Address: 2431 S. Collins St, Suite B, Arlington, TX 76014. Ph: (817) 400 1800. email: dfw@fiqh.org
Directions: (May be we put a map from maquest.com here)
Office Hours: TBA
Contact person: Sheikh Shakeeb Abqari

Address: 1433 W. Fullerton Ave, Suite # H, Addison IL 60101, ph: (630) 620 0801. email: info@fiqh.org
Directions: (we put a map here). If you can’t just pls leave it empty now.
Office Hours: Monday to Thursday. 10 AM to 7 PM CST
Contact Person: Mohammed Chowdhury

Quran restores soul calmness:

The results of researches conducted over a group of volunteers from USA who were subject to a recitation of the Holy Quran were striking. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems. Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran. The Prophet revealed that miracle when saying;
“No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, and mercy would encompass them, and the angels would surround them, and Allah would make a mention of them in the presence of those near Him.”

A healing from diseases:

It is commonly known that Quran removes the causes of tension and cover the soul with tranquility and complacency. But was that effect of Quran limited to the souls only? When Allah says; “And We send down of the Quran, that which is a healing and a mercy to the believers..” (17: 82),

Then how could the Quran be a healing for the bodies? It is medically asserted that tension and worries lead to a deficiency in the immunity of human body in the face of all diseases. The more the psychological and nervous condition of man is not stable, the more the chances to face the invasion of diseases. Hence, the explanation becomes crystal clear- the Quran is a healing for bodies as it is a healing for the souls and spirits. The Quran regains the balance of nervous and psychological systems for the believer who constantly recites and listens to it, and contemplates its meaning, thus leading to increase his bodily immunity and safeguard his internal defenses. Man becomes in constant safety against the penetration of diseases. With the Quranic prevailing luminous powers, all microbes and germs attacking the body in consecutive waves are resisted.

Dr. Ahmed El Kadi conducted a research in USA on three groups of Americans who do not speak or understand Arabic. He connected them to instruments for measuring biomedical functions such as blood pressure, heart pulses, EEG, myography, and sweat test. He recited some Quranic verses for the first group, and ordinary sentences of everyday Arabic for the second group while the third group was a control group resting in a state of relaxation. He found that the physiological changes for the first group listening to Quran recitation have more significantly improved than the other two groups (These results were announced by the Islamic Organization for Medical Science).
Verily said the Almighty Allah; “If We had sent down the Quran upon a mountain, you would have seen it humbled, split asunder out of the fear of Allah. And those similitude- We strike them for men; haply they will reflect.” (59: 21)

Source:
“Medical Miracales of the Quran” – Dr. Sharif Kaf Al-Ghazal. The Islamic Foundation, UK. p. 104-105.

“And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again” (Qur’an 25:47).

Certainly sleep is one of the blessings from Allah. At the end of a busy day a person looks forward to sleeping and regaining enough energy for the next day. Sleep is also important for good health and safety reasons. However, studies vary as to how much sleep is enough. Some studies claim 8-10 hours is a requirement for everyone. However, the Prophet Mohammad (saws) used to sleep very few hours in the night and used part of the night for prayer. Recent studies confirm that this may actually be healthier for some people.

Sleep is important for health and safety reasons. Lack of sleep can lead to mental illness, relationship problems, absence from work and even traffic accidents.

Researchers have found that people with chronic insomnia are more likely than others to develop several kinds of psychiatric problems, and are also likely to make greater use of healthcare services (Yang). Lost productivity due to sleepiness has been estimated to cost the national economy as much as $100 billion annually and the National Highway Traffic Safety Administration has estimated more than 100,000 auto crashes annually may be fatigue related (Yang). Because of this, some studies claim that 8-10 hours should be required for everyone. However, recent studies have confirmed what the prophet Muhammad did may be healthy for some people.

“…the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer (Bukhari).”

Modern studies show that this may actually be the best advice for many people. In fact, many studies are showing that less sleep or even lack of sleep can be healthier in some cases.

A six-year study of more than a million Americans shows that a good night’s sleep lasts seven hours. It also showed that people who sleep for eight hours or more tend to die a bit sooner. Study leader Daniel F. Kripke, MD, says,”You really don’t have to sleep for eight hours and you don’t have to worry about it. It is evidently very safe to sleep only seven, six, or even five hours a night (DeNoon).”

Kripke and co-workers analyzed data from an American Cancer Society study conducted between 1982 and 1988. The study gathered information on people’s sleep habits and health, and then followed them for six years. Study participants ranged in age from 30 to 102 years, with an average starting age of 57 years for women and 58 years for men. In the study the death risk for people with too much sleep was 34% as compared to only 12% for those who slept 8 hours and only 22% for those who had too little sleep.

These findings are similar to those in the dietary realm that show that eating too much food is much more harmful than not eating enough (of course massive extremes such as starvation and not sleeping at all are not included in this discussion). Kripke even noted that, “For 10-hour sleepers, the increased risk of death was about the same as that for moderate obesity.”

Some studies have even experimented with sleep deprivation to cure depression. Up to 60% of depressed people will show a 30% improvement after just one night awake, according to a review article published in the January 1990 issue of the American Journal of Psychiatry. People who feel the most depressed in the morning and improve later in the day seem to benefit the most from a night without sleep (Yang). However, keeping people up all night is not a long-term solution and researchers often found a relapse in people once they went back to “normal” sleeping hours.

Further research showed that one reason staying up all night worked was because sleep inhibits the thyroid stimulating hormone (TSH) that helps control our metabolism and, indirectly, our levels of energy. An estimated 25% to 35% of depressed patients have low TSH levels. Recent research has shown that while sleep inhibits the release of TSH, staying awake through the night and the early morning hours boosts it. This “new” scientific research is completely in accordance with the habit of the prophet (saws), which was to sleep shortly after Eisha prayer (earlier than most people sleep nowadays), and wake in the very early morning hours (sometimes as early as midnight) again to pray.

Ibn ‘Abbas said, “The Prophet slept till he snored and then prayed (or probably lay till his breath sounds were heard and then got up and prayed).” Ibn ‘Abbas added: “I stayed overnight in the house of my aunt, Maimuna, the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. He drew me to his right and prayed as much as Allah wished, and again lay and slept till his breath sounds were heard. ”

This is similar to the therapy given to depressed patients in Europe who are told to sleep early for a week, awake at midnight and then ease back into a “normal” sleeping schedule by waking a bit later each morning, but no later than sunrise (Yang).

If you already feel you don’t have enough sleep you may wonder, though how less sleep can make you feel better. Oftentimes sleep problems are related to sleep quality rather than length of sleep. Things a person can do to improve their sleep quality is: eat at least two hours before bedtime, change to healthier dietary habits, check with a doctor about possible sleep apnea, snoring issues, or TMJ, sleep on your side, avoid alcohol and sedatives, lose weight and find a comfortable mattress.

So how do you know how much sleep you need? Many people instinctively feel what is right for them. If you feel great after 7 hours, but feel tired if you get five hours or nine hours then you know that seven is your “ideal sleep” time. However, sleep requirements may also vary with life events. During travel or personal trauma or illness sleep requirements may increase.

John McDougal, author of several dietary books, offers a further distinction between people who need more or less sleep. He says in his book The Quick McDougal Cookbook, that healthy people usually need only 5-7 hours of sleep a night. This, in fact may be the reason many people think they need more sleep. Bad dietary habits can cause sleepiness. One such example is the heavy feeling one gets after eating a large meal or the drug-induced state that bread causes in some people. Dr. McDougal says that as long as a person is healthy they should need less than 8-hours of sleep. Medical science seems to be saying that if you need more that 8 hours of sleep you need to work on some dietary issues and strive to need less sleep. Even the prophet (saws) spoke against extremes in sleep deprivation and told men who stayed up all night for days on end praying, that they needed to moderate their habits and also get some sleep.

Sources:

www.webmd.com

Yang, Sarah. “Staying Up to Beat the Blues.”

DeNoon, Daniel. “Are you Sleeping Enough – Or Too Much?”

Durgan, Amy. “Tips to Sleep More Soundly.”

Source: islamicmedicine.org

By the fig and olive
And the mount of Sinai
And the city of security
We have indeed created man in the best of moulds
Then do we abase him (to be) the lowest of low
Except such as believe and do righteous deeds for they shall have a reward unfailing
What then, can after this, make you deny the last judgement
Is not Allah the wisest of judges” (The Fig, Surah 95)
The plant of olive goes upto the height of 3 metres, leaves are bright green and very attractive and the fruits are of bright bluish or violet colour, possesses a metallic taste. It is known from old ages. During the excavation of ancient Egyptian graves, vessels full of olive oil were found with other articles. According to the scholars of Hadith, on subsidence of Toofan-E-Nooh, when water level came down, the first thing on the earth that was seen, was the olive plant.

The plant is extensively found in Asia minor, Palestine, Roman territory, Greece, Portugal, Spain, Turkey, Italy, North Africa, Algeria, Tunisia, California in America, Mexico, Peru and South zone of Australia. Usually it is imported from Spain, Italy, France, Turkey and Greece. Though olive fruits are very nutritious it is not usually eaten due to its metallic taste. Rather pickles of its fruits are largely consumed in Europe. The fruits preserved in vinegar is imported from Greece and liked very much in Europe and in Arabian countries.

Olive oil is a good preservative for other eatables too. Sardine and other fishes are tinned and preserved in olive oil. The smoke-less burning of olive oil is a peculiar feature, which produces a bright light. Holy Qur’an stresses the importance of Zaitoon on several occasions: (141-M-AlInaam-6), (99-K-AlInaam-6), (11-K-AlNahl-16), (AlNoor-35), (Moominoon).

Hazrat Sayyed Al-Ansari narrates that the Prophet (Pbuh) said “Eat the olive oil and massage it over your bodies since it is a holy (mubarak) tree.” (Tirmizi, Ibn Maja)

Hazrat Alqama Bin Amir narrates that Prophet (Pbuh) said, “ There is olive oil for you, eat it, massage over your body, since it is effective in Heamorrhoids (Piles).” (Ibn Al-Jozi, Zanbi)

Hazrat Aqba Bin Amir narrates that the Prophet (Pbuh) stated, “You have the olive oil from this Holy (mubarak) tree, treat yourself with this, since it cures the Anal fissure (Basoor).” Khalid Bin Saad narrates “I came to Madinah with Ghalib Bin Al Jabr. Ghalib became ill during the journey. Ibn Abi Ateeq came to see him and told a narration from Hazrat Aisha that the Prophet (Pbuh) told about the cure in Kalonji. We crushed a few seeds of Kalonji and mixed it with olive oil and dropped in both nostrils, after which Ghalib became healthy.” (Ibn Maja, Bukhari)

Hazrath Abu Hurairah (t) narrates that the Prophet (Pbuh) stated, “ Eat the olive oil and apply it (locally), since there is cure for seventy diseases in it, one of them is Leprosy.” (Abu Naim)

Hazrat Zaid Bin Arqam narrates “ We have been directed by the Prophet (Pbuh) that we should treat the Pleurisy with Qust-e-Behri (Qust Sheerin) and olive oil.” (Tirmizi, sanadeAhmed, Ibn Maja)

Olive oil has a place in Govt Pharmacopoca of USA and Britain (British Pharmacopoca). Both of these countries have given prime importance to olive oil for the treatment of various ailments and have fixed standard parameters to evaluate its purity.

It contains Palmatic Acid, Oleic Acid, Linoleic Acid, Steanic Acid, Myristic Acid and Glycerides. It is not dissolved in water but in Alcohol, Ether, Chloroform and Liquid Paraffin.

The adulterant very often used in the olive are of the seeds of Tea Plant, Arachis oil in the market samples of olive oil. Sometimes Machine Gun oil and refined Mobile oil are also found.

Olive oil is extracted from the ripened fruits. The unripe and over ripe fruits contain less amount of the oil. The fruits are processed three times. Successively, the first round oil is the best in quality, golden in colour, with a light fragrance and known as virgin oil. Some varieties of olive oil remained unchanged in its effectiveness for years together. It contains therapeutic potential even if it is a thousand years old. Despite the prime importance and holiness given by Qur’an and Prophet Muhammad (Pbuh) no work has been done to find out its efficacy for the ailments other than the Haemorrhoids, Anal fissure, Skin diseases, pleurisy and leprosy, which are already described by the Prophet (Pbuh) , whereas the Prophet (Pbuh) himself says us that it contains cure for seventy diseases.

According to Ibn Al-Qayyim the red coloured oil is better than blackish one. It is an exhilarant, glows up the facial complexion, provides prevention against poisons, regulates the digestive process, expels the intestinal parasites, makes the hair lustrous and minimises the ageing problems. The massage of olive oil with common salt over the gums is a remedy for several diseases of gums and teeth. The local application of olive oil or the water extracted from the crushed olive oil leaves is effective on boils, rashes and itching. The chronic ulcers and boils, which show difficult healing condition, are healed up with the use of olive oil locally.

According to Zahbi it strengthens the hairs and body, hence could be used as a good tonic in old age problems and to delay the ageing process. It is also useful in sexual weakness. Combination of normal saline with olive oil is highly effective in burns cases.

The decotion of olive leaves in water is effective against mouth and lips ulcers and allergic dermatitis also. The concentrated aquous extract of olive leaves and fruits is very effective against dental cavities and application of this solution shows very good effects on Leukoplaquea in mouth. This solution is applied with vinegar on Alopecia, grows the hair and removes the Alopecia. It is also stated that the local application of this extract removes the scars of small pox and boils. The powder of seeds mixed with butter is effective in brittle nails. The pickles prepared from olive fruits is a good appetizer and removes constipation. The smashed leaves are applied locally to check excessive perspiration. The water extracted from the leaves with honey is used as Ear drops and effective in various Ear ailments. The oil procured by burning of olive wood is effective against all fungal infection viz, Ringworm, T.versicolor etc. in addition to Eczema, Psoriasis, Dandruff and Alopecia. The local application of olive oil on scalp is highly effective against dandruff. It grows the hairs and checks, the loss of hair. The application of olive oil in eyes relieves the inflammation.

The massage of olive oil over the body tones up the muscles and organs, it relieves muscular pains. Some physicians also advocate the massage of olive oil for epilepsy. It relieves the Sciatic and arthritis. The ointment prepared from olive oil are very good healing agents. It heals the sinus and fistula very quickly. 25ml of olive oil mixed with 250ml of barley water, if taken internally, is highly effective against chronic constipation. It is good Diuretic, hence is used in Ascites. It also removes the kidney stones.

A conventional regimen is also available comprising of olive oil and other herbal drugs having potential against the Gall bladder stones. It is stated that this regimen dissolves and expels the Gall bladder stone.

In view of the researchs carried out in USA and England, it is concluded that it is a good nourishing diet during the ailments of kidney, where nitrogen containing food/proteins in take is contra indicated. Since, the Prophet (Pbuh) stated that it is a good remedy for Anal fissure, hence for the same complaint patients were advised to take two spoonful of olive oil at bedtime and an ointment was applied on fissure locally at retiring and in morning, prepared from 8 spoonfuls of olive oil and 2 spoonfuls of ground henna leaves. This showed very good effects against the problem. It is a good tonic for hair and maintains the lustre. Its combination with other prescribed drugs of Tibb-al-Nabwi is a good remedy for Psoriasis and Eczema. The impressions of several doctors practising in middle east and North Africa reveal that no case was detected of Gastro Intestinal Carcinoma, among those who were used to consuming olive oil. Japanese doctors also endorse this fact and have the opinion that olive oil prevents the incidence of Carcinoma in G.I.T.

The Prophet (Pbuh) stated that it is a good remedy for intestinal inflammations. Therefore it was used in the cases of G.I.T ulcers and found very much effective. It is also observed that no remedy equates the benefits of olive oil in hyper acidity and gas troubles.

The Prophet (Pbuh) recommended the use of olive oil in Pleurisy. Keeping this in view olive oil was administered in various diseases of Respiratory tract and it was observed that the regular users of olive oil were least affected with common cold and coryzha and pneumonia.

The clinical experiences of well qualified and highly established doctors in the profession who take a keen insight in Prophet’s medicine reveal that olive oil is a good supportive treatment in Tubercular infection of either sites. According to a narration of Kahlid Bin Saad in Ibn Maja, one spoonful of Kalonji was pulverised and mixed with 12 spoonful of olive oil. This suggestion was dropped into the nostrils morning and evening for the cases of chronic cold and epistaxis. The results were found highly positive.

Source: Islamicvoice.com

Jann are the youngest, lowest and weakest class.

Djinn are the most common type, but still lack power. These immature genies entertain themselves by tormenting people for the fun of it.

Shaitan (sometimes spelled Shaytan) typically know seven or eight different types of magic. Once a Jinn reaches Shaitan-level, it is assigned to a human. They abandon their small-time mischief and spend their time urging their victims to do evil. To counterbalance the evil influence of the Shaitans, a guardian angel is also assigned to the same person. In some accounts, Shaitans are shapeshifters (although limited in their shifting).

Afrit also spelled afreet, afrit, afrite , or efreet,’ifrit, or ‘ifritah (female), a class of infernal jinn noted for their strength and cunning.

Marida are the most powerful of all. The Marida are assigned to only the most important people, such as kings or high priests. Their knowledge of magic is extensive. Marida are believed to be over 2000 years old (an average lifespan is around 2500 years).

Stress is the most common aliment of modern age. It has been implicated in the causation of peptic ulcer disease, coronary heart disease, depression, auto immune disease, hypertension, diabetes and even cancer. In milder form it manifests in form of unrest, violence, at work, school and home. Common medical problems like tension headache, insomnia, and obesity are also attributed to unusual stress. None of us are free from stress but some deal with it better than others.

Stress results from the following factors:

a. Fear of the unknown and trying to see through and control the destiny.
b. Losses in our life of people and things dear to us and our inability to recover those losses.
c. Inner conflict between our heart and mind between what is known to be the truth and our failure to accept it as truth. Acceptance of truth may require changing our habits and way of life which we may adhere to for some reason like pleasure, joys, taste, pride in race or heritage etc.
Let us examine how Quran deals with such situations.

Our losses are a trial for us:
“Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: To God we belong and to him is our return. They are those on who (DESCEND) blessings from God and mercy and they are the once that receive guidance. 2:155

Thus in Islam, we do not have concept of the ownership of goods and life. Everything belongs to God and returns to him. So if we don’t own that thing why mourn our loss?

a. Our destiny is predetermined. We do not have control on that part. What we have control over is a limited free will, that is our actions, our choice to do good or bad, to believe in God or not to believe in Him, but we have no control over tomorrow’s event not related to our actions i.e. whether my wife will have a son or daughter, whether his/her eyes will be brown or black, or whether I will have an accident or not tomorrow. WorTying over such things is of no use.

b. Rejection of faith in Quran is called a disease. This denial of truth is due to arrogance.

“In their heart there is a disease and God has increased their disease and grievous is their penalty because they lie to themselves.” 2:10

Therefore after lying to ourselves, we set up an inner conflict – between heart and mind. In order to contain that conflict the mind sends signals to glands for secretion of harmones like adrenaline which leads to rapid heart rate, perspiration, tremor, the basis of lie detector test.

This lying conflict could be due to “SMALL” crimes like theft or adultery, or big crimes like rejection of God.

3 stages of spiritual development of soul age

a. Nafsul Ammara: -The Passionate soul “I do not absolve myself Lo the (human) soul is prone to evil, save that whenever my Lord has mercy. Lo, Lord is forgiving; merciful.” 12:53 (Surah Yusuf)

This soul inclines toward sensual Pleasure, passion and self gratification , anger, envy, greed, and conceit. Its concerns are pleasure of body, gratification of physical appetite, and ego.

Hadith “your most-ardent-enemy is your evil self which resides within your body” (Bukhaii).

If this evil soul is not checked wiR lead to unusual stress and its resultant effects.

- b. Nafsul Lawanunah (The Reproaching Soul). “Nay, I swear by the reproaching soul” 75:1

This soul is conscious or aware of Evil, resists it, asks for God’s grace, and pardon, repents and tries to ammend and hopes to achieve salvation.

“And (There are) others who have acknowledged their faults. They mix a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is relenting, merciful.” 9:102

Hadith “These are two impulses within us. One spirit which calls towards good and confirms the truth. He who feels this impulse should know that it comes from Allah. Another impulse comes from our enemy (Devil) which leads to doubt and holds untruth and encourages evil. He who feels this should seek refuge in Allah from the accursed devil.”

This soul warns people of their vain desire, guides and opens the door to virtute and righteousness. It is a positive step in spiritual growth.

c. The satisfied soul (Nafsul Mutmainnah). “O (you) soul in (complete) rest and satisfaction. Come back to your Lord, will pleased (yourself) and will pleasing unto him. Enter you then among my devotees, enter you in my heaven.” 89:27-30

This is the highest state of spiritual development. satisfied soul is the state of bliss, content and peace. The soul is at peace because it knows that inspite of its failures in this world, It will return to God. Purified of tension, it emerges from the struggle with obstacles blocking the peace of mind and heart.

What should we do in panic and despair? In panic non-believers behave differently than believers. They have no one to return to, to ask for mercy and forgiveness, their life is this life, which they cannot control, thus get more depressed and increase in their state of wrong doing. Then we will see that if they are used to casual drinking will start drinking more and become alcoholic, or a barbital criminal.
On the other hand a believer should do the following:
a. Increase dhikr (Remembrance of God)
“who have believed and whose heart have Rest in the remembrance of God. Verify in the remembrance of God, do hearts find rest.” 13:28

b. Increase their prayer.
“O you who believe, seek help with steadfastness and prayer. For God is with those who are steadfast.” 2:153

c. Ask forgiveness
“And I have said: seek forgiveness from your Lord. Lo He was ever forgiving.” 71:10

In addition to above we are also asked to continue to struggle to up-grade ourselves.
” surely God does not change the condition in which a people are in until they change that which is in themselves.” 13:11

In summary, I conclude that stress results from lack of inner peace due to conflicts within us and leads to external disturbances in our behavior and health. Inner peace can only be achieved by believing in God, the All Mighty, and remembering him frequently and asking for his help and forgiveness in times of difficulties.

From: Islamicmedicine.org

“As an adult, I have learned to put a name to this seasonal depression: Seasonal Affective Disorder, or SAD. Somewhere, somehow, a wise and knowing person recognized that millions upon millions of human beings across the world acknowledged the same symptoms I had suffered through virtually every autumn and winter of my entire life. This wise and knowing person put a name to it, and suggested treatment: light. Bright, blazing, intense, warm, wonderful light.” – Mirium

Many people suffer from what is call SAD or Seasonal Affective Disorder. SAD is a particular form of acute depression. People born in warmer climates and move to cold climates find they are unusually susceptible to this disorder. However, no matter where you live, this disorder usually begins when the temperature begins to drop, and the daylight hours grow short. This winter depression may be accompanied by a craving for sweet foods and a resulting weight gain, as well as difficulty in motivating oneself to rise from bed in the morning before sunrise. In severe cases medical attention needs to be sought, especially for those persons whose normal routines are interrupted and they find themselves withdrawn and overly sad, seeking sleep during the daytime hours, and unable to perform their normal duties.

Some people also experience Summer SAD due to lack of exposure to the sun in the summer months. This may be due to long hours at indoor work or to avoidance of the sun in very hot climates – such as Saudi Arabia. Symptoms of Summer SAD may be poor appetite, weight loss and insomnia. Either type of SAD may also include symptoms present in some other kinds of depression, such as feelings of guilt, a loss of interest or pleasure in activities, persistent feelings of hopelessness or helplessness, or physical problems such as headaches and tummy troubles.

In ALL cases of SAD, however, melatonin seems to be the common link in the causes of the disorder. Melatonin is a natural hormone made by the body’s pineal (pih-knee-uhl) gland. The pineal gland lies at the base of the brain. When the sun goes down, and darkness comes, the pineal gland “goes to work.” As melatonin production rises, a person begins to feel less alert and body temperature starts to fall. Sleep seems more inviting. Then, melatonin levels drop quickly with the dawning of a new day. Levels are so low during the day, in fact, that scientists often have difficulty detecting melatonin at all during the day. Melatonin levels thus go hand in hand with the light-dark cycle, not just for people, but also for plants and animals that keep alert during the day. Melatonin production is also related to age. Children manufacture more melatonin than the elderly do and melatonin production begins to drop at puberty. Also, when days become shorter and darker the production of this hormone increases. Melatonin levels in the body determine a person’s activity and “energy” level. High melatonin levels cause drowsiness, while low melatonin levels correspond to an alert state of consciousness.

Light therapy using special light lamps is the most common ways to alleviate this struggle for alertness. Our bodies need a full spectrum of light to carry out a variety of metabolic processes and produce melatonin at acceptable levels. Light entering the eye regulates body chemistry, and in particular, the secretion or suppression of melatonin. Note, however, that due to UV dangers, therapists do not recommend the use of tanning beds as a cure for SAD http://www.nu-light.com.

Some very light-sensitive people who live or work in dim environments may feel improvement with increased exposure to normal room light. Research studies show, however, that most sufferers of SAD and winter doldrums require exposure to light levels much higher than ordinary indoor lamps and ceiling fixtures provide. Such therapeutic levels are five to twenty times higher (as measured in lux or foot-candles by a light meter) than typical indoor illumination in the home or office. Aside from these environmental treatments, some sufferers find that standard antidepressant medications provide relief, even if they do not reach their normal level of well being until spring or summer. Many patients have been in psychotherapy and found it to be helpful to them in many ways – but unfortunately, not in relieving their SAD symptoms www.lightandions.org/blt.htm.

However, as Muslims we can have faith that the symptoms of SAD will not remain all year long. For Allah (swat) set everything in motion and the days will grow long again as soon as December 21st. On this shortest day of the year in the Northern Hemisphere, the sun is at its lowest and weakest, a pivotal point from which the light will grow stronger and brighter once again feeding us with light and warmth. This event will alleviate SAD and make it easier to arise and perform wudu and salat.

Sources:

American Academy of Family Physicians. “Information from Your Family Doctor, Seasonal Affective Disorder.” American Academy of Family Physicians. February 2000.

Anderson JL; Rosen LN; Mendelson WB; Jacobsen FM; Skwerer RG; Joseph-Vanderpool JR; Duncan CC; Wehr TA; Rosenthal NE. “Sleep in Fall/Winter Seasonal Affective Disorder: Effects of Light and Changing Seasons.” Journal of Psychosomatic. 1994 May, 38:4, 323-37.

Bagby RM; Schuller DR; Levitt AJ; Joffe RT; Harkness KL. “Seasonal and Non-Seasonal Depression and the Five-Factor Model of Personality.” Canda: University of Toronto: J Affect Disorders. 1996 Jun 5, 38:2-3, 89-95.

Birtwistle J; Martin N. “Seasonal Affective Disorder: Its Recognition and Treatment.” British Journal of Nursing. 1999 Aug, 8:15, 1004-9.

Lindsley, Gila. “Seasonal Affective Disorder (SAD): About Light, Depression & Melatonin.” USA: New Technology Publishing, Inc.

http://www.healthyresources.com.

http://www.nu-light.com/

www.lightandions.org/blt.htm

source: islamonline.net, islamicmedicine.org

Praise be to Allah, Knower of all ailments and their hidden cures. May peace and salutations be upon His first prophet Adam, His final prophet Muhammad and all the prophets that came in between Amen! (Amen!).

Muslims like so many others believe in a creator. We believe that we were sent into this world as vicegerent of Allah. The Holy Quran informs us that man and jinn were created for the worship of Allah. After death we shall all be resurrected on the Day of Judgment and we shall be judged according to our deeds.

Therefore our principle of life is:

“He Alone has the keys of the unseen treasures, of which no one knows except Him. He knows whatever is in the land and in the sea; there is not a single leaf that falls without His knowledge, there is neither a grain in the darkness of the earth nor any thing fresh or dry which has not been recorded in a Clear Book.”
Quran 6.59 (Translator Malik)

It further says in the Quran:
“And Hold fast the rope of Allah, all together, and do not be divided”
Quran 3.103 (Translator Malik)

Medication:

There are many Ahadith (traditions of Prophet Muhammad peace be upon him (pbuh) which encourage the Muslims to seek medical treatment. Some of them are mentioned below:

Abu Hurayrah narrates that The Prophet pbuh said:
“There is no disease that Allah has created, except that He also has created its remedy.”
Bukhari 7.582

Usamah ibn Shuraik narrated:
“… ‘O Allah’s Messenger! Should we seek medical treatment for our illnesses?’ He replied: ‘Yes, you should seek medical treatment, because Allah, the Exalted, has let no disease exist without providing for its cure, except for one ailment, namely, old age’.”
Tirmidhi

Taking proper care of ones health is considered by the Prophet Muhammad pbuh to be the right of the body.
Bukhari as-Sawm 55, an-Nikah 89, Muslim as-siyyam 183, 193, Nisai

The Prophet not only instructed sick people to take medicine, but he himself invited expert physicians for this purpose.
D.o.H. p.50, As-Suyuti’s Medicine of the Prophet p.125

From this brief beginning one would gather that Imaan (faith) and Tawakkul (trust) have to be the uttermost important part of a Muslim’s belief. Hence, problems, illnesses or troubles of life, should be very easy to cope with. But, since this material world has been classed as Darul Asbaab (A world of means) it is necessary to take medication for one’s illness. In most cases Mufti’s would give a ruling of suicide for one who died in the event of not taking medicine. We all would be required by Shariah (Islamic Law) to have trust in Allah but search for the cure, which would be classed as the highest grade of Tawakkul – Trust in Allah.

Dr Shehzadi Munir a retired psychiatrist says: “I found it very easy to practice on religious people because you direct their emotions to a certain pillar and the best pillar to have faith in is Allah – God, the Maker of the Universe.”

To stop a person falling in the trap of worry and anxiety we have been advised that: “Imaan (Faith) is between fear and Hope!”
Mishkat

Is it a Punishment?

One cannot stipulate that he is a sinner, hence he is being punished;
“O My servants who have transgressed against their souls do not despair of Allah’s mercy, for Allah forgives all sins. Indeed it is He who is the Forgiving, the Merciful.”
Quran 39.53

Some people believe that we are born sinners and therefore religion is to blame for the psychological condition of the patient. Islam teaches that man is born pure from sin; it is only later in life that he does good and becomes better or does evil and becomes worse.

What is the position of a mentally ill patient in Islam?

Islamic Law rules that the insane are excused they will have no reckoning and all their sins will be forgiven. “Allah burdens not an individual more than his capability”
Quran 2.286

Mufti Shafi on the above verse comments that: A person’s actions can be divided into two categories, voluntary and involuntary. They will be reckoned for the voluntary actions but the involuntary ones are excused.
Ma aarifiul Quran 2.286

Islam is very compassionate and understanding towards human nature, hence we have been told from the very outset that: “Mankind has been created weak”
Quran 4.28

In other words if you do indulge in abomination, one should not become disorientated, but rise above the situation and turn to his Lord in repentance, for indeed He is Al-Gaffar (Most Forgiving) Ar-Rahman (Most Merciful).
“The repenter from sins is like one who has no sin at all”
Mishkat

Islam never ceases to encourage repentance for those who transgress!

A sinner is not allowed to mention the name of the committed sin (when seeking forgiveness) because in doing so he will torment the heart which is forbidden. This teaches us that Islam is very understanding towards the sinners let alone the mentally ill.

In this day of modern medicine, man has discovered that mental illness is mostly a pathological, genetic or organic illness. It can also be a reactionary affect to socio-cultural dilemmas like divorce, separation etc.

Sometimes mental illness in patients has a cultural influence hence, an ill patient of England would sometimes see Isa (Jesus) pbuh, an African would see spirits but the Asian would see Jinn’s, magicians etc.
Dr S Munir

Why the suffering?

When a person is in pain or suffering either he is a good person and his place in Jannah (Heaven) is elevated or else he is a sinner whose sins will be forgiven through this illness.

Abu Hurayrah has narrated from Prophet Muhammad pbuh that: “Whenever a Muslim is afflicted by illness, continuous pain, anxiety, grief, injury or by a thorn with which he is pricked. Allah causes this to be an atonement for his sins.”
Mishkat

Abu Saeed Khudri and Abu Hurayrah narrates that the Prophet pbuh said: “No fatigue, disease, sorrow, sadness, hurt, or distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”
Bukhari.7.545

Patients’ Rights

God, The Lord of Honour and Glory, will say on the Day of Judgement:
‘Son of Adam, I was sick and you did not visit me.’
The man will say: ‘My Lord, how could I visit You and You are the Lord of the universe!’
God will say: ‘Did you not know My servant so and so was sick and you did not visit him?
Did you not realise that if you had visited him, you would have found Me with him?’
Development of Hospitals (D.o.H.) p.42, Muslim Al-Birr, 25

Abu Musa Ashari narrates that the Prophet (pbuh) said:
“Feed the hungry, visit the sick, and set free the captives.”
Bukhari 7.552

Amulets and Pendants

There is a misunderstanding in some communities that Islam discourages medical treatment and classes psychiatric illness as the spell of Devils and associates it with evil so they try out different Taweez (amulets and pendants). This is a thing, which can be found in some communities who have been heavily influenced by their family traditions and cultures.

The Prophet pbuh used amulets but when needed he always took medicine.

Abu Said Khudri narrates that The Prophet pbuh said: “Once when the Holy Prophet (upon whom be peace) fell ill, Gabriel came and asked: O Muhammad, are you ill? The Holy Prophet answered in the affirmative. Gabriel Said: I blow on you in the name of Allah from everything that troubles you and from the evil of every soul and the evil look of every envier. May Allah restore You to health. I blow on you in His name.”

Muslim Aishah narrates that: Whenever Allah’s Apostle paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Take away the disease, O the Lord of the people! Cure him as You are the One Who cures there is no cure but Yours, a cure that leaves no disease.”
Bukhari 5.579

Aishah narrates that: During the Prophet’s fatal illness, he used to recite the Mu’auwidhaat (Surah Al-Falaq and Surah An-Naas / Quran chapters 113 and 114) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Surahs (chapters), blow my breath over him and make him rub his body with his own hand for its blessings.” (Ma’mar asked Az-Zuhri: How did the Prophet used to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)
Bukhari 7.631

Abdul Aziz narrates that: Thabit and I went to Anas bin Malik. Thabit said, “O Abu Hamza! I am sick.” On that Anas said, “Shall I treat you with the Ruqya (Amulet) of Allah’s Apostle?” Thabit said, “Yes.” Anas recited, “O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.”
Bukhari 7.638

The Prophets’ Sunnah (Tradition):

Anas ibn Malik narrates that: A woman who had a defect in her brain, said: Allah’s Messenger, I want to talk to you. He said: Mother of so and so, choose on which side of the road you would like to stand and talk, so that I may fulfill your need. He stood with her on the sidewalk until she spoke to her heart’s content.
Muslim 1081

This shows that the Prophet pbuh never discriminated between the sane or insane. As long as this woman conversed with him patiently he continued to listen. Anas used to tell of the Prophet (peace be upon him) that he would visit the sick.
Tirmidhi 1529

Don’t Discriminate!

‘The prophet in his visits did not discriminate against ailing people. He even visited sick non-Muslims.’
Bukhari Tafseer Surah 59

Traditions of The Early Muslims:

During the Islamic period attempts were made by the Muslims to provide appropriate facilities and assistance to sick people. The ten years (13/634-23/644) under the rule of the second Caliph, Umar ibn al-Khattab, saw many public welfare works in the Islamic State. The Caliph was so concerned for the welfare of ailing people that he accompanied a team of physicians with the army proceeding towards Persia.
D.o.H. p.58

Ibn Tulun Hospital

Ibn Tulun the governor of Cairo 259/872 established a hospital on the pattern of the hospital in Baghdad. In addition, various wards were constructed for eye diseases, orthopedic and surgical cases. Ibn Tulun took a special interest in the welfare of the patients and he used to inspect the progress of the patients personally every Friday. In this Hospital he had also made a separate section for the treatment of the insane.
D.o.H. P.63, Tib al Arab Translation of Arabian Medicine by E.G. Brown by N.A. A. Wasti P.448

Benjamin of Tudela, a Jewish historian, who visited Baghdad in 556/1160 found at least sixty medical institutions there and wrote regarding Sultan Salah al-Din. “All are well provided for from the king’s stores with spices and other necessaries. Every patient who claims assistance is fed at the king’s expense until his cure is complete. There is another large building called Darul Maraphtan in which are locked up all those insane persons who are met with during the hot season, every one of whom is secured by iron chains until his reason returns when he is allowed to return home they are regularly examined by the king’s officers appointed for this purpose and when they are found to be possessed of their reason again they are immediately liberated. All this is done by the king in pure charity towards all those who come to Baghdad either ill or insane, for the king is a pious man and his intention is excellent in this respect.”
D.o.H. P.68, C. Elgood, a medical history of Persia, p.172

Bimaristan al-Salihani Ayyubi:
The Sultan Salah al-Din Ayyubi converted a palace in Cairo into a hospital in 577/1181. On its walls the entire Quran was written. Ibn Jubayr describes the hospital in these words:

“This hospital is one of the prides of Salah al-Din. This is a magnificent and beautiful palace. The rooms are most elegant; in each room beds are spread, on which mattresses and pillows are placed in an orderly manner. There is a separate room for the dispensing of medicine and for this purpose chemists and compounders have been appointed. For lunatics, there are separate houses, which include a vast courtyard.”
Juju Sedan, Tarkio al Tamaddun al-Islami, V.111 p.188, quoted in Tib al Arab, p.451,
D.o.H. p.67

First European Mental Hospital It is interesting to note that the brothers of St. John built the first European mental hospital in the 15th Century C.E. at Valencia in Spain. This European institution was based on a similar institution in Cairo and modelled on the Bimaristan of Baghdad (which was built in 136-158/754-775). The same brothers were later summoned to France by Marie de Medici to to build psychiatric hospitals at Charenton and the Charite at Senlis.
D.o.H. p.70,
S.H.Z.Naaqui, ‘Islam and Development of Science’, Nigerian Journal of Islam, V. i, p.5, (1971-72)

Conclusion

We believe that each illness has a cure but it is unto man to research and find the cure. Let us pray to Allah that He strengthens our faith for the peace and tranquility that are such vital ingredients for us being an ideal society.

The advice of the Prophet Muhammad pbuh “Allah, The Most Merciful, has mercy on the merciful therefore, be merciful upon the dwellers of the earth. He will have mercy upon you Who is in the heavens.”

Hadith
Amr ibn Maymun al-Awdi narrates that: Allah’s Messenger (peace be upon him) said to a man in the course of an exhortation:
“Grasp five things before five others: your youth before your decrepitude, your health before your illness, your riches before your poverty, your leisure before your work, and your Life before your death.”
Tirmidhi 1337

A message of The Holy Quran:
“Whoever kills a human being, not in lieu of another human being nor because of mischief on earth, it is as if He has killed all mankind: and if he saves a human life, it is as if he has saved the lives of all mankind”.
Quran 5:33

(c) 2000 Mawlana Sikander Khan Patha

“Say to the believing men that they should lower their sight and guard their private parts; that will make for greater purity for them. Indeed Allâh is well acquainted with all that they do.” [an-Nûr (24):30]

So Allâh made purification and spiritual growth to be the outcome of lowering the sight and guarding the private parts. It is for this reason that lowering one’s sight from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

The First: experiencing the delight and sweetness of faith

This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his sight from for the sake of Allâh. Indeed, “whosoever leaves something for the sake of Allâh then Allâh, the Mighty and Magnificent, will replace it with something better than it.”[1]

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

When you sent your eye as a guide
For your heart one day, the object of sight fatigued you
For you saw one over whom you had no power
Neither a portion or in totality, instead you had to be patient.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.

Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabâbah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharâmah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (‘ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this is a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allâh i.e. he worshipped Allâh.

Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

All that has been mentioned applies to the heart that has relinquished the love of Allâh and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allâh Alone and does not take Him as its God then it must worship something else.

Allâh said concerning Yûsuf as-Siddîq (AS),

“Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.” [Yûsuf (12):24]

It was because the wife of al-‘Azîz was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yûsuf (AS) was sincere to Allâh that he was saved from it despite his being a young man, unmarried and a servant.

The Second: the illumination of the heart, clear perception and penetrating insight

Ibn Shujâ` al-Kirmânî said, “whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allâh, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”

Allâh mentioned the people of Lût and what they were afflicted with and then He went on to say,

“Indeed in this are signs for the Mutawassimîn.” [al-Hijr (15):75]

The Mutwassimîn are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

Allâh said after mentioning the verse concerning lowering the sight,

“Allâh is the Light of the heavens and the earth.” [an-Nûr (24):35]

The reason behind this is that the reward is of the same type as the action. So whosoever lowers his sight from the unlawful for the sake of Allâh, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allâh blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his sight.

This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqâ‘iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

The Third: the heart becoming strong, firm and courageous

Allâh will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytân shall flee from it. It is mentioned in the narration, “whosoever opposes his base desires, the Shaytân shall flee in terror from his shade.”[2]

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allâh places nobility for the one who obeys Him and disgrace for the one who disobeys Him,

“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Äli Imrân (3):139]

“If any do seek for nobility and power then to Allâh belongs all nobility and power.” [Fâtir (35):10]

Meaning that whosoever seeks after disobedience and sin then Allâh, the Might and Magnificent, will humiliate the one who disobeys Him.

Some of the salaf said, “the people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allâh.”

This is because the one who obeys Allâh has taken Allâh as his friend and protector and Allâh will never humiliate the one who takes his Lord as friend and patron. In the Du‘â Qunût their occurs, “the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.”[3]

Notes:

[1] Reported by Ahmad [5/363], al-Marwazî in ‘Zawâ`id az-Zuhd’ [no. 412], an-Nasâ`î in ‘al-Kubrâ’ as mentioned in ‘Tuhfah al-Ashrâf’ [11/199] from one of the Companions that the Messenger of Allâh said, “indeed you will not leave anything for the sake of Allâh except that Allâh will replace it with something better than it.” The isnâd is sahîh.

[2] This is not established as a hadîth of the Prophet .

[3] Reported by Abû Dâwûd [Eng. Trans. 1/374 no. 1420], an-Nasâ`î [3/248], at-Tirmidhî [no. 464], ibn Mâjah [no. 1178], ad-Dârimî [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al Hasan from Alî (RA).

The hadîth is sahîh. The isnâd has been criticised by many, however none of the criticisms hold. Refer to: ‘Nasb ar-Râyah’ [2/125] and ‘Talkhîs al-Habîr’ [1/247]