2. It must be in accordance with what Allah has prescribed in: 2. By means of a righteous action which the supplicant has

the Qur'an and what His Messenger has explained in his H 4 Sunnah. Actions that do not fulfil these requirements are displeasing to Allah ( ) and will not be accepted. In relation to tawassul , Shaykh al-AlbaÃni mentioned that there are three special means by which one may draw near to Allah, as prescribed in the Qur'an and Sunnah: 1. By means of the names and attributes of Allah, done, and 3. By means of supplication made by a righteous person. 5 He mentions that other forms of tawassul lack validity. =Allah: Its Types and Its Rulings, Birmingham, U.K: Al-Hidaayah Publishing and Distribution, p. 2. 3 Ibid., p. 2. 4 Ibid., p. 7. 5 Ibid., p. 38. Allah (H), in his infinite wisdom and mercy, has prescribed acts of worship to assist humans in drawing near to Him, in the purification of the soul and the attainment of good mental health and serenity.

The path ordained by Allah is, in fact, the only true way to accomplish these goals in this life and to achieve success in the hereafter. All other methods are false and futile. Anyone who claims to have developed a more effective way to reach these goals is deluded. Allah (H) makes this clear when He says: {...This day I have perfected for you your religion and completed My favour upon you, and have approved for you Islam as your religion...} (Qur'an 5: 3) The Prophet (|) also said: «I have not left anything that could bring you closer to paradise without commanding you to do it, and I have not left anything that could bring you closer to hell without warning you against it.» (a reliable hadith recorded by al-H.addaÃd and al-H.aÃkim) Islam abrogated (or confirmed) anything that came before it and, because it was the final revealed religion, negated the possibility of any other system replacing it or improving upon it. This fact automatically repudiates any type of innovation that humans may attempt to make in the religion itself. The Prophet (|) said: «I advise you to have taqwaà of Allah and to listen and obey, even if a slave is a leader over you.

Certainly, the one who will live among you will see lots of differences. So stick to my Sunnah and the sunnah of the right-principled and rightly-guided successors. Bite onto that with your molar teeth. And avoid newlyintroduced matters. Verily, every heresy is going astray.» (a reliable hadith recorded by Abu DaÃwood and at-Tirmidhi) The fact that millions of people on the earth engage in various practices, whether as acts of worship, to reduce stress or anxiety, to achieve `the relaxation response,' or to enhance `spirituality,' in no way proves that these practices are the most beneficial for humanity. Certainly, they may obtain some physical, emotional or cognitive benefit, but it will be restricted to those benefits and will not go beyond them.

A person who is stressed out may sit in a chair and tense and relax various muscle groups (practicing progressive muscle relaxation) and then feel a sense of relaxation or calm following it. Likewise, a person may walk in the forest, or even imagine walking in a forest, and then experience a sort of serenity. These benefits are part of the all-encompassing mercy that Allah (H) has for His creatures, whether Muslim or non-Muslim. However, these practices are artificial and do not reach the deeper level of the soul, and they certainly do not bring one closer to Allah. In some cases, they may actually harm the soul. If a person does progressive muscle relaxation or meditates with a mantra, for example, and says that these are means of getting closer to God, those acts will not be accepted by Allah (H), and they will harm that person spiritually.

If a person does circumambulation around a grave or prays to a dead person, with the hopes of getting closer to Allah, that deed will be completely rejected because it is a form of shirk. One who dies in that state risks eternal hellfire. Regardless of their religious orientation, people may obtain some benefits from prayer, which has undoubtedly been utilized by humankind since the time of the first humans. Related to the studies on spirituality, but in a more detailed vein, researchers have discovered that prayer benefits a person in several ways. People who pray tend to experience more serenity and acceptance in their lives, and less stress and depression. Prayer has also been found to assist those who are suffering from physical illness, not only in coping with the illness, but even in curing it.

Again, however, these benefits are limited if the prayer is not completed in the way ordained by Allah (H), and there may be harm if shirk is involved. If we consider spirituality and fulfilling the needs of the soul to be our ultimate goal, the only way to achieve this is to follow the guidance of the Qur'an and Sunnah. By following the totality of this guidance in all areas of life, one can truly find complete contentment and peace. The believers should not restrict themselves to ritual acts of worship, although these are important and necessary; they should attempt to implement Islam in all aspects of their lives. If a person prays and fasts, for example, but at the same time steals from or cheats other people, there will be deficiency in his or her ability to attain serenity. One can never be `serene' while being disobedient to Allah.

The specific Islamic methods for enhancing mental health include prayer, supplication, reading Qur'an, fasting, giving charity, pilgrimage, and repentance. It is essential to note that the main function of these acts of worship is not to bring happiness to the H slave, for this is only secondary; rather, the sole purpose is to serve as acts of submission and for the praise and glorification of Allah ( ). Ritual prayer The ritual prayer is one of the most important tools for achieving H and maintaining mental health and serenity. For this reason, it has been ordained by Allah ( ) that Muslims should pray five times per day. Additionally, there are supererogatory prayers that are H emphasized at various times of the day and night. This constant connection with Allah ( ) provides nourishment for the soul, which H in turn positively impacts upon the other components of human beings, including their thoughts, feelings, and behaviours.

Allah ( ) says: {And seek help through patience and prayer...} (Qur'an 2: 45) Prayer also provides protection from sin and from the effects of Satan. {[Those] who believe in the unseen, establish prayer, and spend out of what We have provided for them, and who believe in what has been revealed to you [O Muhammad], and what was revealed before you, and of the hereafter they are certain. Those are upon guidance from their Lord, and it is those who are the successful.} (Qur'an 2: 3-5) {Recite [O Muhammad] what has been revealed to you of the book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.} (Qur'an 29: 45) There are many references in the Qur'an that stress the importance of prayer. Prayer is the most essential pillar in Islam, following the testimony of faith. It is so critical that a person who H rejects prayer is considered to be a disbeliever, according to the majority of scholars.

Prayer is a tool that Allah ( ) has given to humans as a way to deal with the numerous challenges that they may face in life. Regarding prayer, Ibn Qayyim al-Jawziyah wrote: Prayer will amend misdeeds, but only for he who gives it its due, offering it with complete humility and standing before Allah Most High with his heart fully turned in His direction. When such a person finishes praying, he finds a lightness in his soul, and feels that some weights have been lifted from him. He finds such vigor, rest and calm in the prayer that he wishes he had not had to end it. Prayer has become his source of gladness, his soul's delight, his heart's heaven and his place of rest from the world. Before beginning his prayer, he feels as if he were in a prison, a constricted place, and then finds rest Ð in his prayer, 6 not from his prayer. 6 al-Jawziyyah, 2000, p. 27.

Supplication Supplications are personal prayers made at any time, in which H the person supplicates to Allah for some need. Allah ( ) promises that He will answer the prayers of His servants: {And when My slaves ask you [O Muhammad] concerning Me, then [answer them]: I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.} (Qur'an 2: 186) Supplication is very beneficial for both protection and healing. H For protection, the believers are advised to turn to Allah ( ) and seek refuge with Him from distress, grief, worries and other negative | life experiences. Prophet Muhammad ( ) taught the following supplication: «O Allah, I seek refuge with You from distress, grief, incapacity, laziness, miserliness, cowardice, the burden of debt and from being overpowered by men.» (recorded by Bukhari) | He ( ) also used to say: «O Allah, make me adhere properly to my religion, on which all my affairs depend; make this world good for me, in which is my livelihood; make my hereafter good for me, in which is my ultimate destiny; make my life increase in every good thing, and make my death a respite from every evil.» (recorded by Muslim) | The Messenger of Allah ( ) used to say: «O Allah!

I seek refuge with You from the fitnah of the fire and the punishment of the fire, the fitnah of the grave and the punishment of the grave, and the evil of the fitnah of wealth and the evil of the fitnah of poverty. O Allah! I seek refuge with You from the evil of the fitnah of the Antichrist. O Allah! Cleanse my heart with the snow and hail, and cleanse my heart from all sins as a white garment is cleansed from filth, and let there be a far away distance between me and my sins as You made the east and west far away from each other. O Allah!

I seek refuge with You from laziness, sins, and from being in debt.» (recorded by Muslim) Supplicating to Allah ( H) is a potent method for overcoming grief, depression, anxiety and other forms of distress. If the supplication comes from the heart, with a sincere intention, it will relieve the supplicant of worry and sadness, bringing calm and happiness in their place. The Messenger of Allah said: «If anyone is afflicted by distress and grief, and says: `O Allah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your Hand, Your command over me is forever executed, and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your book, or taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur'an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety,' Allah will take away the distress and grief, and replace it with joy.» (a sound hadith recorded by Ah . mad and at.- T Ã ni) . abara Reading Qur'an and other forms of remembering Allah Allah ( H ) says: {O humankind, there has come to you instruction from your Lord, and healing for what is in the breasts, and guidance and mercy for the believers.} (Qur'an 10: 57) {The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.} (Qur'an 8: 2) Remembering Allah and reading the Holy Qur'an have a calming effect on the body, mind and soul. This calming effect leads to reductions in stress, worry and anxiety. Reading Qur'an has potential healing effects for various types of psychological and emotional distress.

Illnesses of the heart result from either desires or doubt, and the remembrance of Allah and recitation of the Qur'an are H cures for both. Remembrance of Allah ( ) is one of the most uncomplicated forms of worship, but the benefits are immense. The greatest type of remembrance is the recitation of the Qur'an, but it can take several forms, such as remembering the names of Allah and His attributes, H praising Him, and thanking Him. An individual may also remember H Allah ( ) by remembering and talking about His blessings. Allah ( ) says: {Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah, hearts are assured.} (Qur'an 13: 28) Fasting Allah ( H) says: {O you who believe!

Fasting is prescribed for you as it was prescribed for those before you, that you may become righteous Ã].} (Qur'an 2: 183) H [develop taqwa à means to be God-fearing, mindful of Allah ( Having taqwa ) and conscious of Allah's `presence.' It also means to be mindful of one's à is not willing to accountability before Allah. A person with taqwa disobey Allah or risk His displeasure. Those who are fasting refrain from lawful food and sexual relations with their spouses, as well as unlawful deeds and actions, for the sake of Allah. Fasting leads them to contemplate the wickedness of wrongdoing and reminds them of Allah's all-encompassing presence. This reduces the likelihood of Ã. committing sins and increases the attribute of taqwa Fasting assists individuals in purifying themselves from their lower desires and impulses, such as lust, gluttony, greed and extravagance. This is mainly through control of two features of the human body: the stomach and the private parts.

These are the root causes of human downfall, for they are the routes by which Satan attacks humankind. Human beings have the need to please both of these; in the process they might transgress the rights of others, violate H the commandments of Allah ( ), and harm themselves. If they learn to control these two, it will be easy for them to control other sources of evil. This leads to the development of self-control and self-discipline, as well as the elimination of harmful habits and behaviours, such as smoking and overeating. It also assists the individual in controlling anger and other related feelings. A person with a full stomach is more prone to angry outbursts, because this is a door for Satan.

With fasting, a person has less physical energy to become angry or to be angry with intensity. Fasting also enhances feelings of inner peace, contentment and optimism. From the realization of Allah's pleasure and a sense of closeness to Allah, a person experiences feelings of inner peace and contentment during the period of the fast. This is directly related to the grace that Allah bestows upon His obedient slave. Through this process, a person may reduce or eliminate stress, depression, anxiety and the like. Obligatory charity (zakaÃt) ZakaÃt is a specific form of charity that is compulsory for all Muslims who have wealth beyond their needs.

In general, the requirement is that 2.5% of one's wealth should be given each year to the poor and needy (and those in other categories described in the Qur'an). The focus of zakaÃt is on the purification of material wealth and the attainment of a spiritual, moral, and just climate, in which all individuals can live in peace and contentment. While purifying an individual's wealth, zakaÃt is also a means to purify the soul. The word actually comes from the same Arabic root as tazkiyah, which means purification (as in purification of the soul). It is for this reason that it is mentioned along with prayer in many verses of the Qur'an. Regarding prayer and zakaÃt, it has been noted that one of the main causes of spiritual diseases in humans is the absence of hope and fear of Allah, combined with a lack of love and attachment to Him.

The main cure for these diseases is prayer. Another cause of these illnesses is attachment to worldly possessions and wealth, instead of attachment to Allah. The remedy for this second cause is 7 zakaÃt, which purifies the soul by releasing it from the grasp of stinginess, greed, and covetousness, and by increasing compassion and concern for others and gratitude to Allah for His blessings. The believers nurture within their hearts the pleasure of giving for the sake of Allah, which in turn brings them closer to Allah. This closeness brings the peace and contentment into one's existence. Pilgrimage (Hajj) The Hajj pilgrimage is a religious obligation; it must be performed at least once in a lifetime by every Muslim who is able and H can afford it.

It entails a visit to the house of Allah ( ), the Kaaba, in Makkah and the performance of specific, prescribed rituals there. H Allah ( ) mentions in the Qur'an: {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass, that they may witness [attend] benefits for themselves...} (Qur'an 22: 27-28) 7 Zarabozo, 2002, p. 224. In this verse, the word `benefits' is in the indefinite form, implying that the pilgrims will receive various and numerous H benefits. These may include purification of the soul, refinement of 8 character, removal of sins, closeness to Allah ( ), and so forth. Repentance In the Islamic framework, mistakes are expected as part of the H human experience; this is the mode in which we were created. For this reason, the doors of repentance are always open, and Allah ( ) forgives those who repent sincerely and make an effort to avoid repeating the sin.

Allah ( H ) says: {Say: O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped.} (Qur'an 39: 53-54) {And hasten to forgiveness from your Lord and a garden [paradise] as wide as the heavens and earth, prepared for the righteous.} (Qur'an 3: 133) {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins Ð and who can forgive sins except Allah? Ð and [who] do not persist in what they have done while they know.} (Qur'an 3: 135) The Prophet ( | ) said: «O people, turn to Allah in repentance. I repent to Allah one hundred times a day.» (recorded by Muslim) 8 Ibid., p. 252. The concept of repentance is the action or process of turning away from sin and dedicating oneself to amending one's life.

The Arabic word for repentance, tawbah, comes from the root word taÃba, which means to return. As such, it is the act of leaving what Allah H ( ) prohibited and returning to what He commanded.9 The fit.rah, or innate human nature, at the time of birth is one of innocence and purity, in a state of submission to Allah. By sinning, people stray from the path of Allah, but by repenting, they turn away from sin and return to the original sinless state of the fit.rah. H It has been ordained by Allah ( ) that an aspect of human nature is to err or commit sin. This is a natural consequence of the free will and finite attributes that He gave us. Free will entails personal accountability for choices and is connected to reward and punishment, both in this life and in the hereafter.

Allah created humans with this inclination to sin so that when He pardons those who repent, He shows us His divine attributes of mercy and | forgiveness.10 The Prophet ( ) said: «By Him in Whose Hand is my life, if you were not to commit sin, Allah would have swept you out of existence, and He would have replaced you by people who would commit sin and seek forgiveness from Allah, so that He forgives them.» (recorded by Muslim) H Allah ( ) in His infinite wisdom has decreed mercy for His | creation. The Prophet ( ) said: «When Allah created the creation, He wrote in His book (and it is placed with Him on the throne): Verily, My mercy overcomes my anger.» (recorded by Bukhari and Muslim) Part of his mercy is to forgive humans who follow their | mistakes by seeking His forgiveness. The Prophet ( ) said: «Allah, the exalted and glorious, stretches out His Hand during the night so that the people repent for the sins committed from dawn until dusk, 9 Philips, A.A.B., 1990, Salvation through Repentance (An Islamic View), Riyadh, Saudi Arabia: International Islamic Publishing House, p. 1. 10 Ibid., p. 3. and He stretches out His Hand during the day so that the people may repent for the sins committed from dusk to dawn.» (recorded by Muslim) H Allah ( ) forgives sins each and every time that the servant repents sincerely Ð regardless of the number, severity, or repetition | of sins. The key, of course, is sincere repentance. The Prophet ( ) said: «A slave committed a sin and said: O Allah, forgive me. Allah H ( ) said: My slave committed a sin and knew that he has a Lord Who forgives and punishes for the sins.

The slave again committed a sin and said: O Allah, forgive me. Allah said: My slave committed a sin and knew that he has a Lord Who forgives and punishes for the sins. The slave again did a sin and said: O Allah, forgive me. Allah said: My slave did a sin and knew that he has a Lord Who forgives sins, and punishes for the sins. Do whatever you like; I have forgiven you.» (recorded by Muslim) H Allah ( ) says: «O son of Adam, as long as you call upon Me and put your hope in Me, I will forgive you for what you have done, and I shall not mind. O son of Adam, if your sins were to reach the clouds of the sky, and you were to ask me for forgiveness, I would forgive you, and I would not mind.

O son of Adam, if you were to come to Me with sins nearly the size of the earth, and you were to meet Me not associating anything with Me, then I would bring you forgiveness nearly the size of (the earth).» (a sound hadith recorded by at-Tirmidhi) The process of repentance involves the following components, which are actually conditions that must be met in order for the repentance to be valid and accepted: 1. Immediate cessation of the sin, 2. Seeking forgiveness from Allah (alone), 3. Feeling regret and distress for having sinned, 4. Determination not to return to the sin, and 5. Restitution of other people's rights (if appropriate).

No intermediary is involved in this process; the person turns to Allah (H) alone for forgiveness. The individual may also perform the prayer of repentance, which involves offering two units of prayer, followed by seeking Allah's forgiveness for the sin. There are many supplications in the Qur'an and Hadith related to repentance, but the most excellent manner of seeking forgiveness was related by the Prophet (|) when he said: «The noblest and most excellent manner of seeking forgiveness is that the servant says: `O Allah, You are my Lord! None has the right to be worshipped but You. You created me, and I am Your slave, and I am faithful to my covenant and my promise as much as I can be. I seek refuge with You from all the evil I have done.

I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.'» (recorded by Bukhari) Allah (H) says: {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins Ð and who can forgive sins except Allah? Ð and [who] do not persist in what they have done while they know.} (Qur'an 3: 135) Sincere repentance cannot occur while one willingly and knowingly continues to commit the sin. Asking for forgiveness with the tongue while continuing to engage in sin is a sign of obvious insincerity. Cessation of the sin is connected to feelings of remorse, for those who are truly regretful will be less likely to repeat the act. The Prophet (|) said: «When a believer commits a sin, a black spot appears on his heart. If he repents, desists, and asks forgiveness, his heart is polished clean.

But if he does more sins, the spots increase. That is the rust which Allah mentions in His book: {By no means! But rust has covered their hearts from the [sins] they do.} (Qur'an 83: 14) » (a reliable hadith recorded by at-Tirmidhi) Repentance is an act of worship through which the human may attain salvation and peace. The process of falling into error, realizing the mistake, and seeking Allah's forgiveness is a means for achieving spiritual growth and purification. This is accomplished through rising above the sin, controlling the desires and conquering Satan. As noted in the above hadith, for those who repent, the heart is polished clean.

This is what is meant by spiritual purification of the heart and soul; and while there are many ways to achieve purification, repentance is one of the principal means. Going through the process of repentance can be very effective in reducing feelings of guilt as well as associated depressive symptoms. Those who repent become as if they had never sinned in the first place. The Prophet (|) said: «One who repents from sin is like one without sin.» (a sound hadith recorded by Ibn MaÃjah) It is as if a board has been written upon and then erased; there is no trace of what had previously been there. For those who do not repent, the heart becomes covered with rust like a board with incomprehensible scribbles. Genuine repentance not only erases what came before it but also H turns sins into good deeds.

Allah ( ) says: {Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah forgiving and merciful.} (Qur'an 25: 70) The replacing of evil deeds with good may mean either changing negative characteristics of the individual into positive characteristics, or changing evil deeds one has committed into good deeds on the Day of Resurrection. H Repentance also develops the person's love for Allah ( ), due to the realization of His mercy, forgiveness and love for His servant. Human beings become more conscious of Allah as they turn to Him in humility and devotion.11 Ultimately, this is an expression of their 11 Ibid., p. 4. belief in tawh.eed, or the right of Allah to be worshipped alone H without partner. By asking Allah ( ) alone for forgiveness and respecting that He is the only who can forgive sins, they demonstrate the essence of Oneness in worship.

This is an essential feature H because true repentance must be directed to Allah ( ) alone, with the realization that no one other than Allah can pardon one's sins. Repentance will not be accepted without this foundational element. H Allah ( ) loves those who turn to Him and seek His forgiveness. Servants who engage in the process of repentance are fulfilling their purpose in life, which is to worship Allah. This act of H worship is greatly pleasing to Allah ( ), who says: {...Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.} (Qur'an 2: 222) | The Prophet ( ) said: «Allah is more delighted with the repentance of His servant than one of you who suddenly finds his camel, laden with supplies, after losing it in a barren land.» (recorded by Bukhari and Muslim) Relief from the feelings of guilt and shame H is an indication that the repentance has been accepted by Allah ( ). Reliance upon Allah H Relying upon Allah ( ) is a sign of true tawh.eed and a characteristic of the believer.

In several verses of the Qur'an, Allah H ( ) encourages the believers to rely upon Him: {...And whoever relies upon Allah Ð then He is sufficient for him. Indeed, Allah will accomplish his purpose. Allah has already set for everything a [decreed] extent.} (Qur'an 65: 3) {...And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].} (Qur'an 3: 159) {...And upon Allah let the believers rely.} (Qur'an 5: 11) As mentioned earlier, reliance upon Allah (H) means to take the necessary actions, while at the same time trusting in Allah's mercy and compassion. According to Sharia principles in order to fulfil , belief in the oneness of Allah, the individual must take the means that Allah has created that will lead to the ends, in terms of divine decree. Neglecting the means undermines the essence of putting one's trust in Allah and contradicts the divine command and wisdom, even if the one who neglects them thinks that this is a sign of stronger trust in Allah.

Neglecting them, however, is a sign of helplessness, which is not a characteristic of the believer or of this Ummah . Contemplation and reflection The ability to reflect, contemplate, and understand is one of the greatest blessings that Allah (H) has bestowed upon human beings. Through proper use of this ability, one should easily find the truth of Allah's oneness and uniqueness, and thus develop a keen desire to worship Him. This understanding frees human beings from the traps of Satan and engagement in mindless and useless pursuits. It inspires them to prepare for the hereafter and to focus on the important things in life, which in turn lead to inner peace, contentment, and general well-being. Believers are encouraged to habitually contemplate death and what will happen in the grave, on the Day of Resurrection, and in the hereafter.

The Prophet (|) said: «Increase your remembrance of the destroyer of pleasures: death.» (recorded by Bukhari) This type of contemplation reminds the individuals that they will not reside forever in this world, but that they will move on to another life. This type of thinking encourages them to work hard in preparation for the Day of Judgment by engaging in further good deeds and avoiding sinful behaviour. Related to the remembrance of death is the realization of the true nature of existence in this worldly life: that life is only a transient phase, filled with various diversions and fleeting pleasures. Allah H ( ) says: {And the worldly life is not but amusement and diversion; but the home of the hereafter is best for those who fear Allah, so will you not reason?} (Qur'an 6: 32) and: {And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, perfect in ability. Wealth and children are [but] adornment of the worldly life.

But the enduring good deeds are better to your Lord for reward and better for [one's] hope.} (Qur'an 18: 45-46) Realizing the fleeting nature of this world leads the believers to become detached from it and to deal and cope with it in the appropriate manner.12 Another specific type of contemplation is reflecting upon Allah's creation in nature. This is mentioned many times in the Qur'an: {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding Ð who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth saying: Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the fire.} (Qur'an 3: 190-191) 12 Zarabozo, 2002, p. 338. Through contemplation of nature, the believers draw closer to H Allah ( ), in awe of His strength and power to create such astonishing beauty. This increases their love and gratitude for the H many bounties that they have received from Allah ( ). It should also make them aware of their dependence upon the Creator for all things and reduce any tendency for arrogance. Other methods to purify the soul and attain peace include being grateful, striving against the evil inclinations of the soul, seeking sound and beneficial knowledge, attending prayers in the mosque, having righteous companions and spouses, purifying beliefs, performing voluntary acts of worships and doing good deeds.13 In H fact, in Islam, any act that is done for the sake of Allah ( ) and is within the boundaries of the Sharia will result in strengthening one's relationship with the Creator.

It is interesting to note that research has also found that those who are more religious or spiritual tend to live longer. Studies of large community samples that were followed over time have found that religious participation (attending regular worship services) increases the likelihood of living longer.14 In a large study of 21,000 American adults followed for nine years, researchers found that attending religious services more than once a week corresponded with an increase of lifespan by an average of seven years for whites and fourteen years for African-Americans. People who never attended religious services had a fifty percent higher risk of mortality during the nine-year follow-up than those who attended most frequently. These effects were beyond what could be attributed to social, economic, health and lifestyle factors.15 In a meta-analysis of 13 Farid, 1993, pp. 99-104; Zarabozo, 2002, pp. 127-389. 14 Larson, D. B., & Larson, S. S., 2003, Spirituality's potential relevance to physical and emotional health: A brief review of quantitative research, Journal of Psychology and Theology, 31(1), p. 38. 15 Hummer, R.

A., Rogers, R., Nam, C., & Ellison, C. G., 1999, Religious= forty-two studies with a combined total of 126,000 participants, it was determined that religious involvement increased the likelihood 16 of living longer by twenty-nine percent. Although this research was H mainly with non-Muslim populations, it may be that this is a worldly benefit that Allah ( ) has bestowed upon them for their righteousness. The most amazing thing of all is that this very fact is mentioned X in the Holy Qur'an. In his invitation to his people to follow Allah's guidance, Prophet Noah ( ) said: {O my people, indeed I am to you a clear warner [, saying]: Worship Allah, fear Him and obey me. Allah will forgive your sins and delay you for a specified term.

Indeed, the time [set by] Allah, when it comes, will not be delayed, if you only knew.} (Qur'an 71: 2-4) The related phrase here is `and delay you for a specified term.' In his explanation of this verse, Ibn Katheer stated that it means: ªHe will extend your lifespan and protect you from the torment that He would have made befall you if you did not stay away from His H prohibitions.'' This verse is used as proof that obedience to Allah ( ) and righteousness (religiosity) leads to an increase in a person's 17 lifespan. =involvement and U.S. adult mortality, Demography, 36(2), pp. 277-283; Larson & Larson, 2003, p. 38. 16 McCullough, M. E., Hoyt, W. T., Larson, D. B., Koenig, H. G., & Thoresen, C. E., 2000, Religious involvement and mortality: A meta-Analytic review, Health Psychology, 19(3), pp. 211-222; Larson & Larson, 2003, p. 38. 17 Ibn Kathir, 2000 (Vol. 10), p. 179.

The Benefits of Worship for Humans T he religion of Islam as a way of life provides solutions for any and all ailments, including physical, emotional, psychological H and spiritual. Allah ( ) created us and provided us with guidance in | the form of the Qur'an and the Sunnah of the Prophet ( ). Allah ( )H says: {Indeed, We sent down to you the book for the people in truth. So whoever is guided Ð it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager [authority] over them.} (Qur'an 39: 41) The more we submit and worship Allah, the greater the benefits we acquire. Support and help of Allah One of the realms that science will be unable to assess or quantify is the domain of the unseen.

How does one measure the manner and extent of Allah's love, care and assistance for His creatures? From the perspective of Islam, one of the greatest gifts for H the believing Muslim is to attain the guidance and support of the One who can take care of every need. Allah ( ) mentions this aspect several times in the Qur'an: {Therefore, remember Me, and I shall remember you...} (Qur'an 2: 152) {... if you support Allah, He will support you and plant firmly your feet.} (Qur'an 47: 7) {Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will S stand.} (Qur'an 40: 51) | | Abu Bakr ( ), one of the closest Companions of the Prophet ( ), said: «When the Messenger of Allah ( ) and I were in the cave of Thawr, and I saw the feet of the polytheists who were above us at | the mouth of the cave, I said: O Messenger of Allah! If one of them were to look down below his feet, he would see us. He ( ) said: O Abu Bakr! What do you think of two whose third is Allah?» (recorded by Bukhari and Muslim) In a famous hadith, the Prophet ( | Ãh ibn ) told young `Abdulla Ãs: «Be mindful of Allah, and Allah will protect you.

Be mindful Abba of Allah, and you will find Him in front of you. If you ask, ask of Allah. If you seek help, seek help from Allah...» (a sound hadith recorded by at-Tirmidhi) When discussing the relationship between religion/spirituality and mental health, the question often arises as to whether God intervenes in our lives. From the Islamic theology, we know that Allah (God) does intervene by responding to supplications, sending H tranquillity, sending blessings, supporting us with angels and so forth. It is indicated in revelation that Allah ( ) directly affects the psychological well-being of the human being, as discussed in an earlier section. Spiritual light Allah (H) offers us guidance, and those who submit themselves to Him will attain a light that leads them out of the darkness.

This is a spiritual light that illuminates the way and imbues the receiver with contentment and tranquillity. Allah (H) says: {Allah is the protector and guardian of those who believe. He brings them out from the darknesses into light...} (Qu'ran 2: 257) He (H) also says: {So is one whose breast Allah has expanded to [accept] Islam and he is upon [guided by] a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error.} (Qur'an 39: 22) An important aspect of this light is knowledge that allows the believer to distinguish truth from falsehood, and that which is beneficial from that which harms. Knowledge is something that is bestowed by Allah (H) upon the sincere seekers of truth.

The more they seek, the more knowledge and light they are able to acquire. This light will be of benefit for them on the Day of Resurrection, when they must go over a path that passes over the hellfire while leading to paradise. Darkness will be cast upon the believers, but they will be given light according to the level of their good deeds in this life. They will cross the bridge with a speed that matches their spiritual achievements in this life. (The disbelievers will find this path to be extremely sharp and narrow, and the hypocrites will stay behind). {On the Day you see the believing men and believing women, their light proceeding before them and on their right. [It will be said]: Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally. That is what is the great attainment.} (Qu'ran 57: 12) Al-Ashqar stated: Allah tells us that the believing men and women who were guided by the light of this great religion in this world, will be given light on the Day of Resurrection which will show them the way to the Gardens of Delight (Paradise) and will help them to avoid the obstacles and stumbling-blocks on that slippery path.1 A good life Allah (H) also promises the believer a good, happy, and fulfilling life: {Whoever does righteousness, whether male or female, while he [or she] is a believer Ð We will surely cause him [or her] to live a good life, and We will surely give them their reward [in the hereafter] according to the best of what they used to do.} (Qur'an 16: 97) This implies that they will be content and pleased with whatever Allah has decreed for them.

Allah (H) will also increase their bounties in this life. Regarding the believers, Allah (H) says: {That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account [limit].} (Qur'an 24: 38) The increase in provisions will have an additional positive impact upon the psychological well-being of the individual. It is interesting to note that research in the area of mental illness points to the accumulation of stressors in life as a precursor to the development of mental disorders, particularly depression and anxiety.2 Many studies, for example, have found a correlation 1 al-Ashqar, U.S., 2003b, The Day of Resurrection in the Light of the Qur'an and Sunnah, Riyadh, Saudi Arabia: International Islamic Publishing House, p. 370. 2 Kendler, K. S., Karkowski, L. M., & Prescott, C.

A., 1999, Causal= between the occurrence of stressful life events and the subsequent onset of major depression. These findings support the Qur'anic verse noted above. What is missing, of course, is the notion that it was H Allah ( ) Who removed the blessings from the individual or presented the individual with certain tests in life. This suggests that H the person may have been distant from Allah ( ) and was in need of such tests in order to bring him or her back to the straight path. H Allah ( ) also promises to make a way for them out of every difficult situation. {...And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out [from every difficulty].} (Qur'an 65: 2) So even if they face challenges and difficulties, the believers are content with the realization that Allah will eventually make a way out for them. Allah ( H) says: {The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.

The ones who establish prayer, and from what We have provided them, they spend. Those are the believers, truly. For them are degrees [of high position] with their Lord, and forgiveness and noble provision.} (Qur'an 8: 2-4) {And whoever obeys Allah and the Messenger Ð those will be with the ones upon whom Allah has bestowed favour, of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.} (Qur'an 4: 69) =relationship between stressful life events and the onset of major depression, American Journal of Psychiatry, 156(6), pp. 837-841; Kessler, R. C., 1997, The effects of stressful life events on depression, A n n u a l R e v i e w o f Psychology, 48. Summary and Conclusion H H uman nature is complex, and Allah ( ) has only granted us limited knowledge of this subject, but the knowledge that we do have from the Qur'an and Hadith is sufficient for the purposes of our existence in this life.

In fact, it provides precisely what we need in order to be successful in this life and in the hereafter. From the perspective of Islam, we are beings with a mind, body and emotions, as well as a soul that influences and directs these. The only way to truly know one's self or soul is through knowing Allah H ( ). This is the fundamental aspect of the psychology of humans based upon the Qur'an and Sunnah. The myriad theories available in contemporary psychology only serve to misguide and distract humans from their true purpose in life, which is the sincere worship of Allah. All other facets are secondary to this main goal.

The stacks of journal articles, chapters of books, and conference proceedings containing elaborate theories and `expert' advice will not help them on the Day of Judgment if they have neglected the basic truth revealed by Allah. Their research, in fact, points to the truth of Islam, but they are blind to this reality. Allah ( H) says: {And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.} (Qur'an 59: 19) The religion of Islam offers a comprehensive approach to assist an individual in purifying the soul and reaching a level of complete peace, happiness, and well-being. This level is achieved through submitting to Allah in all forms and worshiping Him in the manner prescribed in the Qur'an and the Sunnah of the Prophet Muhammad (|). Islam, in reality, is the answer for all types of ailments, whether they are spiritual, psychological, emotional, physical or social.

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C , 1C father (of) q ahl as-Sunnah ( 7 P G "+ C `people of the Sunnah and the wal-jamaÃ`ah 7b .$@ G h community' aÃmeen _# B O Allah, accept our invocation; amen angel A being made of light who is totally obedient to Allah and has no free will; Allah has assigned some angels specific tasks, like those who record our good and bad deeds, the Angel of Death, the guardians of hell, etc. Ans.aÃr Q .V C & `helpers': the Muslim citizens of Madinah who gave refuge to the Prophet | ( ) and the other Muslim emigrants from Makkah `aqeedah 1 IJ rb belief system that is based upon a firm (pl. `aqaÃ'id) conviction in all the fundamentals of faith and of the oneness of Allah; firm creed that one's heart is fixed upon without any wavering or doubt, and that excludes any supposition, doubt or suspicion `aql "rb reason, discernment, intellect * The Arabic words are transliterated according to the conventions of the Transliteration Chart found in this book. If a word has become part of the English language (i.e., is found in a dictionary of Standard English), that spelling is used in this book and appears first in this Glossary, with the transliterated form in brackets after it. banu c , 1 .(1 lit. `children (of)'; usu. referring to a tribe (or bani) that claims a common ancestor eemaÃn f .:E faith; belief in all the six pillars of the creed of Islam fitnah 7(9k lit. trial, temptation; (attempting to sow) discord between Muslims fit.rah IL\k the natural inclination (of humans) instilled by Allah Hadith | =0JD the collected statements and actions of (h.adeeth) Prophet Muhammad ( ) that with the Qur'an form the basis of Islamic law hadith | =0JD a statement or action of Prophet (h.adeeth) Muhammad ( ) that was remembered and recorded by his Companions and followers Hajj (h.ajj) @D the major pilgrimage to the Sacred Mosque, site of the Ka`bah at Makkah, to be undertaken by every able Muslim once in his/her lifetime halal (h.alaÃl) d 0D permitted according to Islamic law h.araÃm e GLD forbidden according to Islamic law Iblees Q1!1E another name for Satan in Arabic ijmaÃ` Y .;E consensus: a method of deriving rulings in jurisprudence ikti'aÃb H .,9tE depression, sorrow, grief insaÃn f .P& E human being; may refer to both the body and the soul 6 inshallah GA .R f C -! God willing istish.aÃb H .EP9OE in jurisprudence, a proof which involves a presumption of continuity Jibreel Z> the Arabic name for Gabriel ( "0 X ), the archangel who transmitted the verses of | the Qur'an and other communication from Allah to Prophet Muhammad ( ) jihad . > struggle or striving (in Allah's cause) O , (jihaÃd) jinn > non-human, rational beings created by ) (plural of jinni) Allah from fire, often referred to as `demons' or `devils'; They have free will like humans: some are Muslims, others disbelievers; some are obedient to Allah, others disobedient. Satan is a jinni. Some people try to `foretell' the future by contacting a jinni.

Some disobedient jinn mislead people into thinking that they can tell them what will happen in the future, near or far, or that the jinn can provide people with riches or some sort of power. Kaaba 72cu G the House of Allah in Makkah, originally (Ka`bah) Ãheem and Isma built by Prophets Ibra Ã`eel, and which Muslims face wherever they pray majnoon . insane or possessed by jinn f.( nafs Ql human soul (spirit); self & (pl. anfus, nafoos) nifaÃq b .l & hypocrisy prophethood The term `prophethood' is not in the English dictionary, but is an invented term, formed along the pattern of `childhood' and `motherhood', as a noun reflecting a particular state of being. It is meant to translate the meaning of the Arabic word nubuwwah, which has no one-word equivalent in English, but which could be translated as meaning `the state of being a prophet', and is also used to refer to `all things that have to do with being a prophet'. The term `prophethood' has since become common in English-language Islamic discourse. (Editor) qadr Jr Q divine predestination; destiny; power; G exact measure qalb 3 q heart ! qiyaÃs . q analogy: a method of deriving rulings in S 1 jurisprudence Ramadan f. Y the ninth month in the Islamic calendar; #Q (Ramad.aÃn) the month of obligatory fasting; the month in which the first verses of the Qur'an were revealed riyaÃ' .LA 0 showing off; esp. when it is an act of G worship, but done with the intention of letting people see one doing it rooh.

MhQspirit, soul ruqyah 7 qL1 to recite a part of the Qur'an (such as G Soorat al-FaÃtih.ah) or to supplicate to Allah using words prescribed by the Messenger of Allah (|) in authentic hadiths in order to obtain relief from illness sakeenah 7 uO peace of mind, calm, tranquillity (1 Sharia 7bw Islamic law derived from the Qur'an and (shari'ah) the Sunnah shaykh I R teacher, mentor; scholar 1 shirk c x associating partners with Allah G sih.r LEO magic soorah or soorat O IQ. chapter of the Qur'an 7O n Sunnah the practice and collected sayings of | ( Prophet Muhammad ( ) that together with the Qur'an forms the basis of Islamic law à taqwa i. r9 G fearful awareness of Allah; being mindful of Allah; pious dedication; being careful not to transgress the bounds set by Allah tawassul "O9 q . G seeking to be closer (to Allah) tawbah 71 8 . repentance tawh.eed JD 9 1 . G the Oneness of Allah: that He alone deserves to be worshipped and that He has no partners tazkiyah 7 tM8 1 purification Ummah 7 n #C community or nation: usu. used to refer to the entire global community of Muslims unseen a term used to denote phenomena or aspects that cannot be known using ordinary human faculties Ãt zaka I .t R obligatory charity: an `alms tax' on à h) (or zaka wealth payable by Muslims and to be distributed to other Muslims who qualify as recipients Zamzam e M #R the blessed spring of water that Allah caused to gush out at baby IsmaÃ`eel's feet; located near the Ka`bah ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ................................................................................................... ...................................................................................................