Dua To Say When In Pain?

Dua To Say When In Pain
اللَّهُمَّ رَبَّ النَّاسِ النَّاسِ Al-Nās or Mankind (Arabic: الناس, romanized: an-nās) is the 114th and last chapter (sūrah) of the Qur’an. It is a short six-verse invocation. https://en.wikipedia.org › wiki › Al-Nas

Al-Nas – Wikipedia

مُذْهِبَ الْبَاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا Oh Allah!
The Messenger of Allah s.a.w. said, ‘Place your hand where you feel pain and say: ‘ Bismillah (In the Name of Allah)’ three times; and then repeat seven times: ‘A’udhu bi’izzatillahi wa qudratihi min sharri ma ajidu wa ‘uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I

What is the DUA for distress?

Ḥasbiya Allāhu lā ilāha illā huwa ʿalayhi tawakkaltu wa-huwa rabbu al-ʿarshi al-ʿaẓīm. This supplication appears in the Qur’an. Allah, the Almighty, says, If they turn away, say, ‘Allah is enough for me. There is no true god but Him, in Him I put my trust, and He is the Lord of the Great Throne.

How do you know if Allah Forgived you?

How do I know that I have been forgiven for my sins? A tifl once asked Huzoor (may Allah be his Helper) a similar question and Huzoor responded by saying, “There is one way to know if you have been forgiven and that is if you abstain from wrong acts in the future.

  1. If you keep repeating your mistakes it means you are not forgiven but if you stop and have no desire to do that wrong thing again you can consider that Allah has accepted your repentance”.
  2. This demonstrates the fact that the true essence of repentance lies in never repeating the action again.
  3. God bestows His grace on those who repent with absolute sincerity and a longing to be forgiven.

Huzoor further said: You should always have the habit of seeking forgiveness from Allah and doing Istighfar as much as possible. It is not necessary that Allah the Almighty will forgive instantly. There are narrations that show it can take much longer.

  1. For example, there is a story of an elder who sought forgiveness for a very long period and it was only after thirty years had passed that he was forgiven by Allah.
  2. At that time, Allah Almighty said that He was now accepting all the prayers that the man had made over the past thirty years.
  3. Similarly, during a meeting with Khuddam from Germany, on February 9, 2019, a Khadim asked Huzoor, “When a man seeks forgiveness, can he take the standard of his worship to the extent that he knows he has been forgiven?”.

Huzoor (may Allah be his Helper) responded by saying: “If a person does not turn back to the same sins, and mistakes and he begins to hate those very things, then his repentance has been accepted”. Huzoor further stated, “It is not necessary that Allah Almighty reveals onto you that you have been forgiven Allah Almighty has His own ways.

  • If you were informed, then you would commit a new sin every day and then seek forgiveness for it.
  • Hence, Allah has kept us in suspense that we continue to seek forgiveness and repent.” Huzoor (may Allah be Helper) continues by saying: Even the Prophets used to repent so that they can elevate their ranks.

Even if your repentance is approved, continue to seek forgiveness and repent, and Allah will continue to elevate your status, and you begin to hate sin. This is true repentanceYou should be concerned with the fact that Allah does not allow you to return to the misdeeds, as much effort that man puts into staying away from evil and Satan.

What surah is good for pain?

Surah Al-Inshirah – The 94 th chapter of the Quran contains themes of hope and comfort. It was revealed around the same time as Surah Duha. Surah Inshirah urges not to give up under hardships and stress. Prophet Muhammad (pbuh), at that time, was distressed.

Before prophethood, he did not encounter the harsh and hurtful conditions which he suddenly faced from his own people. The verses guarantee that there will be ease after difficulties, and importance is given to directing one’s grievances to Allah. Herein, the Prophet is instructed that the ability to bear with hardships is strengthened through devotion and reliance on Allah.

“For indeed, with hardship ease. Indeed, with hardship ease.” (Quran 94:5-6) The repetition of the verse indicates that this is a guarantee. Tough times, emotional torment, and suffering does not last forever. For any struggle one is dealing with in life, remembering this verse can instil a sense of hope and strength.

What Allah said about pain?

Translation of Sahih Bukhari, Book 70: Volume 7, Book 70, Number 544: Narrated ‘Aisha: (the wife of the Prophet) Allah’s Apostle said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” Volume 7, Book 70, Number 545: Narrated Abu Sa’id Al-Khudri and Abu Huraira: The Prophet said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” Volume 7, Book 70, Number 546: Narrated Kab: The Prophet said, “The example of a believer is that of a fresh tender plant, which the wind bends lt sometimes and some other time it makes it straight.

And the example of a hypocrite is that of a pine tree which keeps straight till once it is uprooted suddenly. Volume 7, Book 70, Number 547: Narrated Abu Huraira: Allah’s Apostle said, “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again.

Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes.” (See Hadith No.558, Vol.9.) Volume 7, Book 70, Number 548: Narrated Abu Huraira: Allah’s Apostle said, “If Allah wants to do good to somebody, He afflicts him with trials.” Volume 7, Book 70, Number 549: Narrated Aisha: I never saw anybody suffering so much from sickness as Allah’s Apostle Volume 7, Book 70, Number 550: Narrated ‘Abdullah: I visited the Prophet during his ailments and he was suffering from a high fever.

  1. I said, “You have a high fever.
  2. Is it because you will have a double reward for it?” He said, “Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down.” Volume 7, Book 70, Number 551: Narrated ‘Abdullah: I visited Allah’s Apostle while he was suffering from a high fever.

I said, “O Allah’s Apostle! You have a high fever.” He said, “Yes, I have as much fever as two men of you.” I said, “Is it because you will have a double reward?” He said, “Yes, it is so. No Muslim is afflicted with any harm, even if it were the prick of a thorn, but that Allah expiates his sins because of that, as a tree sheds its leaves.” Volume 7, Book 70, Number 552: Narrated Abu Muisa Al-Ash’ari: The Prophet said, “Feed the hungry, visit the sick, and set free the captives.” Volume 7, Book 70, Number 553: Narrated Al-Bara bin Azib: Allah’s Apostle ordered us to do seven things and forbade us to do seven other things.

He forbade us to wear gold rings, silk, Dibaj, Istabriq, Qissy, and Maithara; and ordered us to accompany funeral processions, visit the sick and greet everybody. (See Hadith No.104) Volume 7, Book 70, Number 554: Narrated Jabir bin ‘Abdullah: Once I fell ill. The Prophet and Abu Bakr came walking to pay me a visit and found me unconscious.

The Prophet performed ablution and then poured the remaining water on me, and I came to my senses to see the Prophet. I said, “O Allah’s Apostle! What shall I do with my property? How shall I dispose of (distribute) my property?” He did not reply till the Verse of inheritance was revealed.

Volume 7, Book 70, Number 555: Narrated ‘Ata bin Abi Rabah: Ibn ‘Abbas said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.” Volume 7, Book 70, Number 556: Narrated ‘Ata: That he had seen Um Zafar, the tall black lady, at (holding) the curtain of the Ka’ba.

Volume 7, Book 70, Number 557: Narrated Anas bin Malik: I heard Allah’s Apostle saying, “Allah said, ‘If I deprive my slave of his two beloved things (i.e., his eyes) and he remains patient, I will let him enter Paradise in compensation for them.'” Volume 7, Book 70, Number 558: Narrated ‘Aisha: When Allah’s Apostle emigrated to Medina, Abu Bakr and Bilal got a fever.

I entered upon them and asked, “O my father! How are you? O Bilal! How are you?” Whenever fever attacked Abu Bakr, he would recite the following poetic verses: ‘Everybody is staying alive among his people, yet death is nearer to him than his shoe laces.” And whenever the fever deserted Bilal, he would recite (two poetic lines): ‘Would that I could stay overnight in a valley wherein I would be surrounded by Idhkhir and Jalil (two kinds of good smelling grass).

Would that one day I would drink of the water of Majinna and would that Shama and Tafil (two mountains at Mecca) would appear to me.’ Then I came and informed Allah’s Apostle about that, whereupon he said, “O Allah! Make us love Medina as much or more than we love Mecca.

O Allah! Make it healthy and bless its Mudd and Sa for us, and take away its fever and put it in Al’Juhfa.” Volume 7, Book 70, Number 559: Narrated Abu ‘Uthman: Usama bin Zaid said that while he. Sad and Ubai bin Ka’b were with the Prophet a daughter of the Prophet sent a message to him, saying. ‘My daughter is dying; please come to us.” The Prophet sent her his greetings and added “It is for Allah what He takes, and what He gives; and everything before His sight has a limited period.

So she should hope for Allah’s reward and remain patient.” She again sent a message, beseeching him by Allah, to come. So the Prophet got up. and so did we (and went there). The child was placed on his lap while his breath was irregular. Tears flowed from the eyes of the Prophet.

  • Sad said to him, “What is this, O Allah’s Apostle?” He said.
  • This Is Mercy which Allah has embedded in the hearts of whomever He wished of His slaves.
  • And Allah does not bestow His Mercy, except on the merciful among His slaves.
  • See Hadith No.373 Vol.2) Volume 7, Book 70, Number 560: Narrated Ibn Abbas: The Prophet went to visit a sick bedouin.

Whenever the Prophet went to a patient, he used to say to him, “Don’t worry, if Allah will, it will be expiation (for your sins):” The bedouin said, “You say expiation? No, it is but a fever that is boiling or harassing an old man and will lead him to his grave without his will.” The Prophet said, “Then, yes, it is so.” Volume 7, Book 70, Number 561: Narrated Anas: A Jewish boy used to serve the Prophet and became ill.

The Prophet went to pay him a visit and said to him, “Embrace Islam,” and he did embrace Islam. Al-Musaiyab said: When Abu Talib was on his deathbed, the Prophet visited him. Volume 7, Book 70, Number 562: Narrated ‘Aisha: During the ailment of the Prophet some people came to visits him. He led them in prayer while sitting.

but they prayed standing, so he waved to them to sit down. When he had finished the prayer, he said, “An Imam is to be followed, so when he bows, you should bow. and when he raises his head, you should raise yours, and if he prays sitting. you should pray sitting.” Abu Abdullah said Al-Humaidi said, (The order of ) “This narration has been abrogated by the last action of the Prophet as he led the prayer sitting, while the people prayed standing behind him’ Volume 7, Book 70, Number 563: Narrated Sad: I became seriously ill at Mecca and the Prophet came to visit me.

I said, “O Allah’s Apostle! I shall leave behind me a good fortune, but my heir is my only daughter; shall I bequeath two third of my property to be spent in charity and leave one third (for my heir)?” He said, “No.” I said, “Shall I bequeath half and leave half?” He said, “No.” I said, “Shall I bequeath one third and leave two thirds?” He said, “One third is alright, though even one third is too much.” Then he placed his hand on his forehead and passed it over my face and abdomen and said, “O Allah! Cure Sad and complete his emigration.” I feel as if I have been feeling the coldness of his hand on my liver ever since.

Volume 7, Book 70, Number 564: Narrated ‘Abdullah bin Mas’ud: I visited Allah’s Apostle while he was suffering from a high fever. I touched him with my hand and said, “O Allah’s Apostle! You have a high fever.” Allah’s Apostle said, “Yes, I have as much fever as two men of you have.” I said, “Is it because you will get a double reward?” Allah’s Apostle said, “Yes, no Muslim is afflicted with harm because of sickness or some other inconvenience, but that Allah will remove his sins for him as a tree sheds its leaves.” Volume 7, Book 70, Number 565: Narrated ‘Abdullah: I visited the Prophet during his illness and touched him while he was having a fever.

I said to him, “You have a high fever; is it because you will get a double reward?” He said, “Yes. No Muslim is afflicted with any harm, but that his sins will be annulled as the leave of a tree fall down.” Volume 7, Book 70, Number 566: Narrated Ibn ‘Abbas: Allah’s Apostle entered upon sick man to pay him a visit, and said to him, “Don’t worry, Allah willing, (your sickness will be) an expiation for your sins.” The man said, “No, it is but a fever that is boiling within an old man and will send him to his grave.” On that, the Prophet said, “Then yes, it is so.” Volume 7, Book 70, Number 567: Narrated Usama bin Zaid: The Prophet rode a donkey having a saddle with a Fadakiyya velvet covering.

He mounted me behind him and went to visit Sad bin ‘Ubada, and that had been before the battle of Badr. The Prophet proceeded till he passed by a gathering in which ‘Abdullah bin Ubai bin Salul was present, and that had been before ‘Abdullah embraced Islam.

  1. The gathering comprised of Muslims, polytheists, i.e., isolators and Jews.
  2. ‘Abdullah bin Rawaha was also present in that gathering.
  3. When dust raised by the donkey covered the gathering, ‘Abdullah bin Ubai covered his nose with his upper garment and said, “Do not trouble us with dust.” The Prophet greeted them, stopped and dismounted.

Then he invited them to Allah (i.e., to embrace Islam) and recited to them some verses of the Holy Qur’an. On that, ‘Abdullah bin Ubai said, “O man ! There is nothing better than what you say if it is true. Do not trouble us with it in our gathering, but return to your house, and if somebody comes to you, teach him there.” On that ‘Abdullah bin Rawaha said, Yes, O Allah’s Apostle! Bring your teachings to our gathering, for we love that.” So the Muslims, the pagans and the Jews started abusing each other till they were about to fight.

  1. The Prophet kept on quietening them till they became calm.
  2. Thereupon the Prophet mounted his animal and proceeded till he entered upon Sad bin Ubada.
  3. He said to him “O Sad! Have you not heard what Abu Hubab (i.e., ‘Abdullah bin Ubai) said?” Sad said, ‘O Allah’s Apostle! Excuse and forgive him, for Allah has given you what He has given you.

The people of this town (Medina decided unanimously to crown him and make him their chief by placing a turban on his head, but when that was prevented by the Truth which Allah had given you he (‘Abdullah bin Ubai) was grieved out of jealously, and that was the reason which caused him to behave in the way you have seen.” Volume 7, Book 70, Number 568: Narrated Jabir: The Prophet came to visit me (while I was sick) and he was riding neither a mule, nor a horse.

Volume 7, Book 70, Number 569: Narrated Ka’b bin ‘Ujara: The Prophet passed by me while I was kindling a fire under a (cooking) pot. He said, “Do the lice of your head trouble you?” I said, “Yes.” So he called a barber to shave my head and ordered me to make expiation for that.” Volume 7, Book 70, Number 570: Narrated Al-Qasim bin Muhammad: ‘Aisha, (complaining of headache) said, “Oh, my head”! Allah’s Apostle said, “I wish that had happened while I was still living, for then I would ask Allah’s Forgiveness for you and invoke Allah for you.” Aisha said, “Wa thuklayah! By Allah, I think you want me to die; and If this should happen, you would spend the last part of the day sleeping with one of your wives!” The Prophet said, “Nay, I should say, ‘Oh my head!’ I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), ‘Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise”.

Volume 7, Book 70, Number 571: Narrated Ibn Mas’ud: I visited the Prophet while he was having a high fever. I touched him an said, “You have a very high fever” He said, “Yes, as much fever as two me of you may have.” I said. “you will have a double reward?” He said, “Yes No Muslim is afflicted with hurt caused by disease or some other inconvenience, but that Allah will remove his sins as a tree sheds its leaves.” Volume 7, Book 70, Number 572: Narrated Sad: Allah’s Apostle came to visit me during my ailment which had been aggravated during Hajjat-al-Wada’.

  • I said to him, “You see how sick I am.
  • I have much property but have no heir except my only daughter May I give two thirds of my property in charity?”! He said, “No.” I said, “Half of it?” He said, “No.” I said “One third?” He said, “One third is too much, for to leave your heirs rich is better than to leave them poor, begging of others.
You might be interested:  Leg Pain When Standing Too Long?

Nothing you spend seeking Allah’s pleasure but you shall get a reward for it, even for what you put in the mouth of your wife.” Volume 7, Book 70, Number 573: Narrated Ibn ‘Abbas: When Allah’s Apostle was on his death-bed and in the house there were some people among whom was ‘Umar bin Al-Khattab, the Prophet said, “Come, let me write for you a statement after which you will not go astray.” ‘Umar said, “The Prophet is seriously ill and you have the Qur’an; so the Book of Allah is enough for us.” The people present in the house differed and quarrelled.

  • Some said “Go near so that the Prophet may write for you a statement after which you will not go astray,” while the others said as Umar said.
  • When they caused a hue and cry before the Prophet, Allah’s Apostle said, “Go away!” Narrated ‘Ubaidullah: Ibn ‘Abbas used to say, “It was very unfortunate that Allah’s Apostle was prevented from writing that statement for them because of their disagreement and noise.” Volume 7, Book 70, Number 574: Narrated As-Sa’ib: My aunt took me to Allah’s Apostle and said, “O Allah’s Apostle! My nephew is- ill.” The Prophet touched my head with his hand and invoked Allah to bless me.

He then performed ablution and I drank of the remaining water of his ablution and then stood behind his back and saw “Khatam An-Nubuwwa” (The Seal of Prophethood) between his shoulders like a button of a tent. Volume 7, Book 70, Number 575: Narrated Anas bin Malik: The Prophet said, “None of you should wish for death because of a calamity befalling him; but if he has to wish for death, he should say: “O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me.’ ” Volume 7, Book 70, Number 576: Narrated Qais bin Abi Hazim: We went to pay a visit to Khabbab (who was sick) and he had been branded (cauterized) at seven places in his body.

He said, “Our companions who died (during the lifetime of the Prophet) left (this world) without having their rewards reduced through enjoying the pleasures of this life, but we have got (so much) wealth that we find no way to spend It except on the construction of buildings Had the Prophet not forbidden us to wish for death, I would have wished for it.’ We visited him for the second time while he was building a wall.

He said, A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building.” Volume 7, Book 70, Number 577: Narrated Abu Huraira: I heard Allah’s Apostle saying, “The good deeds of any person will not make him enter Paradise.” (i.e., None can enter Paradise through his good deeds.) They (the Prophet’s companions) said, ‘Not even you, O Allah’s Apostle?’ He said, “Not even myself, unless Allah bestows His favor and mercy on me.” So be moderate in your religious deeds and do the deeds that are within your ability: and none of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evil doer, he may repent to Allah.” Volume 7, Book 70, Number 578: Narrated ‘Aisha: I heard the Prophet, who was resting against me, saying, “O Allah! Excuse me and bestow Your Mercy on me and let me join with the highest companions (in Paradise).” See Qur’an (4.69) Volume 7, Book 70, Number 579: Narrated ‘Aisha: Whenever Allah’s Apostle paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Take away the disease, O the Lord of the people! Cure him as You are the One Who cures.

  1. There is no cure but Yours, a cure that leaves no disease.” Volume 7, Book 70, Number 580: Narrated Jabir bin Abdullah: The Prophet came to me while I was ill.
  2. He performed ablution and threw the remaining water on me (or said, “Pour it on him) ” When I came to my senses I said, “O Allah’s Apostle! I have no son or father to be my heir, so how will be my inheritance?” Then the Verse of inheritance was revealed.

Volume 7, Book 70, Number 581: Narrated ‘Aisha: When Allah’s Apostle emigrated to Medina, Abu Bakr and Bilal had a fever. I entered upon them and said, “O my father! How are you? O Bilal! How are you?” Whenever Abu Bakr got the fever he used to say, “Everybody is staying alive with his people, yet death is nearer to him than his shoe laces.” And when fever deserted Bilal, he would recite (two poetic verses): “Would that I could stay overnight in a valley wherein I would be surrounded by Idhkhir and Jalil (two kinds of good smelling grass).

What did the Prophet do when he sad?

In moments of extreme difficulty, the Prophet’s response was to turn to Allah. – The manner and extent to which he ﷺ confided in Him, however, is truly Prophetic. The Prophet ﷺ abandoned every facet of his world and turned to his Friend. He ﷺ did not ask with hope, but rather with absolute certainty, that his Lord – his Rabb – was the solution.

Turn to Allah in prayer and confide in Him Seek counsel from his trusted confidants

The order of his process, however, never changed. A person’s immediate response to an event is quite telling of their mindset and understanding, and the Prophet ﷺ always – without exception – turned to the Creator in prayer before consulting His creation. Sand dunes in the vicinity of Badr, the site of the Battle of Badr.

How do Muslims deal with distress?

Stress management in disasters based on holy Quran 1 Health Human Resource Research Center, School of Management and Information Sciences, Shiraz University of Medical Sciences, Shiraz; Department of Health and Emergencies Public Health, Tehran University of Medical Sciences, Tehran, Iran 2 Student Health Management in Disaster Research Center on Social Determinants of Health, Isfahan Univerity of Medical Sciences, Isfahan, Iran 3 Assistant Professor, General Course Group, Persian Language and Literature, School of Management and Information, University of Medical Sciences, Isfahan, Iran

Date of Web Publication 12-Feb-2015

Correspondence Address : Akbar Kolahdouzan Persian Language and Literature, School of Management and Information, University of Medical Sciences, Isfahan – 81745 Iran Source of Support: None, Conflict of Interest: None DOI: 10.4103/2347-9019.151299 Disasters and accidents usually have adverse and serious consequences. Psychological problems such as stress are among these consequences. Therefore, the goal of this study is to propose a method for managing stress and achieving peace of mind for the victims and survivors of accidents and disasters based on the verses of the holy Quran.

  1. This is a review study in which keywords related to stress, peace of mind, psychological health, accidents and disasters, religion, Quran were searched in credible sites, articles, dissertations and known religious texts such as holy Quran and Nahjolbalaghe.
  2. The findings of this study is presented in two parts: Verses and Hadith which present accidents and disasters as means of achieving peace and humans spiritual growth and verses that present methods for counter stress and reaching peace of mind.

The subjects presented in these parts are pointing out the pre-ordained nature of revenues, faith, remembering God, prayer, sound of reading Quran, daily prayers, trust in God, thinking about the goal of creation and patience which are described in length.

Quran is the best shelter for the faithful and among the most effective ways of dealing with stress in accidents and disasters. Believing in religion and spirituality gives propose to accidents and disasters and somewhat grantees a person’s spiritual growth as an aftermath of such disasters which can lead to peace of mind.

Keywords: Accidents and disasters, holy Quran verses, peace of mind, stress How to cite this article: Mohammadinia L, Samouei R, Kolahdouzan A. Stress management in disasters based on holy Quran. Int J Health Syst Disaster Manage 2015;3:49-53 How to cite this URL: Mohammadinia L, Samouei R, Kolahdouzan A.

Introduction

Although the reactions of people to accidents and disasters can have similarities, each disaster is in fact unique. Whatever the reason behind any accident or disaster, these happenings cause great amounts of stress and distress and serious emotional reactions.

Evidence suggests that some of the victims of accidents and disasters might feel the effects of their experience for as long as they live, having great feelings of fear, sadness and lack of security. One of the most common effects of accidents and disasters on the victims is stress and anxiety. Stress is caused due to pressures outside of tolerance level of people and can be impossible to deal with in long term and needs to be controlled due to its adverse effects on people.

For religious people, one of the best ways of dealing with stress and anxiety caused by accidents and disasters is familiarity with religion texts such as holy Quran. Holy Quran proposes two key methods for dealing with accidents and disasters. (A) Holy Quran considers natural disasters such as flood, earthquake, storms and many accidents as calamities and has a supportive approach in their regard.

Quran calls these accidents and disasters as part of Allah’s wisdom and by granting understanding about this wisdom help create optimism and therefore peace of mind. (B) As an intellectual concept, Quran calls these disasters and accidents tests from Allah and thus creates a positive approach for dealing with them in a constructive manner and aims to maintain positive moral and piousness of the victims.

In this way, Quran promises happiness to follow any hardships. Religion helps people to deal with negative effects of stress inducing happenings and also helps them to find meaning in otherwise helpless situations. There is an extensive collection of literature regarding the relation between religion and mental health some of which are presented below.

  • Tajvidi (1999), Majidi (2005), Nikbakht Nasrabadi (2005) and Mirbagher Ajorpaz (2011) in different studies investigated the effect of the sound of reading Quran on reducing the stress of patients that had undergone surgery and compared their stress to that of a control group.
  • In another study, Javadi investigated the religious views of people in Iran and 50 other countries and concluded that religious people live better, act more positive and have better physical and mental health and therefore can better adept to accidents and disasters and are quicker to resume their normal lives.

Hosseini (2010) reported that Islamic teachings have methods for dealing with hardships and adapting to situations which can be divided to three main categories of ‘intellectual methods’, ‘behavioural method’ and ’emotional methods’. Ghadimi believes that the reason behind the calmness of those who has memorized Quran is their closeness with Quran and using it to manage their stress and cites the following verse: ‘He (Allah) is the one that set calmness in the hearts of believers to increase their faith’.

  • Mohammadinia (2012) investigated the ways of stress management mentioned in religious texts and suggested ways of reaching calm and peace of mind using Quran and Hadith.
  • Based on different studies in different countries beliefs, religion and prayer has shown to have a positive effect on the health of patients and such means are proven to be effective in treating diseases such as cancer, cardiovascular diseases, pulmonary and rheumatologic diseases.

Pier believes that people with religious beliefs are less likely to experience emotional reactions such as anxiety and sadness. Alexis Carrel believes that religious patients are easier to treat. Also the result of a study in Italy on 27,100 patients showed religious patients to have a higher change of full recovery.

  • Thomas Hayslop reports that prayer is the best mean for creating calm in psychological patients.
  • Alexis Carrel believes that prayers create the most powerful force in the patients.
  • Religion philosophers and psychologists are not the only one to believe in the effect of religion on mental health of the patients and reduction of anxiety however.

Ernest Poole, a specialist in General Surgery from University of Pennsylvania believes that the most important factors in successful treatment of patients are hope and faith, not medicine, diagnosis and surgery. Ventis also emphasized the effect of religion on treatment of patients diagnosed with depression.

Materials and Methods

This is a review study in which keywords related to stress, peace of mind, psychological health, accidents and disasters, religion, Quran were searched in credible sites, articles, dissertations and known religious texts such as holy Quran, Nahjolbalaghe, Alvsayl Mustadrakat, Al Mafatih, Tafsir al-Mizan, Meraj Alsadh and other religious texts.

  1. Some computer software dedicated to Quran such as Feyz-e-Tamam ( version 2), Habl-Al-Matin, Nasim-e-Rezvan and pars Quran were also used in gathering of information.
  2. Then the gathered information was classified and coded under the supervision of religion specialists.
  3. Findings The information is categorized in two parts: (A) Verses that introduce disasters and accidents as means for reaching enlightenment and peace of mind and (B) verses that introduce methods for dealing with stress and anxiety.

Accidents and disasters as means of enlightenment The verses of Quran and Hadith presented in this section believe that faith and spirituality give reason to accidents and disasters and even grantee spiritual growth of men as a result of these happenings, leading to peace of mind.

  • Al-Baghareh-156 ‘Those of you who are struck with tragedy, say we are from Allah and to him we shall return’.
  • When one believes accidents, tragedies and disasters to be part of a divine test and that patience is needed in order to pass this test, it is easier to keep one’s peace of mind.
  • ‘And we shall test you with fear and hunger and loses in property, loved ones and profits’ (Al-Baghareh 155), if one were to tolerate these tests Allah promises his mercy and ‘And their god shall bless them and show them mercy and these are the ones that persisted’ (Al-Baghareh 157) or in Alle Imran 154 says ‘After the sadness and despair that came to you (in Badr), calmness came to your lives’ and interestingly at the end of the verse says ‘those of you whose destiny was death would have been struck down even in the safety of their homes and this is a test for you all’.

The first five verses of Fatah (victory) shows that sometimes victory can remove one’s peace of mind and in other words anxiety after victory is possible and Allah is the only one that can bestow calm: ‘And the one that puts peace in the hearts of the believers increases faith upon their faith’ (Fatah 4).

  • When Mohammad Prophet (Peace be upon him (PBUH)) and Abubakar were hiding in a cave during their departure from Mecca, he said: ‘Do not despair for Allah is with us’.
  • Also in other verses such as Towbeh (repentance) says ‘And Allah delivers peace and calmness to them and they would not despair’ (Towbeh 40) and ‘And then Allah sent calmness to the Prophet and believers'(Towbeh 26) which points to the peace of mind granted to believers after hardships.

In Sahife Sajadieh book, there are prayers for times of hardships, disasters and sadness (prayers 21 and 22) which care good examples of prayers that can calm the hearts of the victims and bring them peace. And Quran says ‘Truly those close to Allah will not fear and have no despair’ highlighting that since they do not have attachments to the material world, they do not feel sadness and despair and remain calm.

Table 1: Religious methods for stress management and reaching peace of mind Click here to view

Methods for gaining peace of mind and stress management Faith in God and gaining understanding Believing in God and having a Unitarian view which is mentioned in various verses causes a person to depend on an entity with limitless knowledge, power and mercy; therefore, fear, anxiety and stress caused by the environment are less likely to affect him leading to a feeling of satiety and calmness.

As said in Fatah 4 ‘He is the one that descends calm upon the believers’ which refers to the calm of spirit that can lead to the calm of mind. William James, the American philosopher and psychologist says: ‘Faith is a force essential for helping people through life. Lacking faith is a warning that shows a person’s vulnerability when dealing with hardships of life; we have an unbreakable connection to God.

If we put ourselves under the power of the almighty God and surrender to him, all our hopes and dreams will be realized’. Strengthening the connection with God and reliance of God Man is the best example of creation which was created in the best possible was (Tin 4) and has a limitless future and eternal life (Najm 42).

Paying attention to the reason behind creation and man’s role in it makes it easier to tolerate undesirable accidents which lead to searching for ways to reduce the adverse effects of these accidents. The verses mention that God has given the control of nature to man and has planted ways of reaching peace of mind in the nature as well.

Reliance on God is a powerful support for people in hardships. Those that rely on God would not become desperate or stop doing their duty. If one relies on God, God will be enough to help him. Also, holy Quran mentioned that the one that relies on Allah receives help from sources he does not expect (Talagh 3).

In other words, reliance on Allah is a live and epic concept. Quran always says that ‘The people of faith rely only on Allah’ (Ale Imran 122) and Imam Sajad asks Allah to grant him truth in reliance and the certainty of those that rely on Allah. Mention, reading Quran, daily prayers, asking Allah for peace of mind and prayer As said in Raad Verse, 28: ‘Certainly the mention of Allah calms the hearts’.

In Amin-Allah pilgrimage, certainty is among the 13 requests asked of Allah. Imam Bagher used to often say: ‘O Allah! Hail the prophet and his family and grant me calm and peace’. Other prayers such as Makarem-Al-Akhlagh (Munificence of ethics) are full of sentences asking Allah to grant peace and calm in this world and beyond.

  1. About this characteristic of Quran Imam Ali says: ‘Learn Quran because Quran is the spring of hearts and use its light to balm your injuries and troubles because it’s a relief for hearts and read it in a nice voice because it’s the most useful of stories’.
  2. Quran itself mentions this in Raad 28: ‘Certainly those that believe, their hearts are calm due to mention of Allah and know that the mention of Allah calms the hearts’.

Saying prayers and humble awareness of Allah gives people a certain spiritual quality that leads to purity of soul and calmness of heart and a sense of security. Saying daily prayers and the fact one must remove himself from daily hardships and troubles leads to peace of mind.

  • This peace of mind caused by prayer has a great effect on controlling emotional tensions.
  • In Taha Quran says: ‘And say the (daily) prayers in my remembrance’.
  • In the first order of revelation Allah says: ‘Say the prayers so you remember me and my remembrance calms the hearts’.
  • When the time for daily prayers arrived Mohammad Prophet (PBUH) said: ‘O Ballal! Give us calm with prayer’.
You might be interested:  How To Send A Beating Heart On Whatsapp?

Prayer is an axis of perseverance during sadness and hardships. Allah says: ‘Use patience and prayer in your hardships and overcome them’. Dr. Thomas Hayslop (physician) says: ‘The most important tool for calming the nerves and emotions known to me is prayer’.

  • Servitude is what gives meaning to life of men which is best shown in prayer.
  • Jesus Christ says: ‘And God had ordered me to say prayers until I draw breath’ (Maryam 31).
  • Praying is also among other recommendations.
  • Praying is a link between man and his creator who is omnipotent and is closer to man than anything else: ‘And we are closer to you than the vein of your neck’ (Ghaf 16) and will grant anything asked of him: ‘And when my creations asked you about me (say) I am close and will answer the one that prays when he calls me, so they need to accept my guidance and believe in me to find their way (and reach the intended goal)’ (Baghareh 186).

Praying to Allah is among the ways of gaining patience during hardships and disasters of life. Praying gives people confidence and prevents them from falling into despair and incites them to try harder; prevents needless worrying and gives calm and peace of mind.

  1. A Hadith says: ‘Praying is the key to mercy and a light in the darkness’.
  2. Other verses such as Ghafer 60 and Forghan 77 also mention the importance of praying.
  3. Thinking about the reason behind creation (Devotion and Servitude) Allah in verse 56 of Zariat introduces devotion as the path to perfection and says: ‘We didn’t create the Jinnee and human other than for them to worship us’.

Also in Balad Verse, 4 says: ‘We certainly created human in hardships’. As mentioned before, even when human is not yet born and resides in the womb and these hardships only get harder during childhood, adulthood and old age. This is the nature of life and one must not expect anything else from it.

Therefore man needs to use his mind, his internal prophet, and chooses the path of salvation which is devotion to the creator which will lead him to peace of mind. Patience and fortitude Quran invites people to have rational patience and fortitude when faced with hardships because impatient and uncalculated reactions only cause more stress.

In Baghareh 25 recommends that: ‘Seek help from patience and prayer (and gain power by controlling your urges and mention of Allah) and this is a difficult task save for those with fortitude’. There are also other religious teachings that invite people to be patient, suspect the best, have certainty, be humble, help each other and have Self-esteem and strength of heart.

Discussion and Conclusion

Accidents and disasters are among the major causes of stress in people. Sometimes the after-effects of these accidents are much worse than the accidents themselves. On the other hand, physical safety and peace of mind is two important goals of rehabilitation stage of accidents and disasters that can help the victims to resume their normal lives as fast as possible.

Given the fact that these accidents, disasters and dangers are unavoidable, it is necessary to increase the defence of the society in the face of these hardships. In this regard, Yaghoubi says that one of the worst dangers to human resources in today’s world and one of the common adverse effects caused by accidents and disasters is stress that can have long-lasting and damaging effects on the personal and social lives of the victims of these accidents.

, The first method recommended by Islam for stress management is faith and trust in Allah, the practical examples of which can be seen in many religious texts. Imam Ali says: ‘The one that relies on Allah will have the hardships made easy for him (Sharh 6) and the tools of easiness prepared for him’.

One of the best examples of this is the story of Jacob who tolerated the worst possible disasters and tragedies and prospered. Kolahdoozan believes that reliance of Allah among the family members of patients is of outmost importance. Mention of Allah removes fear of death from the hearts and removes the stress caused by the possibility of hardships and problems.

Remembrance of God also reduces the fear caused by uncertainty of the future. Quran mentions the role of mention of Allah in peace of mind, saying: ‘Those that have believed and their hearts are in peace, know that truly the mention of Allah calms the hearts’.

Regarding the importance of the mention of Allah, it can be said that mention of Allah means accepting that an omnipotent entity is always and at all times present and close at hand, because Allah is closer to man than the vein of his neck and is a border between him and his life. This closeness and everlasting presence which is the result of the connection and weakness inherit in all creation can cause one to believe that nothing is outside of the power of Allah.

The highest possible remembrance of Allah is daily prayers. Although Allah himself does not need the mention and praise of his creations, these mentions and prayers lead to completion of man and help him in reaching divine knowledge. In fact the only reason behind the creation of mankind is the worship of its creator (Zariat 56) and mankind is created in the middle of hardships.

  1. This belief makes it easier to tolerate the hardships and problems caused by accidents and disasters.
  2. Babasafari and Kolahdoozan believe that religious people do not suffer from stress and anxiety in the face of disasters and tragedies and instead pick the best option for dealing with the situation calmly.

Islam is a complete and comprehensive religion (Anam 56: ‘And the keys of unknown are with him (Allah) and no one else knows of them. He (Allah) knows all that is in the seas and on land, no leaf falls (from a tree) without Allah’s knowledge and there is no seed in the darkness of the earth and noting wet nor dry that isn’t recoded in an open and eternal book’).

  • And the holy book of Islam, Quran, has all the necessary guidelines for the betterment of mankind (Naba 26: ‘We have counted and recorded all that is in a book’).
  • Quran covers all aspects of human life, has detailed and careful plans for every problem and even considers problems and hardships as means of returning to Allah’s side and recommends people to have patience and fortitude.

Quran along with tradition can lead mankind to eternal life. Thinking about the verses of Quran not only helps people avoid stress and anxiety but also grantees ways for keeping one’s peace of mind and hope and helps in trying to find was of overcoming hardships of life.

References

table>

1. Halpern J, Tramontin M. Disaster mental health: Theory and practice.2007, translate by Jalal Sadrossadat, Reza Moghaddami, Leyla Sadrossadat, Tehran: Coll Sci Appl Crescent Iran; 2009.p.12 2. Arab M, Zeraati H, Akbari Haghighi F, Ravangard R. Awareness and executive function, and fitness and the relationship between them against earthquake (government hospitals covered by Tehran University of Medical Sciences, 2007). J Health Manage Res 2007;11:7-14. 3. Marzieh J. Study of comparative religion and health in Iran. First Natl Conf Sci Health 2007:59-8. 4. Khodayar D, Ghaemi M. Quran educational functions of the trust and its role in mental health and spiritual health. J Med Ethics 2012;22:55-90. 5. Mohammadizade A. Effect religious approach to reducing natural disaster psychological problems experienced by reviewing the earthquake. Third International Conference on Comprehensive Disaster Management in Disaster; 3 th congress, 2007.p.31. 6. Shaw A, Joseph S, Linley PA. Religion, spirituality, and posttraumatic growth: A systematic review. Ment Health Relig Culture 2005;8:1-11. 7. Folkman S, Moskowitz JT. Positive affect and the other side of coping. Am Psychol 2000;55:647-54. 8.  Nori M. Mostadrak alvasael. no; 5:167., 9. Majidi A. The Quran song knowing njyvgrafy anxiety patients before coronary artery. J Guilan Univ Med Sci 2004;13:61-7. 10. Nikbakht NA, Taghavi LT, Mahmoudei M, Taghlili F. Comparison of two methods, Benson relaxation and repeat the recommended requirements on state anxiety of patients before abdominal surgery. Hayat 2004;10:29-37. 11. Mirbagher Ajorpaz N, Ranjbar N. Koran reciting effect on maternal anxiety levels before the operation. Qom Univ Med Sci J 2010;4:15-9. 12. Asm Hosseini GR. Health systems in Islam. Quran Sci J 2009;3:114-44. 13. Ghadimi F. Bower/familiarity with the Qur′an and personal comfort. Mag Pioneer 2011;61:38. 14. Mohammadinia L, Yaghoobi M, Kolahdouzan A. Anxiety management by relaxation approach: Quranic verses. Health Inf Manage 2012;8:1225. 15. Roozitalab M. Role of religious beliefs in their physical and mental health. National Congress of the Humanities and Health 2007:65-4. 16. Ventis WL. The relationships between religion and health. J Soc Issues 2000;51:33-48. 17. Molavinia MJ. Sahife Sajadiye. Tehran: Sorour Publication; 2004.p.413. 18. Nabati M. Impact of religion on anxiety. Keyhan 2007;66:6. 19. Loghmani A. Question and answer of youth. Qom: Beheshte-Binesh Publication; 2003. 20.  Motahhari M. Right and wrong. Qom: Sadra Publication; 1997.p.125. 21.  Ghomi A. Mafatih pilgrimage Aminullah. Qom: Payam Hagh Publication; 2009.p.750. 22.  Makaremolakhlagh. Mafatihol Jenan. Qom: Payam Hag Publication; 2009.p.1236-46. 23. Alame Majlesi MB. Beharolanvar. Tehran: Darolkotob Islamic Publication; 2010.p.78. 24. Ghomebred F. Mental peace and comfort of intellect. Pishgaman 2011;7:35. 25.  Makarem Shirazi N. Quran Karim: Sura Taha: Verse 14. Qom: Maaref Publication; 2009. 26. Gharaati M. Beam of secret prayer. Qom: Cultural Center of the lessons of the Quran Publication; 2011. 27. Mohammadian B. Mental health, prayer, needs, education. Mon Manage Sch 2011;1:4-5. 28. Loghmani A. How people get to know the characters. Qom: Beheshte-Binesh Publication; 2010.p.49, 108. 29. Learning Quran growth. J Educ Anal Inform Tehran 2011:7:29. 30.  Nikyar H. Overview anxiety and comfort in religious thought. Medical specialty of psychiatry, Isfahan: Isfahan University of Medical Sciences; 1999.p.50. 31. Yaghoubi M, Karimi S, Javadi M, Hasanzadeh A. Examine the relationship between job stress and the three dimensions of organizational commitment among nurse managers. Sci J Hamadan Nurse Midwifery Fac 2010;18:5-10. 32. Yaghoubi M, Yarmohammadian MH, Javadi M. The relationship between organizational commitment and job Vastrs Drmdyran university teaching hospitals. J Health Adm 2008;11:62-7. 33. Hashemvaezi MR. Treatment of depression,2011; Available from: URL: http//www.migna.ir/ravanshenasii/ekhtelalat/418-bimariravani.html/. 34. Kolahdouzan A. Sire doctors in Persian literature.  Teb v a Tazkiyeh 2004;13:96-108. 35. Babasafarei A, Kolahdouzan A, Moini M. On his height; Favorite literature, Persian literature. Isfahan: Isfahan University of Medical Sciences Publication; 2010.p.137-9.

Which Surah is used for healing?

There is one particular Ayah in particular that Prophet Muhammad salallahu alaihi wasallam spoke of, that is said to give its reader great benefits in this life and the afterlife – Ayatul Kursi ( Surat Al-Baqarah 2:255 ), also known as the Verse of the Throne.

Which Surah is for stress relief?

Surah From The Holy Quran to Reduce Stress Depression and Finding Inner Peace Life is never a bed of roses. We suffer from heartbreak, pain, and calamity, any of which might drive us to depression. However, at times depression can just be there for no specific reason at all, and when this happens it is imperative that we seek help for it.

  1. Allah SWT (God) has revealed The Holy Quran as a guide for mankind till the end of time, giving us a guide to help us through depression.
  2. Some surahs and verse from The Holy Quran are valuable reading during depression and anxiety, as their meanings and messages can help alleviate stress and depression, inshaa Allah.

Surah Duha Allah subhana wa ta’ala revealed surah Duha at a time when our Prophet sallallahu alayhi wasallam was depressed, to soothe him. For the man who suffered the most in this world, it was something very soothing. The Surah reminds the prophet of the blessings that Allah SWT has opened for him and asks him to help the poor and the needy and to make mention of the blessings of Allah upon him. Along with Surah Duha, Allah SWT also revealed Surah Inshirah, Surah 94, in the Quran. Allah tells the Prophet sallallahu alayhi wasallam about how Allah had eased the pain that the prophet felt internally by revealing to him the Quran. Allah SWT mentions how He will raise the mention of His prophet around the world, and today every second somewhere on earth the adhaan is going on and someone somewhere is saying Ashadu anna Muhammadar Rasulullah, Among the early surahs revealed to the prophet sallallahu alayhi wasallam was Surah Yusuf. This is a unique surah in the Quran in that most of it relates just the story of one prophet of Allah, Yusuf. Countless lessons can be derived from this surah and a lot of it has to do with dealing with hardship — how Yaqub alayhi salam and Yusuf alayhi salam dealt with pain and suffering in this world and how Allah SWT elevated both of them due to their patience. The eminent companion of the prophet sallallahu alayhi wasallam, Abdullah ibn Mas’ood radi Allahu anhu said concerning these surahs (Surahs 17, 18, 19, 20, 21), “They were among the first chapters to be revealed and they are my treasures.” Imam al-Bayhaqi mentions about this narration, “He was referring to the superiority of these surahs because of what they contain of stories of the Prophets alayhimussalam and the nations.

And they were among the first surahs to be revealed at the beginning of Islam, because they are Makkan surahs, and they were among the first parts of the Quran to be recited and memorized.” All of these Surahs contain lots of stories of the prophets, of the nations of old, and of Bani Israeel in particular.

All of these stories help with depression and anxiety and help us feel the power and majesty of Allah SWT. Surah Rahman Surah Rahman probably has the most vivid imagery of both Jannah Paradise and Jahannam Hellfire. It also tells us of so many blessings of Allah SWT that are mentioned within it. It is a surah that is soothing to the ears, calming on the heart, and food for the soul. A lot of times depression has a lot to do with low self-esteem and self-doubt. A lot of it is exaggerated by the whisperings of Shaytan (Devil) who has sworn to deviate every last human being he can on planet Earth. However, Allah SWT is The Most Merciful and among the surahs he has revealed to combat the whispers of Shaytan is Surah Nas.

What surah helps with sadness?

Abstract – The study empirically investigated the idea that Quranic verses (Surah Al-Rehman) can help manage depression. Abdullah Ibn Mas’ud (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, “Everything has an adornment, and the adornment of the Qur’an is Surah Al-Rehman.” Surah Al-Rehman is the most rhythmic surah of the Quran, so it was used for our experimental study.

  1. The idea of the study was drawn from the premise that music therapy helps reduce depression.
  2. The objective of the present study was to investigate the efficacy of Surah Al-Rehman for managing depression in Muslim women admitted for treatment of major depressive disorder in a psychiatry ward of a government hospital.

It was hypothesized that women diagnosed with severe depression in the treatment group will have reduced level of depression as compared to control group at post-assessment level. It was further hypothesized that the amount of decrease in depression in treatment group at the post-assessment level will be greater as compared to the control group.

  1. A purposive sample of 12 female patients diagnosed with depression was randomly assigned to the treatment group (n = 6) and control group (n = 6).
  2. Assessment was done at pre- and post-level by using Beck Depression Inventory-II.
  3. Both groups did not significantly differ on pre-assessment depression scores.

Twelve structured group sessions of 22 min, two times a day, were conducted for a period of 4 weeks with the groups. Treatment group was made to listen to Surah Al-Rehman recited by Qari Abdul Basit, and control group was exposed to music used for relaxation and treatment of depression.

Wilcoxon signed ranks test was used to find the within-group differences between pre- and post-assessment scores. Both groups had decreased level of depression at post-assessment level, so it was important to assess if there was any difference in level of decrease. Mann-Whitney U test for comparison of groups on level of decrease at the post-assessment level endorsed that treatment group had significantly greater decrease than control group on depression.

Our study highlights the efficacy of Surah Al-Rehman as a remedy to reduce depression. The Holy Quran intones, “This sacred book is ‘shifa’ for its followers.” Hence, we recommend that researchers should focus on finding remedies for other psychological and physical diseases from Quranic verses.

What is the shortest and most powerful dua?

The Shortest but Powerful Dua’ Al-‘Abbas, the uncle of the Prophet, came to the Prophet (peace be upon him) and said: “Ya Rasulullah, teach me a dua’.” The Prophet (peace be upon him) said: “O my uncle, say: Allahumma inni asaluka al-‘afiyah (O Allah, I ask you for ‘afiyah).” What is ‘afiyah? ‘Afiyah means “to save me from any afflictions.

To be healthy, you are in ‘afiyah. To have enough money To live, you are in ‘afiyah. To have your children protected, you are in ‘afiyah. And if you are forgiven and not punished, you are in ‘afiyah”. ‘Afiyah means: “O Allah, protect me from any pain and suffering.” This includes dunya and akhirah. Al-‘Abbas thought about this for a while, and then he came back after a few days and said (paraphrased): “Ya Rasulullah, this dua’ seems a little short.

I want something big.” The Prophet (peace be upon him) said, “My dear uncle, ask Allah for ‘afiyah for wallahi, you cannot be given anything better than ‘afiyah.” It is a simple dua’. Sincerely mean what you say. “O Allah, I ask You to be saved from any distress, grief, hardship, harm.

What does ayatul Kursi do?

As Healing from the evil eye – In the practice of ‘ruqya’ (treatment for someone afflicted with the evil eye, magic, or possessed by a jinn), one of the verses recommended to be recited for the person afflicted is ayat al-Kursi. During the life of the holy Prophet (saw), it was said that a Bedouin man came to the Prophet to complain about his brother who had a mental derangement.

  1. Part of the verses that the Prophet recited for the brother was ayat al-Kursi, and by the mercy of Allah (swt), the man was cured.
  2. It should be noted here that mental derangement is not the same as mental health challenges that will require medical treatment.
  3. In some cultures, it is common to find people using different superstitious objects to protect themselves from evil.

But as Muslims, we know that our protection only comes from Allah (swt) and this is why it is important for us to make ayat al-Kursi our weapon of protection against shaytan and every form of harm. To summarize these gems, here is a recap of some of the benefits that we get when we constantly recite ayat al-Kursi: 1) A person who recites ayat al-Kursi after every obligatory salah will enter paradise if Allah wills.2) Anyone who recites ayat al-Kursi in the mornings and evenings will be protected from all forms of harm if Allah wills.3) Whoever is afflicted with the evil eye or magic can be cured by the recitation of ayat al-Kursi.4) The recitation of Baqarah, the chapter that contains Ayat al-Kursi protects your home from shaytan.

You might be interested:  Sharp Pain Under Left Breast When Breathing?

What is the punishment for committing zina?

Hadith – The public lashing punishment for fornication and adultery are also prescribed in Hadiths, the books most trusted in Islam after Quran, particularly in Kitab Al-Hudud, ‘Ubada b. as-Samit reported: Allah’s Messenger as saying: Receive teaching from me, receive teaching from me.

Allah has ordained a way for those women. When an unmarried male commits adultery with an unmarried female, they should receive one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.

Ma’iz came to the Prophet and admitted having committed adultery four times in his presence so he ordered him to be stoned to death, but said to Huzzal: If you had covered him with your garment, it would have been better for you. Hadith Sahih al Bukhari, another authentic source of sunnah, has several entries which refer to death by stoning,

For example, Narrated ‘Aisha: ‘Utba bin Abi Waqqas said to his brother Sa’d bin Abi Waqqas, “The son of the slave girl of Zam’a is from me, so take him into your custody.” So in the year of Conquest of Mecca, Sa’d took him and said. (This is) my brother’s son whom my brother has asked me to take into my custody.” ‘Abd bin Zam’a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father’s bed.” So they both submitted their case before Allah’s Apostle.

Sa’d said, “O Allah’s Apostle! This boy is the son of my brother and he entrusted him to me.” ‘Abd bin Zam’a said, “This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father.” Allah’s Apostle said, “The boy is for you, O ‘Abd bin Zam’a!” Then Allah’s Apostle further said, “The child is for the owner of the bed, and the stone is for the adulterer,” He then said to Sauda bint Zam’a, “Veil (screen) yourself before him,” when he saw the child’s resemblance to ‘Utba.

  • The stoning ( Rajm ) of a Jewish man and woman for having committed illegal sexual intercourse.
  • Abu Hurairah states that the Prophet, in a case of intercourse between a young man and a married woman, sentenced the woman to stoning and the young man to flogging and banishment for a year.

How do u know if Allah loves you?

Signs of Allah’s Love for His Slave – Islam Question & Answer

  • Praise be to Allah.
  • You have asked about a serious and weighty matter, which none attain but very few of the righteous slaves of Allaah.
  • The love of Allaah is “the status for which the righteous compete and strive It is the nourishment of hearts and souls the delight of the eyes It is the life of which one who is denied it is dead the light which the one who loses it is in deep darkness the healing of which the one who is denied is sick the joy which the one who is deprived of it lives in distress and pain
  • It is the spirit of faith and good deeds by means of which one may draw closer to Allaah which, when it is absent, one is like a body in which there is no soul.”
  • O Allaah, make us among those whom You love.
  • The love of Allaah has signs and causes which are like the key to the door. These causes include the following:
  • 1 –Following the guidance of the Prophet (peace and blessings of Allaah be upon him). Allaah says in His Holy Book (interpretation of the meaning):

“Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah/prophetic teachings), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful”

  1. 2-5 – Being humble towards the believers and stern towards the kaafirsdisbelievers, waging jihad (a battle/struggle) for the sake of Allaah, and not fearing anyone or anything but Him. Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning):
  2. “O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting/striving in the way of Allaah, and never fear of the blame of the blamers”

In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirsdisbelievers, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaardisbelievers, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs).

  • 8-12 – Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah.
  • These attributes were mentioned in a single hadeeth (narration) in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: “My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to for two who uphold ties with one another for My sake.”
  • Narrated by Ahmad, and 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 3019, 3020, 3021.
  • What is meant by “two who visit one another for My sake” is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him.
  • From al-Muntaqa Sharh al-Muwatta’, hadeeth 1779.

13 – Being tested. Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah’s is the highest description.

According to a saheeh hadeeth (authentic narration): “The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath. Narrated by al-Tirmidhi, 2396;and Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.

For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection.”

  1. Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.
  2. The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds in this world, so as to bring him with all his sins on the Day of Resurrection.
  3. O Allaah, make us among those whom You love.
  4. If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire it is sufficient for you to know that you are the beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows:
  5. 1 – People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): “When Allaah loves a slave, He says to Jibreel, ‘I love so-and-so, so love him,’ so Jibreel loves him and then calls out to the people of heaven, ‘Allaah loves so-and-so, so love him,’ and the people of heaven love him, and then acceptance is placed in the Earth for him.”

2 – What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him.

  • My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.
  • When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about the soul of My faithful servant: he hates death and I hate hurting him.” Narrated by al-Bukhaari, 6502.

  1. This hadeeth qudsi includes a number of benefits of Allaah’s love for His slave: (i) “I am his hearing with which he hears” i.e., he does not listen to anything but that which Allaah loves.
  2. Ii) “his seeing with which he sees” i.e., he does not see anything but that which Allaah loves.
  3. Iii) “his hand with which he strikes” i.e., he does not do anything with his hand but that which Allaah loves.

(iv) “and his foot with which he walks” i.e., he does not go towards anything but that which Allaah loves. (v) “Were he to ask of Me, I would surely give it to him” i.e., his du’aa’s (supplications) are heard and his requests are granted. (vi) “and were he to ask Me for refuge, I would surely grant him it” i.e., he is protected by Allaah from all things We ask Allaah to help us to please Him.

What is unforgivable in Islam?

Ithm – Some scholars believe the basic meaning of ithm to be an unlawful deed that is committed intentionally. This contrasts to dhanb in that dhanb can be both intentional and unintentional. However, this definition is somewhat nebulous and the best description of the word is based on the contextual situations.

In the Quran, ithm is found quite frequently in legislative descriptions. For example, falsely accusing your own wife in order to gain money is constituted as an ithm ( Quran 4:24-20 ). However, ithm is also used in connection with haram, or committing an unlawful deed, a taboo, such as consuming food or drink that is forbidden by God: They will ask thee about wine and maysir,

Say, ‘In both of them there is great sin (ithm) and also some uses for men, but their sin is greater than their usefulness.’ Ithm is also associated with what is considered the worst sin of all, shirk, Shirk signifies the accepting of a presence of other divinities at the side of God.

What do you say when stressed in Islam?

The Prophet (ﷺ) used to invoke Allah at the time of distress, saying, ‘ La ilaha illal- lahu Al-`Azim, al- Halim, La ilaha illal-lahu Rabbu-s-samawati wal-ard wa Rabbu- l-arsh il-azim.’

What to say to calm down in Islam?

Download Article Download Article It might be surprising to know that Islam has rulings about getting angry; however, it is considered one of the evil whispers (or waswas ) of Shaytaan, the devil. It can lead to many bad events, such as doing or saying something without realizing the consequence.

  1. 1 Seek refuge in Allah. This is the simplest way to control your anger. Whenever you feel angry, sit down, and seek refuge in Allah from Shaytaan. In Arabic, say A’oodhu billahi minash shaytaannir rajeem, Have a drink of water, and relax; don’t get tense or stressed out.
    • The Prophet (peace be upon him) said, “If a man gets angry and says, ‘I seek refuge with Allaah,’ his anger will go away.”
    • Sulayman ibn Sard said: “I was sitting with the Prophet (peace be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace be upon him) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said “I seek refuge with Allaah from the Shaytaan,” what he feels (i.e., his anger) would go away.”
  2. 2 Keep silent, If someone says something offensive to you, don’t retaliate and say something mean back. If you’re having an argument, be the better person, realize that nothing good comes out of petty arguments, and keep silent. When one is angry, they often lose self-control, and may utter words they later regret.
    • The Messenger of Allaah (peace be upon him) said: “If any of you becomes angry, let him keep silent.”

    Advertisement

  3. 3 Relax yourself. If you get angry, move away from the source of anger, and sit down. If you still feel angry, lie down. Try to think of positive thoughts, instead of dwelling on thoughts that make you angry. Breathe in through your nose and out through your mouth, and try to get peace of mind. If you’re standing, you may, again, out of anger, do something you regret, such as hitting someone.
    • The Messenger of Allaah (peace be upon him) said: “If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down.”
    • If the anger still does not go away, make wudu,
  4. 4 Understand what makes you angry. It may be someone at work or at school that you find annoying or rude ; instead of getting angry, kindly speak to them. Nothing good comes out of shouting at each other. It’s been narrated that, “Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection.” The cure to anger is avoiding its causes.
  5. 5 Know that those who control their anger are praised. They are given a high status and are praised in several ahadeeth. The Prophet (peace be upon him) said:
    • “The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry.”
    • “The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger.”
    • “The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry.”
  6. 6 Realize the bad consequences of getting angry. In extreme situations, anger can lead to family breakups or someone getting seriously injured. It can be linked to mental issues or lead to health problems such as a high blood pressure or tachycardia,
  7. 7 Make du’a. Supplication humbles us and can help us control our anger. There are many du’as for people who find themselves getting worked up easily as a result of waswas, For example:
    • A-oo-dhoo bi-ka-li-maa till-laa-hit taaam-ma-ti min gha-da-bi-hee wa i-qaa-bi-hee wa shari ibaa-dih. Wa min hama-zaa-tish shayaa-teen. Wa ayy-yah dhu-roon.
    • “I seek refuge in Allah’s perfect words from His anger and punishment, from the evil of His slaves, and from Satan’s whispers and presence.”
    • Laa ilaa haa il-laa an-ta subh-haa-na-ka in-nee kunn-tu minadh-dhaa li-meen.
    • “There is no God but you. May You be exalted. Indeed, I was among the wrongdoers.”
    • Allah-huma adh-hib ghay-da qal-bee.
    • “Oh Allah, remove anger from my heart.”
  8. Advertisement

Ask a Question 200 characters left Include your email address to get a message when this question is answered. Submit Advertisement

  • Avoid taking revenge for personal matters. Be the better person ; retaliating will only exacerbate the issue. It is narrated that, “The Prophet never took revenge for his own sake, but if the laws of Allah were violated, he would take revenge for the sake of Allah.” As a small thank you, we’d like to offer you a $30 gift card (valid at GoNift.com). Use it to try out great new products and services nationwide without paying full price—wine, food delivery, clothing and more. Enjoy!
  • Treat anger like an infection; stay away from people who are always angry or negative, As a small thank you, we’d like to offer you a $30 gift card (valid at GoNift.com). Use it to try out great new products and services nationwide without paying full price—wine, food delivery, clothing and more. Enjoy!

Advertisement

  • With regards to divorce at a time of anger, the scholars say: “If you uttered the words of divorce at a moment of intense anger and without realizing it, and you could not control yourself, because of her bad words and insults etc., and you did that at a moment of intense anger and without realizing it, and she acknowledges that, or you have a witness of good character, then divorce has not taken place”. As a small thank you, we’d like to offer you a $30 gift card (valid at GoNift.com). Use it to try out great new products and services nationwide without paying full price—wine, food delivery, clothing and more. Enjoy!
  • Anger will lead to divisions within the Muslim community, so avoid anger, especially with regards to differences in opinion. Don’t let these minute differences break apart the Muslim community. Imam Ahmad said, “Do not be angry with each other and do not envy each other and do not turn away from each other, and be slaves of Allah, brothers. It is not halal for a Muslim to shun his brother for more than three nights.” As a small thank you, we’d like to offer you a $30 gift card (valid at GoNift.com). Use it to try out great new products and services nationwide without paying full price—wine, food delivery, clothing and more. Enjoy!

Advertisement Article Summary X Anger is a natural feeling and there are many ways to control it. Islam has prescribed certain methods of doing so; start by seeking refuge in Allah from the devil, Shaytaan. Keep silent and calm down, and, if it helps, either sit down or lie down.

How do you sympathize in Islam?

Sympathy Cards and Notes – Consoling or comforting a Muslim who is grieving or in distress is considered a highly favored act of kindness. Handwritten expressions of sympathy or a purchased sympathy card are meaningful to the bereaved. Personal contact and shared thoughts, especially during the three-day mourning period, are welcomed signs of compassion and care.