Tips 2 : Du'as for Dealing with Depression

These Tips were given by my beloved friend who studies psychology at International Islamic University Malaysia...


1. When feeling down or something upsetting you ...  say :

“Yaa Hayyu yaa Qayyoom, bi Rahmatika astagheeth" 
(O Ever-Living One, O Everlasting One, by Your mercy I seek help).


2. Before sleeping recite Ayat Al Kursi (Ayatul Qursi ) and the last two verses of Surah Al Baqarah (285 & 286) .  InshaAllah  you'll be protected from jinn and shaytan...

TIPS 2 : Du'a Yunus A.S

Recite this Du'a

:لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
La ilaha illa anta, Subhanaka, Inni kuntu minaz-zalimin
"None has the right to be worshipped but You (O Allah)), Glorified (and Exalted) are You
(above all that (evil) they associate with You). Truly, I have been of the wrong-doers."





Dua of Yunus (A.S) repenting to Allah in the belly of the whale.

Sa’d ibn Waqas (RA) reported that the Prophet (SAW) said, “The supplication made by the Companion of the Fish (Prophet Yunus (as)) in the belly of the fish was (the above). If any Muslim supplicates in these words, his supplication will be accepted/responded to.” In another report, Prophet[SAW] says “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus[AS] “[at-Tirmidhi; an-Nisa'I, al-Hakim]

Tips 0 : Tawbah (Istighfar and Tawbah )

Is there a difference between Istighfar and Tawbah?

Istighfar (seeking forgiveness) and Tawbah (turning to Allah in repentance) are from those pairs of words that when mentioned separately generally mean the same thing, but when used together, emphasise certain aspects of the repentance act individually.

Yet at the same time, there are small differences between the two and it could be argued that Tawbah is the more encompassing concept.

Some of the verses of Istighfar in the Qur'an include:

“And whatever good you will send ahead for your own-selves, you will find it with Allah much better in condition, and much greater in reward. And seek forgiveness from Allah. Indeed Allah is Forgiving, Merciful.”
(Surah Al-Muzammil, 20)

“Then set off together, from where all the people set off. And seek forgiveness of Allah, for Allah is Forgiving, Merciful.”
( Surah  Al-Baqarah, 199)


“But Allah was not going to send them a penalty whilst you [O Prophet] were amongst them; nor was he going to send it whilst they were asking for forgiveness.”
( Surah  Al-Anfal, 33)

“I said, ‘Seek forgiveness of your Lord, He is Oft-Forgiving.’”
(Surah Nuḥ, 11)


“If only you (were to) ask Allah for forgiveness, perhaps you may receive mercy.”
(Sūrat’l-Naml, 46)

Istighfar as an act of seeking forgiveness is the beseeching of Allah to cover that sin in this world (linked to its Arabic root verb ghaffara غَفَّرَ which means to cover, and where the ghufrah غفرةis a cover itself) and to not make that sin public.

But more than just covering, it also entails a complete removal of that sin and a protection of the evil that may occur from that past sin, both in the dunya and the Ākhirah, so as to not be held accountable for that action on Judgment Day.

As Ibn al-Qayyim mentioned in the Madārij, Allah jalla wa ‘alā covers the sins of many people who don’t make Istighfar, so when one does actually seek forgiveness they are being more conscious of the enormity of that action, and the evil consequences that may occur. Consider that the helmet is called a Mighfar مِغفَر as opposed to just a hat or a turban because it does both the job of covering and protecting the head.

Yet we realize now that people might make Istighfar for a sin they have committed, but not commit to making Tawbah which includes a firm determination never to return to such a sin. This is one of the possible differences between these very similar words/concepts as mentioned by some of the ulama.


As for Tawbah in the Qur'an then as Allah jalla wa ‘alā says:

“O you who believe, turn in repentance to Allah with a sincere repentance.”
(Surah Al-Tahrīm, 8 )


“And turn in repentance to Allah all of you, O Believers, so that you may achieve success.”
Sūrat’l-Nūr, 31)

Tawbah comes from the root word تاب which means to turn in repentance, in penitence for any sin committed. It means literally to “turn back to Allah” and as in Lisān’l-‘Arab, “to return back to the obedience of Allah.”

It also includes a call from the sinner to not be held accountable for that sin in the Hereafter. Thus some of the Ulama mentioned that whilst Istighfar focuses more on the evil consequences of that sin in the past, Tawbah is more focused on the consequences of that sin in the future.

Tawbah is a more comprehensive word than Istighfar as mentioned above but also because of what the Ulama mentioned from its conditions such as immediately stopping the sin, having a firm determination to not return back to that sin ever again, showing clear regret, and helping to fix any damage caused by that sin.

By fulfilling these conditions after sinning, the effect of this purification process of Tawbah can be incredibly powerful and indeed praiseworthy, for we have all been created weak along with a tendency to sin – but the best of the sinners are those who return back to Allah from such a state of disobedience to the obedience and love of Allah jalla wa ‘alā.

Hence Ibn al-Qayyim said, “The true essence of Tawbah is to return to Allah and to adhere to what He loves and renounce that which He hates – Tawbah is a journey from the disliked to the liked.” (al-Madārij)


As for those verses when both Istighfar and Tawbah are mentioned together:

“Ask forgiveness of your Lord, then turn in repentance to Him; He will provide you with a goodly provision for an appointed time.”
(Sūrah Hūd, 3)


“And, O my people! Ask forgiveness of your Lord, then turn in repentance to Him; He will release the Heavens pouring upon you…”
(Sūrah Hūd, 52)


“And to Thāmūd their brother Ṣāliḥ. He said, “O my people! Worship Allah, you have no god other than He; He brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn in repentance to Him; surely my Lord is Near, Answering.”
(Sūrah Hūd, 61)


“Seek forgiveness from your Lord, then turn in repentance to Him. Surely, my Lord is Merciful, Loving.”
(Sūrah Hūd, 90)


So when both Istighfār and Tawbah are mentioned together, each word becomes more specific in its role in the entire repentance process.

Now, Istighfar is emphasizing protection of the evil for what has occurred from the sin, particularly in a worldly sense, covered up from the public eye.

And Tawbah now focuses on begging for safety from ever returning to such a sin again, and the consequences thereby.

As Imām al-Ālūsi mentioned in Rūh’l-Ma‘ānī that with both mentioned here together, the Istighfar is effectively the stopping and leaving of that sin and Tawbah is then the return to Allah and to obedience of Him ‘azza wa jall. It is the specific determination never to return to such a low state ever again.

But as explained before, if any of these two words were mentioned separately, this would be understood from each term according to the majority of the ‘Ulama. When both are used together, each aspect of this return journey to Allah’s obedience is emphasised as concluded by Ibn al-Qayyim, may Allah have mercy upon all of our great scholars.

And Allah jalla wa ‘alā knows best.

from: http://alternativeentertainment.wordpress.com/2009/12/14/is-there-a-difference-between-istighfar-and-tawbah/

Tips 3 : Dhikr ( Tasbih )

Tasbih / Tasbeeh /(تسبيح) is a form of dhikr that involves the repetitive utterances of short sentences glorifying God, in Islam.


The word ‘tasbih’ means the act of saying "SubhanAllah (Glorious is God) "

Tasbih is comprised of two words: Subhan( سبحان ) and Allah ( الله )

Subhan  means to glorify, praise, magnify, extol Allah, by tongue or by heart. It includes:

1. To say He has no flaw in His Perfection, that He is Far above any imperfection.

2. He is far above and beyond any similarity to His Creation.

3. He is free from and above all kinds of association (shirk) and any un-divine attributes.


When one does tasbih, they negate any flaw and affirm all perfection in Allah azza wa jal.

Translations such as “glory be to Allah” do not contain the full meaning of tasbih, rather it is an impartial translation. 

A more appropriate translation is,
SubhanAllah = How Perfect is Allah and Far Above any flaw and association.


So when we say “SubhanAllah” the complete meaning is (but not limited too):
I declare (or celebrate, extol) the remoteness, or freedom, of Allah from any imperfection or impurity or from anything derogatory from His glory. From the attribution of there being an equal to Him, or any companion, or anything like unto Him, or anything contrary to Him, from everything that should not be attributed to Him.

Taken from : http://tayyibaat.wordpress.com/2008/09/11/what-is-tasbeeh/

Tips 8 : Tawakkul ( Reliance Upon Allah )

Tawakkul (Arabic: تَوَكُل‎) is the word for the Islamic concept of reliance on God or "trusting in God's plan"

Tawakkul refers to putting your trust in Allah – to believe that He alone can ward off the harms of this world, provide you blessings and sustenance, and to ease your challenges. Tawakkul is also about accepting the results that He decides regardless of how they may turn out to be.

Have you ever had that feeling of anxiety in your heart? What if it doesn’t work out? What if you never get over it?

The truth is, we have all felt this way at some point in our lives. Sometimes, the uncertainty is just too much to bear, or the hardship of a moment prevents us from seeing any light at the end of the tunnel.

At times we desperately want some kind of medicine, a pill perhaps, to miraculously take these worries away.

But we do have that. This pill is called tawakkul.

Like any pill, it’s sometimes hard to swallow. There are moments when we wonder whether this medicine even works, or if it is just some tool to make us simply believe we can be better.

But Allah, the One – the only One – in control of this universe has said:

“…And whoever relies upon Allah – then He is sufficient for him.”
(Qur’an, 65:3)

So what does it mean to rely on Allah; to have tawakkul in Him?

It means to be firm in your heart.

Ibn Ata’illah stated:
“Relieve yourself of worry after you have planned; do not concern yourself with what Allah has undertaken on your behalf.”

Allah is Al-Wakeel; this means that it is He who controls His worshipers’ affairs and takes care of them. He never abandons them nor leaves them to another source. He has given Himself this Name and made it known to us, so that we know this is an essential attribute of His; thus, we will never be let down insha’Allah.

Even if things do not go according to plan, we know that Allah will give us something that is better. We could not have entrusted our affairs to anyone better than Him. This is why, whenever the idea of relying on Allah is mentioned in the Qur’an, Allah reminds us of His power:

“[He is] the Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs.”
(Qur’an, 73:9)

And Allah says,

“…Rely upon the Ever-Living who does not die…”
(Qur’an, 25:58)


One day Prophet Muhammad (S.A.W) noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (Tirmidhi).


Accordingly Tawakkul means a man, in the face of the difficulties of life, enmity and troubles of opponents, the tangles of existence which hinder his journey towards his objectives, and in instances wherein he finds himself unable to untie the knots, takes Allah (s.w.t.) as his support but, at the same time, does not stop his own efforts and endeavours. And accept whatever Allah decides, regardless of the results.

Credit:
-http://www.al-islam.org/180-questions-about-islam-vol-2-various-issues-makarim-shirazi/12-what-reality-tawakkul-and-what-its
-http://www.suhaibwebb.com/personaldvlpt/worship/dua/tawakkul-trust-in-allah/
-http://understandquran.com/get-tawakkul-forget-your-fears-and-enter-the-gates.html

TIPS 3 : Dhikr ( Dhikr everyday )

"... without doubt in the remembrance (Dhikr) of Allah do hearts find tranquility"
(Quran 13:28).

If you commute, use your time in Zikr.

Pick any Tasbih and do that instead of listening to the radio or reading the newspaper.

Maybe you can divide it up between Zikr and planning.

Personally, I (the writer) recite the Tasbih of
"SubhanaAllahe wa be hamdihi, subhanAllahil Azeem" 100 times as I drive.

The Prophet taught us these two short phrases which are easy to say but will weigh heavy on our scale of good deeds in the Hereafter.

When your heart feels heavy with stress or grief, remember Allah and surround yourself with His Zikr.

"And your Lord says: 'Call on Me; I will answer your (prayer)..." (Quran 40:60)

By remembering Allah in the way He has taught us to, we are more likely to gain acceptance of our prayers and His Mercy in times of difficulty.

We are communicating with the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties.

"Remember Me, and I shall remember you; be grateful to Me, and deny Me not"
(Quran 2:152).

taken from :  How-A-Muslim-Should-Deal-With-Stress-and-Anxiety-25

Read This : Islamic Coping Mechanisms

Islam has proposed several oases from stress, and I (Prof. Rafeek Beekun) will discuss them briefly below:

1. The Faith (iman) Oasis:

Some people are more able to cope with stress than others. The determining factor of the level of stress experienced is the perception of something as a threat, which triggers the stress response, and not the threat itself. It seems that the stress response is not created by any particular type of event or situation but rather by the way that event is perceived.

It turns out then that stress response is a matter of perception, or awareness. The stress reaction is activated by neural perceptions or by what amounts to one’s worldview.

A worldview can be described as the prism of ideas and beliefs through which the world is perceived and judged. This means that your worldview becomes central to the way any stressful circumstance is handled
(2, 3).

Islamic spiritual practices can dramatically alter your worldview and thereby restore your feelings of self worth and personal meaning, giving you a feeling of deeply rooted power and control. Control has been found to be a key factor in the psychology of chronic stress.

It has been observed in clinical studies that the extent to which you feel that you are in control of your environment, is the degree to which you will, or will not, experience the hormonal stress response.

Those who feel most powerless or unable to control their circumstances tend to experience the highest levels of stress. On the other hand, those who feel they have great personal control and power over themselves and their environment will be much less likely to experience the hormonal stress response, and this is regardless of the potential seriousness of the threat .

In Islam, Muslims feel Allah, Who controls the whole world and all the creatures in it, supports them. It was reported by Omar may Allah be pleased with him that the Prophet has said: “if you people depended on Allah as you should, He would provide for you as he provides for the birds leaving their nests hungry and coming back satisfied.”


2. The Meditation and Relaxation Oasis:

Meditation is being riveted on any one idea or object to the exclusion of all other ideas or objects. Meditation is really a natural quality of the mind. With meditation, the mind is trained to pay attention and to follow commands. In this way, one learns to quiet the thought traffic in one’s mind, thereby freeing up mental and physical energy.

The basis of meditation is to adopt a posture of body and mind that allows one to remain comfortable for long periods of time without expending significant amounts of energy. Dr. Herbert Benson, a Harvard University physician, researched the physiologic effects of meditation in the early 1970s. He coined the term “relaxation response” to refer to the stress-reducing effects of meditation, which we now know can be elicited through a variety of relaxation practices including meditation .

In the mid-1980s, Dr. Dean Ornish, clinical professor of medicine at the University of California, incorporated an extensive meditation program into a comprehensive lifestyle program for patients with heart disease. Data published from his five-year trial revealed reductions in total and low-density lipoprotein (LDL) cholesterol, decreased anginal symptoms, and regression of coronary artery disease (9). Meditation works by eliciting the relaxation response. The relaxation response is characterized by decreased heart rate, respiratory rate, oxygen consumption, and muscle tension.

Meditation seems to produce these changes to a greater extent and more efficiently than sleep. For example, reports from Dr. Benson’s work show that oxygen (O2) consumption diminishes by 8 percent during restful sleep over the course of four to five hours, while the relaxation response results in a 10 to 17 percent reduction of O2 consumption in a matter of minutes .

Other studies demonstrate significant reduction in total peripheral resistance (TPR) and systolic blood pressure in those practicing meditation regularly. TPR is the maximum degree of resistance to blood flow caused by constriction of the systemic blood vessels. Reduction of TPR will reduce the overall blood pressure .

Studies also showed diminished lipid peroxide levels resulting in reduced oxidative damage. Also, meditation was used intensively and effectively in control of cases with chronic pain  and anxiety disorders . Meditation by concentrating on Allah’s creatures (plants, animals, space, human body, etc.) is considered one of the most efficient and powerful forms of Islamic worship. In this form of meditation, one concentrates on an object or group of objects from the same category (categorical meditation). In fact, the Qur’an describes Muslims involved in such a process of meditation as:

Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): “Our Lord! not for naught hast thou created (all) this! Glory to thee! give us salvation from the penalty of the fire:
(Qur’an, 3: 191)


3. The Remembrance (zikr) Oasis:

As we mentioned in the previous paragraph, meditation can be done by concentrating our thoughts on an object or group of objects of the same category. Meditation can also be performed by concentrating on one word or a few words that give the person a sense of internal peace and calm; for example by repeating the words subhan Allah (glory be to Allah) or al-hamdu lillah (all praise be to Allah).

Deep and silent repetition of such words produces the same physiological effects of meditation . It also adds an additional factor that helps in stress elimination and that is giving the individual the feeling that he or she is in extreme proximity with Allah, the Controller of the whole world. Again, Allah mentions people engaged in this introspective process as:

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah’s remembrance are the hearts set at rest.
(Qur’an, 13:28)


4. The Imagination Oasis:

This is considered one of the most powerful methods of stress reduction. During this practice, the person imagines that he or she is in a place, which gives him internal peace, calmness and rest. Muslims can find their safe place through imagining what will be present in the Paradise.

Abu Hurairah, may Allah be pleased with him, reported: Allah’s Messenger (may peace be upon him) said: Allah, the Exalted and Glorious, said: I have prepared for My pious servants’ bounties which no eye (has ever) seen, no ear has (ever) heard and no human heart has ever perceived.”


5. The Praying Oasis:

This includes all of the previously mentioned oases including meditation, remembrance and imagination. While praying, each one of us feels that we are in extreme connection with the controlling power of this world (Allah) and that from Him we receive maximum support.

O ye who believe! seek help with patient perseverance and prayer: for Allah is with those who patiently persevere.
(Qur’an, 2: 153)

It was reported by Gaber may Allah be pleased with him that the Prophet has said:
“your prayers are like a flowing river at your doorstep you wash yourself in it five times a day”

Recent scientific investigations show that praying reduces post-operative complications following open-heart surgery. Praying also markedly reduces the percentage of patients exposed to depression following hospitalization .

Nowadays, doctors suggest that praying can be used as an alternative therapy as successfully as meditation, exercise, or herbal treatments.

According to Koenig of Duke University,
“when prayer uplifts or calms, it inhibits cortisol, epinephrine, and norepinephrine – hormones that flow out of the adrenal glands in response to stress. These fight-or-flight chemicals, released over time, can compromise the immune system, upping the odds of developing any number of illnesses, including heart disease, stroke, peptic ulcers, and inflammatory bowel disorder (IBS).”

Many experts feel that the immune system is strengthened and nourished by a sense of peace elicited during praying. Many doctors believe that praying with their patients before and after surgery or before administering a course of powerful drugs might actually assist in the patient’s recovery .

Five prayers have been prescribed to us daily. This is a good chance to make use of that time not only for spiritual enhancement but also for physical and psychological healing.

Although Ramadan has passed, its spirit should still be fresh in our hearts and minds. Investing this spirit into our daily prayers and meditations could well be the way to a stronger and more relaxing mental health.


from : http://theislamicworkplace.com/2006/12/23/islam-and-stress-management-part-4-islamic-coping-mechanisms/