." How many of us know someone who is depressed? By this I do not mean people using the phrase, "I'm depressed!" This is a common phrase used by one and all. In this case what they really mean is they are "fed up" with certain aspects of their lives. This type of "depression" does not linger on. Neither is it distressing or soul-destroying. According to the Oxford dictionary, depression means “extreme dejection”, and dejection is described as sad, heavy hearted, downcast, in low spirits. Regardless of what the clinical definition of 'depression' is or whether or not a person is diagnosed by medical professionals as having depression, there is a very real sense of 'extreme dejection' that some people may feel, where they experience a feeling of being weighed down with misery and hopelessness. In the words of ordinary people, like you and I, this is what depression feels like: "My sleep, before so uninterrupted, begins to be broken up. I wake at 3:30 a.m. Then I begin to wake at 1:30, 3:30, 5:30. And the darkness! It is like a black cloud pervading my being...." "Depression is being in a dark pit from where there is no escape..." "I used to wake up every morning and wonder if there was any point in getting out of bed and starting the day I had ahead of me...." "Once the anxiety took over and I lost control of my thoughts, my mind moved to a very dark place...." "On countless occasions I struggled with daily life – it's as if someone had tied a brick around my heart, and was daring me to swim. The slow suffocation and strangulation of despair would descend upon me, like a parachute gracefully landing...." Stories Heart rending stories of people suffering from depression, lost in the darkness of fear, anxiety..... Casey's Story I had become depressed, was in a constant state of anxiety and no longer had the energy to pretend everything was OK. I was lost, confused and desperate for a way out, but felt unable to confide in any one. Bringing Back Nicola I would go to the shop and come outside and forget where I was and panic, I would panic in the supermarket if I forgot what I wanted, I started counting to eight over and over again and also started scratching my head violently and playing with my hands, I didn’t know who I was anymore, I was lost and full of despair. Living with Depression During one episode I spent three whole weeks lying in my bed awake, unable to do anything and too caught up in my own mind to care. When depression came it was as if life had stood still. I stopped caring about how I looked, simply throwing clothes on and often going a whole week without washing my hair. And I became reclusive, pushing friends and family away so it was just me and my mind left. A Student's Story Once the anxiety took over and I lost control of my thoughts, my mind moved to a very dark place. I was driving myself crazy by living in my head 24/7, unable to switch off.... JJ's Story There was always a dark feeling in the recesses of my mind, compelling me to complete unusual tasks in order to alleviate the panic. It wasn't until my fourteenth year that I was diagnosed with Obsessive Compulsive Disorder and depression, some seven years after I'd first become acquainted the neurotic little voice in my head. More here.... Life is full of highs and lows. Times of happiness and joy are followed by times of grief and sadness. In times of grief and sadness, individuals cope in various ways. Some take it in their stride and may feel the grief and sadness for a short while before the feelings disappear. Others, on the other hand, may be affected severely - experiencing intense feelings of sorrow at some loss, or extreme dejection and hopelessness at their situation. For those who are severely affected, often these feelings linger on to the extent that day-to-day life becomes a major struggle and feelings of dejection, misery, hopelessness and despondency over-ride everything. Insha'Allah, in this thread we will compile relevant information about depression from reliable sources outlining the definition, probable causes, and treatment options. More importantly, InshaAllah we intend to study depression from an Islamic point of view, looking for answers to questions such as: Does Islam address depression? Is depression condemned in Islam? Do the Qur'an and Sunnah provide preventative measures we can take against depression? Is there a cure for depression in the Qur'an and Sunnah?

Table of Contents Post/Description Table of Contents Introduction Views on Depression Over Time THE MEDICAL ASPECT - Diagnosis of Depression Medical Definition of Depression Depression According to DSM-5 Depression according to the ICD-10 Investigating Various Opinions on Depression Causes of Depression Suicide Medical Treatment Options Alternative Treatment To Conclude the Medical Aspect THE ISLAMIC PERSPECTIVE - Depression & Islam - Does Islam Condemn Depression? What do the Scholars of Islam say about Depression? Depression: The Illness Grief/Sorrow/Anxiety/Distress etc. in the Qur'an and Hadith Trials are a part of Life & we WILL be Tested The Purpose of Trials & Tests & The Divine Wisdom Behind Suffering How can Trials & Tests Benefit a Muslim? Tears will Fall & Hearts will Break! Recall the Trials of Prophets & Aisha Suicide is not the Answer nor is it an Escape! Suicide - No Solution Specific Du'as from the Qur'an & Sunnah for Anxiety, Worry, Distress, Affliction, Calamity..... Whatever the Problem, do not Despair, Find Comfort & Remedies from the Qur'an and Sunnah! General Advices of Islamic Scholars for Sufferers of Depression Preventative Measures Contemplating on its meaning will Remove all Grief References, Useful Links, and Further Reading Contact Details of Scholars

The Trinity Is Not A Biblical Belief …Major western encyclopedias and dictionaries, written in the Christian West, by mainly Western Christians, admit to these facts: The New Encyclopedia Britannica: “Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Old Testament: ‘Hear, O Israel: The Lord our God is one Lord’ (Deuteronomy 6:4). …The doctrine developed gradually over several centuries and through many controversies. …It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons. …By the end of the 4th century … the doctrine of the Trinity took substantially the form it has maintained ever since.” 1 The Encyclopedia Americana: “Christianity derived from Judaism and Judaism was strictly Unitarian . The road which led from Jerusalem to Nicea was scarcely a straight one. Fourth century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary, a deviation from this teaching.” 2 The Columbia Encyclopedia: “Trinity … the doctrine is not explicitly taught in the New Testament.” 3 The New Catholic Encyclopedia: “The formula itself does not reflect the immediate consciousness of the period of origins; it was the product of 3 centuries of doctrinal development … The formulation ‘one God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century. But it is precisely this formulation that has first claim to the title the Trinitarian dogma. Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective.” 4 Encyclopedia of Religion and Ethics: “In the New Testament we do not find the doctrine of the Trinity in anything like its developed form, not even in the Pauline and Johannine theology.” 5 Encyclopedia International: “The doctrine of the Trinity did not form part of the apostles’ preaching, as this is reported in the New Testament.” 6 New Bible Dictionary: “The word Trinity is not found in the Bible, and, though used by Tertullian in the last decade of the 2nd Century, it did not find a place formally in the theology of the Church till the 4th century.” 7 Dictionary of the Bible: “The Trinity of God is defined by the Church as the belief that in God are three persons who subsist in one nature. The belief as so defined was reached only in the 4th and 5th centuries AD and hence is not explicitly and formally a biblical belief.” 8 New International Dictionary of New Testament Theology: “The NT does not contain the developed doctrine of the Trinity … primitive Christianity did not have an explicit doctrine of the Trinity such as was subsequently elaborated in the creeds of the early church.” 9 The Oxford Companion to the Bible: “Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the New Testament. Likewise, the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected within the confines of the canon… While the New Testament writers say a great deal about God, Jesus and the Spirit of each, no New testament writer expounds on the relationship among the three in the detail that later Christian writers do.” 10

: ) aishazaynap...stomachs get used to whatever its given from a young age....

The Ultimate Goal Al-Haadi.org How would you respond to the following question: What is your ultimate goal in life? Would any of the following responses ever be heard?: To become super-rich To keep expanding one’s business To have the best comforts and luxuries To acquire the highest qualifications in one’s field To build one’s dream home or to own the smartest car Never! … A thousand times never! We are Mu’mineen (Believers). Our ultimate goal can never be such mundane things. A Mu’min’s ultimate goal can only be that which Allah Ta’ala has himself declared: “And the Pleasure of Allah is the greatest” (S9:72). Since the pleasure of Allah Ta’ala is the ultimate goal, whatever is necessary in order to acquire His pleasure must be happily undertaken while anything that becomes an obstacle in the path of obtaining His pleasure must be sacrificed. The great ibadah of Qurbani (sacrificing an animal on the occasion of Eidul-Adha) teaches us exactly this lesson. The love for one’s child is more than the love for everything in the world. One’s last cent will be spent to save the life of one’s child. Yet when Hazrath Ibrahim (Alaihis Salaam) was commanded to slaughter his son, he set out to fulfil the command in order to acquire the pleasure of Allah Ta’ala. Qurbani is a commemoration of this great spirit of sacrifice. It is a reminder of the fundamental lesson that the pleasure of Allah Ta’ala is the ultimate goal and nothing must come in the way of attaining it. FOR ALLAH TA’ALA ALONE In order to acquire the pleasure of Allah Ta’ala, we must be guided by His commandments and by the noble example of our beloved Rasul (Sallallahu Alaihi Wasallam). Everything must be for Allah Ta’ala alone, as commanded in the Glorious Qur’an: “Say, verily my salaah, my acts of worship, my living and my dying are for Allah, the Rabb (Nurturer) of the universe” (S6:162). To understand this fundamental concept, consider the following examples: BUSINESS: If one engages in business, it must be for the sake of Allah Ta’ala alone – that is to fulfil His command to acquire halaal sustenance and to take care of the needs of one’s family. Hence when the business is for Allah alone, the business must stop for salaah – salaah must not be put on hold for business. Likewise the most lucrative deal must be sacrificed if it entails any haraam element. All the laws of Shariah pertaining to business must be upheld, since the business is for Allah alone. LEAST EXPENSES NIKAH: Nikah is a great ibadah. One who gets married has completed half his Imaan. Nikah is also for Allah Ta’ala alone. Therefore it will be done in a manner that earns His pleasure. One of the most fundamental aspects to earn His pleasure in Nikah is adopting simplicity. Rasulullah (Sallallahu Alaihi Wasallam) has declared: “The most blessed Nikah is wherein the least expenses were incurred” (Mishkaat). Thus if a Nikah is for Allah alone it will be a simple affair, not a lavish function. Thousands of rands will not be wasted on “deco.” Intermingling of males and females, music and other haraam activities will never take place. Let alone haraam activities, nothing will be done merely to impress people – since it is for Allah Ta’ala alone. DRESSING: One’s dressing is also for Allah Ta’ala alone. Thus the choice of clothes must conform to the Qur’an and Sunnah. Tight-fitting, revealing or western-style garments must never be worn, nor must the brand culture be followed. One must never dress to impress people (except the wife dressing for her husband) since Rasulullah (Sallallahu Alaihi Wasallam) has declared: “The one who wears clothing to impress people, Allah Ta’ala will clothe him in garments of disgrace on the day of Qiyamah.”[Ahmed, Abu Dawood and Ibn Majah] GONE TO WASTE SERVING DEEN: The primary objective of our existence on earth is to worship Allah Ta’ala and to serve His Deen. It is obvious that serving Deen must be for Allah Ta’ala alone or else it will be rejected in His court. Therefore, one will ensure that the manner of serving Deen that one has adopted is pleasing to Allah Ta’ala. Hence transgressing the laws of Shariah to “serve” Deen totally contradicts the objective of working for Allah Ta’ala alone. The Qur’an describes such people as “… those whose efforts in the world have gone to waste, whereas they thought they were doing great acts” (S18:103). Thus if our service to Deen is for Allah Ta’ala alone, it must be done in conformance to Deen. These are merely some examples. Every aspect of our life must be scrutinized in the same way. Is it for Allah Ta’ala alone … or is it for my ego, status, position, power, name and fame or for any other ulterior motive. FULL OF BARAKAH Whatever is for Allah Ta’ala only is full of barakah and will be accepted in the court of Allah Ta’ala. The benefits of such actions are received in this world and the unimaginable rewards await one in the Hereafter, where Allah Ta’ala will manifest His total pleasure. That is the ultimate goal.

Ok girls...here you goi!

once someone is used to spicey all other foods taste bland...we even add spices to English dishes : )

Very spicey! All indian food is hot and spicey, maybe Turkish people cant take it?

Q: I have heard of a spray that is called "Miracle Magnesium" which I believe is very effective with all sorts of pain in joints etc. This is extracted from the dead sea. Will this be permissable to use? What is the Islamic ruling on using products from the dead sea? A: It is reported in the Hadith that when Rasulullah (Sallallahu Alayhi Wasallam) passed by the land of Thamood where upon Azaab had fallen, Nabi (Sallallahu Alayhi Wasallam) asked the Sahaabah to hasten and pass through that area covering their faces in the state of fear lest they may become victims of the punishment that was inflicted on the Thamood. Furthermore it is mentioned that Rasulullah (Sallallahu Alayhi Wasallam) did not allow them to use the water of that place nor make wudhu from it and those who had prepared the food with that water, Nabi (Sallallahu Alayhi Wasallam) asked them not to consume it. From this Hadith we understand that the place upon which azaab had fallen, one should not unnecessarily go to such places nor benefit from the things found there. Based on this Hadith we understand that it is not advisable for one to use such creams, sprays, etc which contain the dead sea extracts. And Allah Ta'ala (الله تعالى) knows best. وعن ابن عمر أن النبي صلى الله عليه وسلم لما مر بالحجر قال: «لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين أن يصيبكم ما أصابهم» ثم قنع رأسه وأسرع السير حتى اجتاز الوادي. متفق عليه (مشكاة #5125) عن عبد الله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين فإن لم تكونوا باكين فلا تدخلوا عليهم لا يصيبكم ما أصابهم (بخاري #433) عن إبراهيم بن سعد بن أبي وقاص عن أبيه قال نزل رسول الله صلى الله عليه و سلم بالحجر واستسقى الناس من بئرها ثم راح منها فلما استقل أمر الناس أن لا يشربوا من مائها ولا يتوضئوا منها وما كان من عجين عجن من مائها أن يعلف ففعل الناس لا يروى عن سعد إلا بهذا الإسناد تفرد به بن بنت شرحبيل (المعجم الأوسط #3404) وعن أبي الشموس البلوي «أن النبي - صلى الله عليه وسلم - نهى أصحابه يوم الحجر عن بئرهم، فألقى ذو العجين عجينه، وذو الحيس حيسه. رواه الطبراني، وفيه يعقوب بن حميد، وهو ضعيف ووثقه ابن حبان وقال: يخطئ في الشيء بعد الشيء. (مجمع الزوائد #10320) وعن سعد بن أبي وقاص قال: «نزل رسول الله - صلى الله عليه وسلم - بالحجر، واستقى الناس من بئرهم، ثم راح منها فلما استقر أمر الناس أن لا يشربوا من مائها، ولا يتوضئوا منها، وما كان من عجين عجن من مائها أن يعلف، ففعل الناس رواه الطبراني في الأوسط، وفيه عبد الرحمن بن بشير الدمشقي ضعفه أبو حاتم. (مجمع الزوائد #10321) وعن أبي ذر «أنهم كانوا مع رسول الله - صلى الله عليه وسلم - في غزوة تبوك فأتوا على واد، فقال لهم النبي - صلى الله عليه وسلم -: " إنكم بواد ملعون ; فأسرعوا ". فركب فرسه فدفع ودفع الناس، ثم قال: " من اعتجن عجينه، أو من كان طبخ قدرا فليكبها ". ثم سرنا ثم قال: " يا أيها الناس، إنه ليس اليوم نفس منفوسة يأتي عليها مائة سنة فيعبأ الله بها» ". رواه البزار، وفيه عبد الله بن قدامة بن صخر ولم أعرفه، وبقية رجاله وثقوا. (مجمع الزوائد 10323) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

perhaps we temp you with a delicious Indian biryani?

Shaikh Sa’di (Rahmatullahi Alaihi) writes: “Once, a thief silently sneaked into the house of a saint. The saint was asleep and was not aware of the thief’s entry. The thief began to search everywhere to see if he could find something valuable. However, after searching the entire dwelling, he realized that there was nothing available for him to steal, as the saint did not possess anything of the world. The only thing he saw was the saint sleeping with the blanket on his body covering him. Being overcome by a state of despondency and having lost all hope of acquiring anything, he eventually decided to leave. At that time, the saint’s eyes opened and he became aware of the intruder in his home. He thought to himself that how can I allow this person to leave empty handed, whereas he came in my home with the hope of receiving something. Hence, he placed the blanket he was using in the pathway of the thief with the intention that he takes the blanket and does not feel despondent by leaving empty handed. As the thief passed by the saint, thinking him to be asleep, he picked up the blanket and left. ” Shaikh Sa’di (Rahmatullahi Alaihi) thereafter comments: “I have heard that the friends of Allah Ta’ala do not cause any harm to anyone, let alone their friends, they even refrain from hurting their enemies, O listener, how will you ever reach the ranks of the pious and friends of Allah Ta’ala, whereas you constantly engage in disputes and quarrels with your own friends.” (Jawaahir Paare) Ihyaaud Deen

For various other beliefs see HERE

7. Belief in the Life After Death 1. After the day of Qiyamat when everything will be destroyed, Hazrat ISRAFEEL (Alayhis salaam) will be ordered to blow the trumpet (soor) for the second time. 2. Once again every person that lived on this earth from the time of Hazrat AADAM (Alayhis Salaam) up to the final day would be given new life. 3. They will all gather before Allah Ta'ala for judgment in the MAIDAAN-E-HASHR (Field of Resurrection). 4. They would have to give an account of their deeds. 5. The day on which this will be done is called :- YAUM-UL-HASHR : Day of Resurrection YAUM-UL-JAZA and YAUMU DEEN : Day of Judgment YAUM-UL-HISAAB : Day of Reckoning (Account). 6. The good would be blessed and rewarded with JANNAT (PARADISE) 7. The evil ones would be punished in JAHANNAM (Hell) 8. Besides the Kufaar and Mushrikeen Allah Ta'aala will forgive whomsoever He wishes. KUFFAAR- Plural of KAAFIR meaning one who disbelieves in Allah. MUSHRIKEEN- Plural of MUSHRIK meaning one who associates with Allah Ta'aala any partner in His being or attributes.

6. Belief in Fate -Taqdeer 1. Allah has the knowledge of everything before its creation. 2. Allah has given human beings the willpower and the ability of doing good or bad. 3. Allah's knowledge of what good or bad one would do even before one is created is called TAQDEER or FATE. 4. All favours are by Allah's will alone and no misfortune can happen except by the will of Allah. 5. Therefore we should not despair over any misfortune or boast over any favour. This teaches us that we should he thankful to Allah for His favours and patient over any misfortune.

5. Belief in the Last Day (Qiyamat) 1. This world will one day come to an end. 2. Besides Allah Ta'ala no one knows the exact day of Qiyamat. Only this much is known that Hazrat ISRAFEEL (Alayhis Salaam), the Angel, will be ordered to blow the soor (trumpet). 3. The sound will cause every living person or creature to die. 4. The earth will be shaken up. The mountain will become like flakes of cotton wool the sun and the moon will crash. The stars will lose their shine and the whole universe will be destroyed. 5. The approach of Qiyamat will be known by its signs shown to us by our Prophet MUHAMMAD sallallaahu 'alayhi wasallam 6. Some of these signs are as follows:- (a) People will disobey their parents and disrespect respect them. (b) Breach of trust. © Singing, music and dancing will become common. (d) Illiterate people will become leaders. (e) People will speak ill of their ancestors and the previous pious people. (f) People of low means will begin to boast of high buildings. (g) Unworthy people will be given high posts.

4. Belief in the Messengers Of Allah 1. Allah sent many messengers to this world from time to time to guide mankind. 2. These messengers were known as RASOOLS and NABIS. 3. The FIRST of these messengers was HAZRAT AADAM (Alayhis-Salaam) (Peace be upon him) whilst the LAST was HAZRAT MUHAMMAD MUSTAFA sallallaahu 'alayhi wasallam. 4. We do not know the names of all the NABIS that came into the world. 5. There were about 124 000 Nabis. 6. All the NABIS and RASOOLS were human beings whom Allah chose to convey his message to the people. 7. They always spoke the truth, committed no sins and conveyed the message without adding or leaving out anything. 8. They performed miracles with the help of Allah Ta'ala. 9. All the RASOOLS were NABIS but not all NABIS were RASOOLS. 10. A RASOOL is a Prophet who received a new SHARIAT (Divine Law) and Book from Allah. A NABI follows the SHARIAT of a RASOOL or a Prophet before him. 11. No person can become a NABI or a RASOOL by his own effort. 12. No more Prophets will come after our NABI MUHAMMAD MUSTAFA . He was the final Prophet of Allah. 13. In the HOLY QURAN Allah Ta'ala mentioned our NABI MUHAMMAD MUSTAFA as KHAATAMUN NABIYEEN which means that he is the LAST of all the NABIS. 14. The name of some other NABIS and RASOOLS mentioned in the QURAAN are Hazrat EBRAHIM, ISMAIL, YAHYA, ZAKARIA, YUNUS, IDRIS, YACOOB and SULEMAN (Alay-Himus-Salaam). 15. Our NABI MUHAMMAD MUSTAFA was of the highest position amongst all the Prophets. 16. All the Prophets of Allah preached the oneness of Allah Ta'ala.

3. Belief in the Books Of Allah 1. Allah has revealed His Books to various Prophets for the guidance of their nations. 2. The big Books are called KITAABS whilst the small ones are called SAHIFAS. 3. The four main Books that were revealed are the: 1. TOURAAT 2. ZABOOR 3. INJEEL 4. HOLY QURAN. 4. The TOURAAT (OLD TESTAMENT) was given to Hazrat MOOSAA (Alayhis-Salaam). 5. The ZABOOR (PSALMS) were given to Hazrat DAWOOD (Alayhis-Salaam). 6. The INJEEL (NEW TESTAMENT) was given to Hazrat 'ISAA (Alayhis-Salaam). 7. The HOLY QUR'AN, the final Book of Allah was revealed to MUHAMMAD sallallaahu 'alayhi wasallam. 8. Besides these there were many more smaller Kitaabs revealed, e.g. 10 Sahifas were revealed to Hazrat ADAM (Alayhis-Salaam ). 50 Sahifas were revealed to Hazrat SHIES (Alayhis-Salaam). 30 Sahifas were revealed to Hazrat IRIS (Alayhis-Salaam). Between 10 and 30 Sahifas were revealed to Hazrat IBRAHAM (Alayhis-Salaam) (Peace and Blessings of Allah be upon all of them). 9. All the other Books besides the HOLY QUR'AN were revealed at once. 10. The HOLY QUR'AN was revealed over a period of 23 years. 11. All the other Books are no more in their original form. Changes, alterations and additions have been made to them. 12. The HOLY QUR'AN has been memorized by thousands from the beginning of ISLAM right to the present day. 13. Allah has promised to safeguard the text of the HOLY QURAN, which is miraculous. 14. The HOLY QUR'AN was the final book of Allah. It is still pure, clear and free from any change or alteration.

2. Belief in the Angels Do Muslims belive in Angels? Muslims believe that Allah Ta'ala created Angels. So the answer is: yes, Muslims do belive in angels. When Were Angels Created and Out of What? Angels were craeted long before man. Muslims belive that Allah (God), created Angels out of light. What do Angels Do? Angels carry out the tasks ordered by God. Since Angels do NOT have Free Will, unlike humans, they do only that which God has ordered them to. hence, they belive in God and only do good. They never go agains the commands of Allah and when ordered to do something, do it. Are Angels Higher in Rank Than Man? Many people think that Angels are higher than man becasue they never disobey Allah Ta'ala. The thing is, when there is a sinning slave who does not repent, then of course the angel will be of higher rank. However, that slave who worships Allah and carries out the orders of Allah may attain a higher rank than the Angels by his good deeds. Why? Because man has free will, hence he can do good and bad BUT if he controls himself and stays away from bad then this takes him a level higher, as he has controlled himself. How Many Angles Are There? We do not know the amount of angels Allah created, but one thing we do know is that there are a huge amount of angels. Well Known Angels 1)Jibra'eel 2)Mikaeel 3)Israfeel 4)Izraeel

1. Belief in Allah Belief in Allah is not confined to belief in the mere existence of a Creator. This belief necessitates the affirmation of Allah with all His Attributes in the way in which these are expounded in the Qur'aan and Hadith. 1. Allah is ONE. 2. He alone is worthy of worship and none besides Him is worthy of worship. 3. He has no PARTNER. 4. Nothing is hidden from Him, He even knows the thoughts that go into a person's mind. 5. He is the most POWERFUL. 6. He has created the earth, the skies, the sun, the moon, the stars, the angel, human beings and the whole universe. 7. He gives life and death. 8. He gives sustenance to all creation. 9. He does not eat, drink or sleep. 10. He is forever and will be forever. 11. He was not created by anyone. 12. He does not have any parents, wife or children. 13. He does not depend on anybody. All depend on Him. 14. Nobody resembles Allah, and He resembles none. 15. He is pure from all faults. 16. He does not have eyes, nose or a body like that of human beings. 17. We should therefore PRAY to HIM for all our requirements.