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What is Taqwā?

One of the single most important concepts in Islam, found all over the Qur’ān and Sunnah, but what actually is it?

It is one of the fundamental rights of Allah jalla wa ‘alā as He says:

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
O you who believe, fear Allah, as He should be feared, and let not yourself die save as Muslims. (Ale-‘Imrān, 102)

It is what Allah has commanded the First and the Last of Creation:

وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللهَ
We have ordered those who were given the Book before you, and (ordered) you yourselves to fear Allah. (al-Nisā, 131)

In working translation though, we use fear and piety and so on but studying the actual linguistic meaning gives us so much more understanding.

The root of Taqwa is the verb وقي which means to be careful, cautious, weary and most clearly to protect oneself. Indeed, the word wiqāyah from the same verb means to protect and was so given to a shield for example in the old days and is used for the word preservative in our times because it protects the product from being destroyed.

In ones Deen, it means to be “extraordinarily careful.”

Ibn Rajab said in Jāmi‘ al-‘Ulūm wal-Hikam:

أنْ يجعل العبدُ بينَه وبينَ ما يخافُه ويحذره وقايةً تقيه منه ، فتقوى العبد لربه أنْ يجعل بينه وبينَ ما يخشاه من ربه من غضبه وسخطه وعقابه وقايةً تقيه من ذلك وهو فعلُ طاعته واجتنابُ معاصيه

“That the servant places that between himself and that what he is afraid of in order to protect himself. So the taqwā of the servant of his Lord is that he puts between himself a shield that will protect him from that which he fears from his Lord such as His Anger, His Displeasure and His Punishment; this protection is achieved by obeying Him and avoiding disobeying Him.”

So basically, it means to be always aware of Allah, be conscious of Him and His Lordship over us, and for us to utilise every single thing that the Prophet (sallallahu ‘alayhi wa sallam) has shown us and taught us to protect ourselves from His Anger and Displeasure.

As the Prophet (sallallahu ‘alayhi wa sallam) said in al-Tabarāni illustrating the root verb:

فَوَقَي أَحَدُكُمْ وَجْهَهُ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ
“So protect yourself from the Fire even with half a date.”

We can see the linguistic meaning from the Qur’ān as well when Allah says:

فوقاهُمُ الله شَرَّ ذلك اليومِ
“So Allah will save them from the evil of that day” (Insān, 11)

And when He ‘azza wa jall says:

ما لهم من الله من واقٍ
“…and for them there is none to save them from Allah.” (al-Ra‘d, 34)

i.e. he will not have any Dāfi‘ or someone to protect him and stave off harm.

So that’s the linguistic meaning of Taqwā illustrated in the sources, but what of its position in Islam, what of its importance?

The Uses of Taqwā

1. Sometimes it is used connected to the Name of Allah:

{ وَاتَّقُوا اللهَ الَّذِي إِلَيْهِ تُحْشَرُونَ }
(al-Māi’dah, 96)

{ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللهَ إِنَّ اللهَ خَبِيرٌ بِمَا تَعْمَلُونَ }
(al-Hashr, 18)

This means then to Protect yourself from His Displeasure and His Anger and it is the greatest and most serious thing that one can exhibit Taqwā in. No doubt because Allah warns us:

{ وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ }
(ale-‘Imrān, 28)

And He is the One most deserving to be feared and to be concerned about as He says:

{ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ }
(al-Mudaththir, 56)

2. Sometimes it is used connected to the Punishment of Allah, and its Place (such as the Fire) or its Time (Such as Yawm’l-Qiyāmah):

{ وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ }
(ale-‘Imrān, 131)

{ فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ }
(al-Baqarah, 24)

{ وَاتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللهِ }
(al-Baqarah, 281)

{ وَاتَّقُوا اللهَ الَّذِي إِلَيْهِ تُحْشَرُونَ }
(al-Mujādalah, 9)

{ وَاتَّقُوا يَوْماً لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئا }
(al-Baqarah, 48)

Its Benefits in The Qur’ān

Allah does not waste the reward of the People of Taqwā:

قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
They said, “Is it that you are, in fact, Yusuf?” He said, “I am Yusuf, and this is my brother. Allah has been very kind to us. Surely, whoever fears Allah and observes patience, Allah does not let the reward of such good people to go to waste.”

Allah gives them a way out of all difficulty:

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (2) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
Whoever fears Allah, He brings forth a way out for him, and provides him (with what he needs) from where he does not even imagine. (Talāq, 2-3)

Allah gives them ease in their affairs:

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا
And whoever fears Allah, He brings about ease for him in his affair. (Talāq, 4)

Allah writes off their bad deeds, and gives them huge rewards:

ذَلِكَ أَمْرُ اللَّهِ أَنْزَلَهُ إِلَيْكُمْ وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا
And whoever fears Allah, He will write off his evil deeds, and will give him a huge reward. (Talāq, 5)

Allah promises them the best of Jannah:

قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَلِكُمْ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
Say: “Shall I tell you what is far better than that? For those who fear (Allah), there are gardens with their Lord, beneath which rivers flow, where they shall live forever, with purified wives, and approval from Allah.” Allah is watchful over His servants. (Ale-‘Imrān, 15)

لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ
But those who fear their Lord, for them there are Gardens beneath which rivers flow, where they will live forever – as hospitality from Allah. What is with Allah is best for the righteous. (Ale-‘Imrān, 198)

وَلَدَارُ الْآَخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا أَفَلَا تَعْقِلُونَ
And surely the abode of the Hereafter is much better for those who fear Allah. Would you, then, still not understand? (Yūsuf, 109)

لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِنْ فَوْقِهَا غُرَفٌ مَبْنِيَّةٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ
But, for those who fear their Lord, there are chambers with chambers built on top of them, with rivers running from underneath them. This is Allah‘s promise. Allah does not go back on any promise. (al-Zumar, 20)

Allah gives them extra awareness:

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ (200) إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ
Should a stroke from the Satan strike you, seek refuge with Allah. Surely, He is All-Hearing, All-Knowing. Surely when the God-fearing are touched by any instigation from Satan, they become conscious (of Allah), and at once they discern (the reality). (al-A‘rāf, 200)

Allah will personally help him and be with him:

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ
Surely, Allah is with those who fear Him and those who are good in their deeds. (al-Nahl, 128)

Allah will save them from Destruction:

ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا
Then We will save those who feared Allah, and will leave the wrongdoers in it, fallen on their knees. (Maryam)

وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ السُّوءُ وَلَا هُمْ يَحْزَنُونَ
And Allah will save the God-fearing (from Jahannam), with utmost success granted to them, so as no evil will touch them, nor will they grieve. (al-Zumar, 61)

وَأَنْجَيْنَا الَّذِينَ آَمَنُوا وَكَانُوا يَتَّقُونَ
(al-Naml, 53)

Allah will give them a criterion to tell right from wrong:

{ إِنْ تَتَّقُوا اللهَ يَجْعَلْ لَكُمْ فُرْقَاناً وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ }
O you who believe, if you fear Allah, He will provide you with a criterion (to distinguish between right and wrong) and will write off your evil deeds and will forgive you. Allah is the Lord of great bounty. (al-Anfāl, 29)

Allah will give them a double reward, give them light, and forgive them their sins:

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَآَمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
O you who believe, fear Allah, and believe in His Messenger, and He will give you two shares (of reward) out of His mercy, and will make for you a light whereby you will walk, and will forgive you. And Allah is Most-Forgiving, Very-Merciful. (al-Hadīd, 28)

It gives the best foundation:

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Then tell me, which one is better, whether the one who has founded his building on fear of Allah and on search of His pleasure, or the one who has founded his building on the edge of an abyss that is about to collapse, then it did collapse with him into the fire of Jahannam? Allah does not give guidance to the unjust people. (Tawbah, 111)

It leads to the Sanctifying of the Deen of Allah:

ذَلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ
Thus, if one observes the sanctity of the symbols of Allah, then such things emanate from the piety of the hearts. (Hajj, 32)

Its Benefits in the Sunnah:

The Prophet (sallallahu ‘alayhi wa sallam) would ask for taqwā in the Du‘ā:

« اللهم إني أسألك الهدى ، والعفاف ، والغنى والتقى »
“O Allah, I ask you for Guidance, Virtue, Wealth and Taqwā.” (Adab, 674)

The Prophet (sallallahu ‘alayhi wa sallam) said that the Muttaqīn are the most noble:

عن أبي هريرة قال : سئل رسول الله صلى الله عليه وسلم : أي الناس أكرم ؟ قال : « أكرمهم عند الله أتقاهم »
“The most noble of them according to Allah are those with the most Taqwā.” (Adab, 129)

It is the one thing that most enters someone into Paradise alongside good character:

تقوى الله وحسن الخلق
“Do you know what it is that makes most people enter the Garden? Taqwā of Allah and good character.” (al-Adab, 289, Hasan)

The One who uses taqwā in the doubtful matters safeguards his Deen:

من اتَّقى الشُّبُهاتِ استبرأ لِدينه وعِرْضِه
The one who protects himself (has taqwā) from the doubtful matters will safeguard, be free of risk in and purify his Deen and Honour. (والبخاري 1/20 ( 52 ) و3/9 ( 2051 ) ، ومسلم 5/50 ( 1599 ))

The One with taqwā is safe from the fitnah of Wealth:

إنه لا بأس بالغنى لمن اتقى ، والصحة لمن اتقى خير من الغنى ، وطيب النفس من النعم
“There is no harm in wealth for someone who has taqwā, but good health for the person who has taqwā is even better than wealth, and cheerfulness is a blessing.” (Adab, 301)

What the ‘Ulemā have said about Taqwā

1. What is taqwā according to the Salaf?

Ibn ‘Abbās said:

وقال ابنُ عباس : المتَّقون الذين يَحْذَرون من الله عقوبتَه في ترك ما يعرفون من الهدى ، ويَرجون رحمَته في التصديق بما جاء به

The people of taqwā are those who avoid Allah’s Punishment prepared for those who leave that which they know to be from Divine Guidance, and they are those who hope for His Mercy by affirming that which has come.

Hasan said:

وقال الحسن : المتقون اتَّقَوا ما حُرِّم عليهم ، وأدَّوا ما افْتُرِض عليهم

The people of taqwā are those that protect themselves from that which has been prohibited for them, and they fulfil that which has been obligated upon them.

‘Umar b. ‘Abd’l-‘Azīz said:

وقال عُمَر بن عبد العزيز : ليس تقوى الله بصيام النهار ، ولا بقيام الليل ، والتخليطِ فيما بَيْنَ ذلك ، ولكن تقوى اللهِ تركُ ما حرَّم الله ، وأداءُ ما افترضَ الله ،

The taqwā of Allah is not achieved by fasting the day, or standing the night in prayer, or all that is good between that; rather taqwā of Allah is leaving that which Allah has prohibited and fulfilling that which Allah has obligated.

Hasan said:

ووقال الحسنُ : ما زالت التقوى بالمتقين حتَّى تركوا كثيراً من الحلال مخافة الحرام

The Muttaqīn will not lose taqwā as long as they leave much of what is halāl fearing that they may fall into the harām.

Sufyān al-Thawri said

وقال الثوري : إنَّما سُمُّوا متقينَ ؛ لأنَّهم اتقوا ما لا يُتقى.

They have been named “the people of taqwā” because they protect themselves from that which is not normally protected against.

Maymūn b. al-Mihrān said:

وقال ميمونُ بنُ مِهران : المُتَّقي أشدُّ محاسبةً لنفسه من الشريكِ الشحيحِ لِشريكه

The person who has taqwā is more severe in accounting himself than a miserly businessman does his partner.

Abu Hurayrah said:

 قال أبو هريرةَ وسئل عن التقوى، فقال : هل أخذتَ طريقاً ذا شوكٍ ؟ قالَ: نعم ، قالَ : فكيف صنعتَ ؟ قال : إذا رأيت الشوكَ عدلْتُ عنه ، أو جاوزته ، أو قصرت عنه ، قال : ذاك التقوى

Abu Hurayrah (radhy Allāhu ‘anhu) was asked about taqwā, so he said, “Have you ever taken a path with thorns?” He said, “Yes.” “So what did you do?” asked Abu Hurayrah. “If I saw a thorn, I would turn away from it, or pass it, or keep well away from it,” he said. “That is taqwā,” said Abu Hurayrah.

Hence, Ibn Mu‘taz said in his poem

خلِّ الذُّنوبَ صَغِيرَها
وكَبِيرَها فَهْوَ التُّقَى
واصْنَعْ كماشٍ فَوْقَ أَرْ
ضِ الشَّوْكِ يَحْذَرُ ما يَرَى
لا تَحْقِرَنَّ صغيرةً
إنَّ الجِبَالَ مِنَ الحَصَى

“Shun sin, small
And large, for that is Taqwā.
Be like the one walking on
A path with thorns, avoiding what he sees.
Don’t belittle small sins
Indeed the Mountains are made from small stones.”

2. What did the later scholars and Sūfis say about Taqwā?

Some of them mentioned that taqwā can be of five levels: firstly to protect oneself from kufr with Islam, secondly to protect oneself from sin with tawbah, thirdly that he protects himself from the shubahāt (doubtful matters) with wara‘ (caution), fourthly protecting himself from falling into fitnah with even the permissible things with zuhd (asceticism) and then the highest state is when one protects his heart from any other concern or presence other than the ‘ibādah of Allah and this is the state of witnessing with mushāhadah.

So in ascending order: Islam, Tawbah, Wara‘, Zuhd and Mushāhadah.

And Allah knows best.

3. The Ayah of Birr

In the most clearest example, Allah ‘azza wa jall says in the ayah of birr:

وقال تعالى : { وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ }

Righteousness is not (merely) that you turn your faces to the East and the West; but righteousness is that one believes in Allah and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite (his) love for it, to relatives, and to orphans, the helpless, the wayfarer, and to those who ask, and (spends) in (freeing) slaves and observes the Salah (prayers) and pays Zakāh and (the act of) those who fulfill their covenant when they enter into a covenant, and, of course, those who are patient in hardship and suffering and when in battle! Those are the ones who are truthful, and those are the God-fearing. (al-Baqarah, 177)

So if you look at this ayah carefully, the Mufassirīn mentioned that if you want to see someone with perfect taqwā, these characteristics must be the very least that are there.

It is very possible to write books and speak on and on about taqwā but the problem though is that is all that we do – talk. How many of us actually are people of taqwā?

As ‘Umar b. ‘Abd’l-‘Azīz said:

وكتب عُمَرُ بنُ عبد العزيز إلى رجلٍ : أُوصيك بتقوى الله – عز وجل – التي لا يقبلُ غَيرَها ، ولا يَرْحَمُ إلاَّ أهلَها ، ولا يُثيبُ إلا عليها ، فإنَّ الواعظين بها كثير ، والعاملين بها قليل ، جعلنا الله وإيَّاك من المتقين

I advise you all to have taqwā of Allah, the Almighty and Exalted – the One who doesn’t accept anything but it (taqwā), and doesn’t confer Mercy except upon its people, and does not reward except those who have it – for those who preach about it are many, and those who actually practice it few – may Allah make you and I from the people of taqwā.

I promised to write a brief summary of my take on Depression and associated issues as per the way I respond to email and phone queries on the subject.

First of all, some of you may find it surprising but there are a number of Muslims who can’t get their heads around the fact that Muslims can actually get physically depressed or suffer from mental problems. Why is that? I don’t know, but maybe it has something to do with the big cultural taboo and also maybe the fact that people can’t understand why someone who has Allah and His Messenger could ever fall into depression in this Dunya.

So, from the onset, depression and mental illnesses are a real problem in our communities and there are various ways of dealing with them.

In Islam, we have a unique take on illness and disease states. We can divide illnesses into some broad categories which overlap and indicate the multitude of treatment options.

Diseases of the Heart

The first type of illness is the most deadly: the illness/diseases of the heart. When the heart becomes sick, and here we mean spiritually as opposed to a physical myocardial problem, then not only does the person’s religion come under severe threat, but indeed the rest of the body can physically suffer. How this happens is from the matters of the Ghayb – but it happens.

We know that the Prophet (sallallāhu alayhi wa sallam) warned us that if the heart becomes corrupt, then the entire body will become corrupt. This is the physical. He (sallallāhu alayhi wa sallam) informed us that the heart is the source of taqwa, our key to Paradise. This is the spiritual. Ibrahīm (‘alayhis-salām) informs us in the Qur’ān that entry to Paradise will be based on a sound and good heart. Thus, the health and condition of the heart is absolutely vital; keeping it alive by remembering Allah through dhikr and good deeds, and protecting it from the evils of disobeying Allah as well as envy, lying, jealousy, greed, lust and so on.

Thus thereby the treatment for the sick heart becomes known – to keep it high in imān and protect it from dying with sin and kufr. Its doctors are the ‘Ulemā – and that’s why the greatest profession one can enter is to be in the service of God by saving peoples’ lives – their real life, which is their state of Islam.

Physical Illnesses

The second type of illness are those physical conditions such as cardiovascular problems, joint pain, gastro-intestinal disorder etc. These express in a variety of different ways, some which we are finding out more about day by day as we advance further into this field.

They have a variety of causes, some which have been alluded to into the Sunnah and others which we have discovered through technology. The Prophet (sallallāhu alayhi wa sallam) indicated the problem of genetic mutation and also the fact that many conditions are down to our own selves, usually via indulgence and greed. In an interesting yet weak narration, it is said that the Prophet (sallallāhu alayhi wa sallam) was gifted a personal Physician by the ruler Qawqas which was refused by his statement, “We have no need for a Doctor. We don’t eat that much.”

Indeed, it becomes clearer every day that the way we personally deal with our bodies with respect to diet, exercise and the ingestion of various poisons that we have created such as alcohol, drugs, smoke and pollution is proving to be the main cause of our various disease and mental conditions that we suffer from.

The third main cause is clear from the Qur’ān and the Sunnah, particular with the example of Prophet Ayyūb (‘alayhis-salām) who was afflicted with a condition that was neither genetic or self-inflicted but rather a test from His Creator in order to raise his status – this no doubt exists in the world today with Allah ‘azza wa jall testing thousands of people with conditions that they have no control over in its inception but they are being given more control over with respect to the consequence, whether in this world or in the next; for indeed, there has not been sent down a disease except that a cure is available for it.

The treatment of all these conditions are mainly in the hands of conventional doctors – they will use “conventional” medication in the form of drugs and techniques to cure and alleviate much of what has been mentioned, and this very much includes certain complicated medication to deal with mental illness and clinical depression too, often with excellent results.

Here though, we have the first cross-over, for the “traditional” doctors (for the sake of argument), have also shown great benefit. Here, “traditional” refers to using other than complicated manufactured medication but rather the use of cupping, cauterisation, herbs, “alternative” medicines etc.

Likewise, the same group or others will also use ruqyah – a “faith healing” of sorts – that uses the Qur’ān and Prophetic invocations to cure people of even conventional physical problems such as arthritis or heart problems. The trained Rāqī (authentic faith healer) will be the expert here deciding what is possible and what isn’t. The Sunnah is replete of examples of this, and even today, we as Muslim health professionals will always utilise these methods with varying success rates, similar or maybe less than those with “conventional” treatment.

Also, direct du‘ā to Allah must never be forgotten as often is during treatment plans. Allah ‘azza wa jall is the One who sends down and He is the One who can remove – He is not tied to convention or rules as we understand them, and His Power transcends our limited minds and perceived logic.

Hence we see in this second group of illness the large cross-over of treatment plans and Practioners involved.

“Extra-Ordinary” Illnesses

The last type of illness generally speaking can be seen as the extra-ordinary kind; these include being afflicted by the “Evil Eye”, by black magic and indeed possession by Jinn.

These states are treated by a Rāqī who is knowledgeable of the field, often by experience more than formal tutoring, and who will be signified by his piety and knowledge as opposed to his results, “diagnosis” and fame as the many Charlatans, “Pīrs” and “Faith Healers” are known by today.

Treatment will involve the use of the Qur’ān and those medications made up by the experienced and trusted ones as opposed to the often kufr and shirk of the amulets and trinkets of the Charlatans.

This is a brief and very general overview of illness as we understand it.

Diagnosis and Treatment

As for the specifics of being approached by someone who is suffering from depression or a mental condition that has such varying symptons that makes one confused to whether magic or Jinn could be involved, then I utilise a basic system of diagnosis.

Diagnosis must always start with the obvious: many Muslims must start to recognise that the Sunnah when implemented in full acts as a protection against much of what we may call mental issues. The Sunnah here refers to the obligation of seeking knowledge and the use of supplication to protect against external forces.

For example, the Shaytān and his fellow Jinn (as a species) supporters love to whisper and suggest to the weak one who doesn’t know better. Here, ‘ilm is a must as not only will you recognise your enemy and be prepared for him, but you can physically repel him such as by using the Ayat’l-Kursi upon sleeping as in the famous narration.

Likewise, studying divine knowledge gives you power to understand scenarios which otherwise might lead to the problem of waswasa (“whispering doubts”) – such as the fact that certainty can never be overcome by doubt – and other relevant legal maxims.

Likewise, having knowledge ensures that you don’t injure others by afflicting them with the Eye – saying “Māsha’Allāh Tabārakallāh” when you see or hear of a blessing that your brother or sister has been gifted with will protect all and sundry and indeed increase the blessing.

Probably the most important aspect of this though is that obligatory knowledge of ‘aqīdah that instills an understanding of Qadr – the Divine Decree – which invariably adds perspective and understanding to an otherwise difficult and confusing situation. Armed with this, one can understand when one is being put through trial and tribulation for a greater reward in the Next Life, or indeed that certain things were meant to happen in such a way so that you realise immediately that you could do nothing more about it and hence not get stressed or “depressed” over it. Indeed, Allah says:

“Do not lose heart and do not grieve, and you are the upper-most if you are believers.” (Ale-‘Imrān, 139)

As for the Sunnah in a general sense, then how can one expect to be protected from the Dunya and all its stresses when one is not keeping their heart content with the dhikr of Allah? How can one escape the stresses and pressures of the Dunya when there is nothing but the Dunya in the heart and mind? How many of those who claim to be suffering mental problems actually live a truly Islamic way of life in every sense possible?

So, to combine all the sciences of the Sunnah and to practise ones Islam fully and completely in all spheres of life as one should do – this is the primary solution and treatment in the vast majority of those people who come with a “depressive” condition.

The next thing we do as the Clinicians always remind us is to contextualise the problem – often, our deviance from “normality” is a false perception that does not stand up to scrutiny. One person’s depression is another person’s normal day. One person’s stress is another person’s challenge. One person’s “voices in the head” are another person’s Shaytan trying to get in where he possibly can.

If indeed there is a clear indication of illness though, then we will proceed to refer to the Physicians – and this is something that we do responsibly being fully aware of the trend amongst certain Doctors to go straight to serious medication when in fact a good consultation will prove just as valuable.

As is well known in Pharmacy, many a times a patient will leave a surgery with a prescription for anti-depressive medication for their “condition” only to have one look at the side-effect profile of their new pill and suddenly decide that they’re not that depressed after all. Naturally, the doctor will not be informed of this change of heart, as they will not be informed when the Pharmacy takes back complete packets of unused medication after Patients have successfully tried to deal with their circumstances themselves.

And difficulty dealing with personal circumstances is proving to be the single major cause of depressive cases presenting to GPs in our communities today from our own (mostly female) Muslims. Family pressures, in-law oppression, forced or arranged marriages, abusive husbands, language barriers, misplaced piety and a whole host of domestic fitnah – one is thankful that every depressive case isn’t a suicide case after we realise what our women are being forced to live through.

As usual then, we are proving to be our own worst enemies; our conditions will not change until we change the root causes behind them ourselves.

Finally, I might be presented with a person who is clearly exhibiting behaviour uncharacteristic of any of the above, and I will then either refer to a qualified psychiatrist or directly to one of the very few brothers that are experienced and trusted in the field of detecting black magic or Jinn possession. It will only take a few minutes for such an expert to determine whether the problem needs medical intervention or not, and this then ends the diagnostic procedure one undertakes when presented with people complaining of such problems.

I have taken great liberty in generalising much of this topic, and then adding a personal perspective from my own experiences. This is obviously not comprehensive but it has only been penned together quickly to add perspective to those who either believe they are suffering from such or know others that might need some basic advice.

And Allah knows best.

As well as the Parliament, the Tribunal set up to prosecute George Galloway on false charges, the “Double Standards” and Privileges Committee and many others: shame on you all.

Eighteen days suspension of just one MP give respite to this disgraceful union does not. The British political system descends deeper into ignominy day by day, and long live those who continue to sacrifice to prove it.

Invest an hour in this video instead of an American TV show this week and reach certainty upon the utter hypocrisy and corruption rife in British Politics today.

George Galloway Speech in Parliament upon his suspension.

(Update: for all latecomers, the event has been extended to ‘Isha prayer to ensure all questions are dealt with in good time insha’Allah.)

Not only do I get loads of email queries about this issue, but it has always been the case that Jinn possession, mental illnesses in our communities and the rates of depression especially amongst South Asian Muslim women and so on are some of the most misunderstood, controversial and indeed scary topics facing our communities here in the UK.

Insha’Allah this Friday instead of the al-Adab al-Mufrad class, we’ll be having a very special seminar trying to shed light on these issues, and to unravel the mysteries that surround these often taboo topics.

There are so many questions that need addressing: where does Jinn possession end and schizophrenia start, does Islam accept that a Muslim can actually get depressed, how does one protect oneself against the evil eye, how can we improve our spiritual well-being, why doesn’t reading the Qur’an help to cheer me up, do anti-psychotic medicines actually work, what is the difference between waswasah and obsessive compulsive disorder, when does one turn to the GP and when does one turn to the local Imam etc etc.

I am nothing short of delighted to announce that the foremost Shaykh in the UK versed in the exorcism of Jinn will be answering your questions and trying to clear up any confusion as well as helping us to protect ourselves from the dangers of our inner-selves and those that might inhabit therein. The scholars in the North of England have been sending their charges and community members to Shaykh Talib for well over a decade and he has written a number of concise treatises on the subject at hand.

We’ll also be joined by Dr Shazad Amin, Consultant Psychiatrist at Trafford General Hospital who will be bringing us his combined knowledge of the modern field alongside his experiences of dealing with Muslim patients that have been possessed or suffering from near-possession like conditions that only add to the confusion.

I believe this will be a highly beneficial evening. Spread the word high and low amongst your lists, forums and groups: this wasn’t easy to put together at such short notice and know that this is the first and probably last time Shaykh Talib will surface from his incredibly busy schedule for which we are immeasurably grateful.

I hope this event will be the first of a set of special lectures to be held from time to time in place of the al-Adab al-Mufrad class as per popular demand from the students and when various scholars and experts are visiting upon tour.

May Allah bless this event and allow us through it to become stronger in faith, ameen.

Well, quite a lot apparently, especially going by this rather excellent report from the Beeb:

A royal by any other name

What’s interesting is the history of minority groups being at risk of all sorts of reactions from the majority – which is obvious and understandable really I suppose – especially when the rhetoric heats up and the propaganda reaches its peak. Many Muslims in the West believe that such a thing could never happen to them here right? Well, what do you think the Royal family thought then!?

I also wanted to quote this from the article:

There has always been the occasional shortenings or informal replacements of South Asian first names, Harry for Harvinder or Monty for Mudhsuden [Panesar] being typical. But none of the main immigrant groups can identify a current trend for changing surnames.

Can you remember this miskeen (as well as anther desi recently in the UK who is involved in a lawsuit) who proved that there is very much something in a name and that maybe more of us should try changing to a nickname to get a few good jobs under the belt…

Anyways, just making an observation.

Regards,

Matt

Yes that’s right, there’ll be serious consequences for us here in the West.

But there’s no sign of a Mozlem, a Bin Laden or a suicide belt anywhere.

Long live the Russians. I think it’s mighty noble of them to play the terrorist card for a while and give the Mozlem masakeen a little break for once….

Things have become much much worse back home in Swat in the NWFP.

My father warned me last week that times were bad but the rhetoric calmed down then, only for things to hit new levels today. This morning after the attacks in Matta which is just up the road from our tribe’s main village, my father called me advising that things were looking particularly bleak, with the army being forced into serious action.

What makes it worse is the suggestion that the Mamderai Imam at the head of the uprising in Swat has denied all involvement in the suicide attacks – he has never been shy to admit his opposition until now which would indicate he is telling the truth, and thus the word in Swat amongst his followers and the Muftis there is that the attacks might be the work of security services trying to create a situation which would end favourably for Musharraf. If this is true la qaddarallah then we are witnessing a huge fitnah and we can only ask Allah for ‘afiyah.

Your du’as are requested as always.

Muslims should be trying to perfect themselves first if they want to be examples to the rest of society – we can all be teachers in our own professions if we concentrate on achieving itqan (perfection) in our own individual fields.

And sport is very much one of these areas, as it is so in the public eye and impacts upon so much of humanity. Some of our local practising brothers from our study circles are setting this trend with respect to cricket traditionally but now we have top-level football too with Nathan Ellington at West Brom and Jason Roberts at Blackburn masha’Allah.

Here is Jason setting the bar for the sport with his latest teaching video on the BBC. I used to be this good one-on-one with the keeper once upon a time…  

Jason Roberts Attacking Masterclass

Only because as Imran correctly said two posts ago, this is the real Ya Salam Ya Messi Part 2.

After I get over my laughing fits at his commentary, I’m wondering whether I should make takfeer…

In all honesty, if circumstances become difficult again we might be forced to repeat it so maybe it isn’t strictly “a-once-in-a-lifetime-opportunity”.

I’m talking of course about our appeal for “Prophetic Guidance” (PG) due to a few setbacks, wal-hamdulillah ‘ala kulli hal, for funds to support our activities. This is the first time I am making such an appeal in public as we have traditionally been supported by a small circle of brothers via standing orders – the time has come to extend this appeal to our wider community. 

So, if you wish to buy into Brand PG and share our vision of da’wah and the dissemination of sacred knowledge, as well as our various charity campaigns including debt-relief for Muslims as well as gifts and aid for new Muslims/non-Muslims, then please sign up at tonight’s al-Adab al-Mufrad circle.

For those outside the locality, PG can send you a standing order form if you email them at info@PropheticGuidance.co.uk

Insha’Allah the completely new PG website will be up and running soon with the officially edited versions of all our material, our new audio/video recording equipment will be with us in the next week to resume the Chapter on the Ties of Kinship, our subsidised residential weekend programme is being finalised and this season’s PG charity projects will be decided in time for Ramadhan to provide for an optimal “return” for all “investors”.

Things are looking good masha’Allah. It’s true what they say about setbacks – if it doesn’t kill you, it’ll only make you stronger. And folks, the state of the Union…is strong.

Ay na’m.