Prayer to Ease Anxiety and Depression

Explanation from Imam Ibn Al-Qayyim al-Jawziyya

It was reported from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No person suffers any anxiety or grief, and says:

‘Allaahumma innee ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’aana rabee’ qalbi wa noor sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ - but Allaah will take away his sorrow and grief, and give him in their stead joy.”(Ahmad 1/391 and Al-Albaanee declared it sahih.)

Imam Ibn Qayyim Al-Jawziyya said about this dua in his book 'The Provisions of the Hereafter' that the verse, "Lord: I am Thy servant, whose father and mother are thy servants..." embodies the core of knowledge and recognition of Allah Almighty, and the secrets of worship, and no single book can ever detail their full meaning. Yet, this prayer is full of recognition of who is God, and in it, the worshipper calling upon His Lord, acknowledges his Creator, and presents himself as Allah's servant, and the son of His servants. The caller also places things where they belong by recognizing that his fate is in Allah's Hand; that his destiny is moving according to the divine plan; that Allah Almighty does whatever He pleases with it; that the servant can neither bring benefits nor harm to himself; that he cannot bring about his own birth, death, or resurrection; that his destiny is in Allah's Hand; that he has no power to alter it except as Allah wills; that he is totally dependent on his Creator, Cherisher, Sustainer, and Lord; that his own existence is subject to whatever Allah Almighty decrees; and that Allah is just, and what He wills shall be.

Imam Ibn Qayyim Al-Jawziyya then explains the next part of the dua: "My fate is in Thy Hand, and my destiny is moving according to Thy plan. Thou art indeed just in Thy judgment..."This section of the prayer embodies two cardinal aspects which are the core of the doctrine of monotheism (Tawheed): (1) the first is the recognition and confirmation of fate, and that Allah's decree regarding His servant shall unfailingly come into force, and that the servant cannot escape it or repel it; and (2) the second aspect proclaims that Allah is just, that He does not oppress His servants, and that what He decrees is due by virtue of divine justice and knowledge of such needs. This is because injustice represents the need, ignorance, incompetence, weakness, and inferiority of an unjust person, and therefore, such attributes are not divine, and they cannot come from one who is omniscient, All-Knowing, wise, and has no needs. Hence, Allah's wisdom is operative wherever His will is ordained. Allah is rich beyond any need, and everything is poor and seeks its nourishment from Him. He is All-Wise, and there is not a single atom throughout the entire universes where His will is not operative. The absolute dependence of each and every cell in the entire creation, and their soliciting of their support and sustenance from the sole and only provider requires their gratitude. Hence gratitude (shukur) is rewarded with blessings and ingratitude (kufr) is rewarded with disapprobation and consequent punishment for the non repenting ones.

When the unrepenting and ungrateful disbelievers and idol worshipers threatened Allah's Prophet Hud, peace be upon him, to invoke the curse of their deities upon him, he replied: I call Allah to witness and you bear witness that I am innocent regarding what you ascribe as partners to Him. Therefore, scheme (Your worst) against me and grant me no respite. I put my trust in Allah, my Lord and your Lord. There is not a moving creature whose forelock is not (held firmly) in His Hand. My Lord is surely on a straight path, (Qur'an 11:54-56)--meaning that Allah's power which is unlimited and unrestrained is operative over all creatures, and no one can withstand His decree. He alone has the power to move them as He pleases, and He does so rightly, justly, wisely and mercifully.

In this prayer, the servants proclamation: "My destiny is moving according to Thy plan," means the same as 'There is not a moving creature whose forelock is not (held firmly) in His Hand,' and his saying: "Thou art indeed just in Thy judgment, " is also parallel to 'My lord is surely on a straight path.' Furthermore, Allah's Messenger (pbuh) calls in this prayer upon Allah's most holy Names and the divine attribute He proclaimed in His kingdom, revealed in a Book, taught to a privileged servant or kept as His sole secret, so that no angel of the nearest and most exalted status and no prophet or messenger has ever known to ask by it. Such invocation surpasses all supplications, and of all prayers is the dearest to Him, and most worthy of immediate reply, because it proves the servant's knowledge and recognition of his Lord.

Allah's messenger (pbuh) then prayed to Allah Almighty to make the glorious Qur'an the prime of his heart, meaning the spiritual food of his body, mind, and soul, and through it, to wash away, dispel, and cure his stresses, worries, and concerns, making it the one conclusive medicine that will extract illnesses, and restore the human being to his true status and balance. Hence, he asked his Lord to make the Qur'an the light of his soul that removes any corrosion that tarnishes his clarity and wisdom, and that polishes his heart. Such medicine works only if the patient is truthful in his asking for it, sincere in his trust in its effectiveness and uses it as prescribed by his physician. Hence, Allah willing the correct use of the medicine will certainly be followed by complete recovery, excellent health and vitality and Allah is the Supreme helper.


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About Imam Ibn Al-Qayyim Al-Jawziyya

His full name is Muhammad ibn Abi Bakr, son of Ayyoub, son of Sa'ad al-Zar'i, al-Dimashqi, patronymed as Abu 'Abdullaah Shamsu-Deen, and known as Ibn al-Qaqqim al-Jawziyaa. He was born in Damascus, Syria in 691 A.H. and he studied under his father who was the local attendant of al-Jawziyya school. He also studied under the great Imam and scholar Imam Taqiyyu-Deen Ahmad ibn Taimiyyah who kept him as his closest student and disciple, and Ibn Al-Qayyim later became his successor.

Ibn al-Qayyim catered to all the branches of Islamic sciences and was particularly known and commended for his commentaries on the Qur'an, hadiths, and fiqh.

Tips for Reducing and Controlling Stress

1. Be Realistic: If you are feeling overwhelmed, learn to say no to any activity that is not absolutely necessary.
2. Pray and make the dua of the distressed regularly: Just take time in your prayers and reflect, say the supplications for the morning and the evening every day and believe that you will get better.
3. Exercise: physical activity may relieve stres. Be sure to talk with your doctor before beginning any exercise program to ensure that you are able to do what is required physically.
4. Enjoy Hobbies: Take a break by gardening, reading a good book, sitting outdoors, or enjoying some other hobby.
5. Practice a healthy lifestyle: focus on good nutrition, limiting caffeine and sugar, getting sufficient rest but not too much, exercise, and balance work and play.
6. Share your feelings: Stay in touch with friends and family. Don't try to cope alone. If you don't have any friends then try to join an online support group or talk to someone in your community about any community social groups you can join.

The Believer and Mental Illness

Taken from the book "Guidelines and Fataawa Related to Sickness and Medical Practice" by Ibn-Taymiyyah, Ibn-al-Qayyim, Shaikh bin-Baaz, Shaikh 'Uthaimeen, And the Permanent Committee on pg. 250 - 252


Question:
Does a believer become affected by mental illness? What is the cure for mental illness, considering that modern medicines and chemicals are only present day theories to cure it?

Answer:
For sure, man is often beset with worries regarding the future and sadness regarding the past. Some forms of mental illnesses are more detrimental to the body than physical aliments are. The cure to these diseases are better achieved by what the Shari'ah prescribed - the Ruqya [Reading over a sick person, usually a portion of Qur'aan is used] - much more so than by the use of modern medicine. Among its cures is what is mentioned in the authentic Hadeeth related by Ibn Mas'ud, may Allaah be pleased with him.

No believer says the following invocation when suffering anxiety, sadness, or worry, except that Allaah will give him a way out of his worries:

"O Allaah, I am Your servant, son or Your servant, son of Your maidservant, my forelock is in Your Hand, Your Command over me is forever executed and Your decree over me is just. I ask You O Allaah - by every name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You. That You make the Qur'aan the life of my heart and the light of my breast and a departure for my sorrow and a release for my anxiety." [Ahmad 1/452, 391]

One should say:
None has the right to be worshiped but You (O Allaah); how perfect You are! Indeed, I have been from the wrongdoers.} [Surah Al-Anbiya :87]

If one desires more than this, he may refer to the books of the scholars on the topics of remembrance. Examples include Al-Wabil As-Sayyib, by Ibn Al-Qayyim; Al-Kalim At-Tayyib, by Shaykh al-Islam Ibn Taymiyyah; Al-Athkaar, by An-Nawawi; and also Zad Al-Ma'ad, by Ibn Al-Qayyim.

But when faith weakens, so weakens the self acceptance of Shari'ah cures. People nowdays place more trust in physical remedies than remedies prescribed by the hari'ah. When a persons faith is strong, the Shari'ah remedy is more effective and faster in results than other cures.

We all know the story when the Prophet (sallAllaahu alaihi wa sallam) sent a man to lead an expedition, the expedition arrived at a Bedouin tribe of people, and received no hospitality from them. Then Allaah Almighty willed for the leader of the tribe to be bitten by a snake. The people of the tribe, after consulting one another,
decided to go the newcomers, hoping that there is a person who can make Ruqya among them. The Prophet's Companions, may Allaah be pleased with them, refused to help them unless they gave them a number of sheep, a proposal which they thought cceptable. One of the Companions read Surat Al-Fatihah over the leader of the tribe,
who in turn became active and normal, as if he was never bitten in the first place. This is the effect of reading Surat Al-Fatihah, but we must remember that it was a man whose heart was replete with faith who read it. When the expedition returned, the Prophet (sallAllaahu alaihi wa sallam) said, "How did you know that (Al-Fatihah) was a Ruqya?" [Bukhari no.2276 and Muslim no. 2201]

In these times, weakness in religion and faith are common, and people place their full trust in apparent matters only. Contrary to them, another group has emerged who by magic and playing with the minds of people, have managed to swindle and dupe many of those who are gullible. Thus are people separated by two extremes, but then
again there are still those who are in the middle. [Shaikh Ibn 'Uthaimeen]

Tests For The Believers

Tests For The Believers
Source: The Inevitable Journey

A persons life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness. wealth and poverty, health and sickness etc. A true believer is one who maintains a clear level of Eemaan throughout the wordly fluctuations. He continues to remember Allah and ascribe the bounties to Him; and he turns to Him in submission, asking for relief from his affliction. This is described by the Messenger (sallallaahu alaihi wasallam) who said:

" Indeed amazing are the affairs of a believer ! They are all for his benefit; If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perseveres; and this is best for him." [ Muslim ]

And Allah (Subhaanahu wa ta`alaa) said (which means);

" Certainly, We shall test you with fear,hunger,loss of wealth,lives and fruits; but give glad tidings to the patient - those who, when afflicted with calamity say, "Truly to Allah we belong, and truly to Him shall we return." it is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones." [ 2:155-157 ]

Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.

HARDSHIPS BENEFIT THE BELIEVER

Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvment in the wordly life. For a believer, on the other hand, they are instances of rest and rememberance, tests that promise great rewards, and indications of atonment and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgivness and elevated rank ( in Jannah ). The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgivness and benevolence.

EXPIATION OF SINS

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah (Subhaanahu wa ta`alaa) burdened with no sins. " [ Tirmithee ]

SIGN OF ALLAH'S LOVE

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Whenever Allah wills good for a person, He subjects him to adversity" [ Bukharee and others ]

SIGN OF EEMAN

Abu Hurayrah (radiallaahu anhu) and Ka'b Bin Maalik (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake - until it is uprooted all at once." [ Bukharee and Muslim ]

SIGN OF RIGHTEOUSNESS

The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa'd (radiallaahu anhu) reporeted that the Prophet (sallallaahu alaihi wasallam) said:

" The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his deen (faith). If his deen is firm his affliction is hard, and if his deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins. " [ Ahmad, Tirmithee ]

EARLY PUNISHMENT

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection. " [ Tirmithee ]