General Articles, - Islamic Oases from Daily Stress

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In our highly regimented, fast moving, competitive environments, we frequently complain of unresolved feelings of alienation, inadequacy, and personal powerlessness. Many face a constant feeling of insecurity, and worry about their own basic survival and ability to measure up. This stressful lifestyle produces many types of mental and physical illnesses in modern societies(1). As it is not possible to change the style or pace of our modern life, we need to discover suitable mechanisms to cope with daily stress(2). The Prophet Muhammad (may the peace and blessings of Allah be upon him) told us that we could find this internal peace and relaxation during praying. It was reported by Imam Ahmad in (Al Musnad) that the Prophet (May peace and blessings be upon him) has told Bilal,"call for the prayers, it will comfort us." This raises very important questions: Why do different forms of worship lose their capacity to help us cope with stress; and how can they be performed in a better way to improve their capacity to help us cope with stress? Before considering the different types of worship and their mechanisms in combating stress, let's define the different types of stress, their mechanisms of action and their adverse effects on human beings. Psychological Stress: Types and Effects The body tends to show signs of chronic stress very gradually, so the onset of stress may actually go unnoticed in its early stages. Symptoms of stress may appear so gradually that some people are unaware of the severity of their stress condition until they suffer a general nervous breakdown(3). It was found that when one is experiencing stress, one's brain produces high levels of two specific hormones: adrenaline and cortisol. This response is called the "Fight or Flight response". The body prepares itself for a fight or for an escape from a fight by releasing these two hormones, which gives the body a temporary increase of strength and energy(2). This hormonal response mechanism is considered to be the "general stress response syndrome". This chemical stress response is entirely appropriate for the short-term. It is these hormones that make one able to respond more efficiently, both physically and mentally, to the hazards in one's environment (4). These hormones are not normally dangerous in the short-term. The problem only begins to surface when these messages of danger or emergency continue to be broadcast from the psyche over long periods of time. The situation gets worse when there seems to be no option to confronting the stressful situation directly, or to escaping from it in any way. Feeling trapped by the circumstances, the mind responds to the permanent warnings of impending emergency by manufacturing more and more of these hormones. Ultimately, these hormones have no physical or mental outlet and the energy just implodes, collapses in on itself, and produces a chaos of energy(3). Response To Stress The response to stress can be divided into three stages: 1.The alarm stage: in which there is an increase in the level of previously mentioned hormones. 2.The resistance stage: during which the body utilizes the produced energy. 3.The exhaustion stage: which results from persistency of the stresses over a long period of time (2). Stresses can be classified according to their period of exposure intotemporary intermittent stressesandchronic persistent stresses. Considering sources of stresses, they can also be classified into internal stresses (which are related to personal characteristics) and external stresses. In addition, they can be classified according to their effects on individual health into a good type of stress (eustress) or a destructive type of stress. Good stress is defined as the ability to respond to the challenges of life in a way that promotes stimulation and encourages personal growth; stress management tools can facilitate this reaction. Examples of destructive, unhealthy reactions to stress are feeling overwhelmed or anxious (2). This stressful life can produce many types of mental and physical illnesses and imposes its effects on body, psyche and mind. Some of the possible symptoms of prolonged exposure to stress are headache, brain tissue damage, high blood pressure, heart disease, weakening of the bones, general immune deficiency, muscle tension, menstrual disorders, miscarriage, depression, anger, fear and nervousness. If the body's immune system is allowed to deteriorate because of stress, it may lead to other serious medical conditions such as a variety of malignancies (3). Coping With Stress: Islamic Viewpoint Medicine has been proven to be inefficient in dealing with the original causes of stress, nor can it adequately eliminate all of its symptoms. Medicine may be necessary for a person in the most critical stages of chronic stress, but medicine alone may not be enough to achieve a cure for all its symptoms. Scientists are trying to find new strategies to cope with stress and minimize its effects. These include relaxation techniques, meditation, imagination (2, 5) and Yoga (6). These techniques are extensively studied to determine their effects and mechanisms of action. Different studies have confirmed the efficacy of these techniques in coping with stress and eliminating its effects. These techniques are now entering the medical mainstream and are included in many treatment programs (2). Most of these techniques are rooted in Islamic spirituality and different Islamic forms of worship -'ibadat- which can be, if performed in the correct manner, considered as good tools for coping with life's stresses. Those who are extremely stressed can find peace and relaxation for their minds, body and soul utilizing the following different Islamic "oases"; in terms of a safe place where one can seek refuge from the "desert" of life: 1. The Faith (iman) Islamic Oasis from Stress Some people are more able to cope with stress than others. The determining factor of the level of stress experienced is the perception of something as a threat, which triggers the stress response, and not the threat itself. It seems that the stress response is not created by any particular type of event or situation but rather by the way that event is perceived. It turns out then that stress response is a matter of perception, or awareness. The stress reaction is activated by neural perceptions or by what amounts to one's worldview. A worldview can be described as the prism of ideas and beliefs through which the world is perceived and judged. This means that your worldview becomes central to the way any stressful circumstance is handled (2, 3). Islamic spiritual practices can dramatically alter your worldview and thereby restore your feelings of self worth and personal meaning, giving you a feeling of deeply rooted power and control. Control has been found to be a key factor in the psychology of chronic stress. It has been observed in clinical studies that the extent to which you feel that you are in control of your environment, is the extent to which you will, or will not, experience the hormonal stress response. Those who feel most powerless or unable to control their circumstances tend to experience the highest levels of stress. On the other hand, those who feel they have great personal control and power over themselves and their environment will be much less likely to experience the hormonal stress response, and this is regardless of the potential seriousness of the threat (2). In Islam, Muslims feel Allah, Who controls the whole world and all the creatures in it, supports them. It was reported by Omar may Allah be pleased with him that the Prophet has said:"If you people depended on Allah as you should, He would provide for you as he provides for the birds leaving their nests hungry and coming back satisfied." 2. The Meditation and Relaxation Islami Oasis from Stress Meditation is being riveted on any one idea or object to the exclusion of all other ideas or objects. Meditation is really a natural quality of the mind. With meditation, the mind is trained to pay attention and to follow commands. In this way one learns to quiet the thought traffic in one's mind, thereby freeing up mental and physical energy. The basis of meditation is to adopt a posture of body and mind that allows one to remain comfortable for long periods of time without expending significant amounts of energy (7). Dr. Herbert Benson, a Harvard University physician, researched the physiologic effects of meditation in the early 1970s. He coined the term "relaxation response" to refer to the stress-reducing effects of meditation, which we now know can be elicited through a variety of relaxation practices including meditation (8). In the mid-1980s, Dr. Dean Ornish, clinical professor of medicine at the University of California, incorporated an extensive meditation program into a comprehensive lifestyle program for patients with heart disease. Data published from his five-year trial revealed reductions in total and low-density lipoprotein (LDL) cholesterol, decreased anginal symptoms, and regression of coronary artery disease (9). Meditation works by eliciting the relaxation response. The relaxation response is characterized by decreased heart rate, respiratory rate, oxygen consumption, and muscle tension. Meditation seems to produce these changes to a greater extent and more efficiently than sleep. For example, reports from Dr. Benson's work show that oxygen (O2) consumption diminishes by 8 percent during restful sleep over the course of four to five hours, while the relaxation response results in a 10 to 17 percent reduction of O2 consumption in a matter of minutes (4). Other studies demonstrate significant reduction in total peripheral resistance (TPR) and systolic blood pressure in those practicing meditation regularly. TPR is the maximum degree of resistance to blood flow caused by constriction of the systemic blood vessels. Reduction of TPR will reduce the overall blood pressure (10). Studies also showed diminished lipid peroxide levels resulting in reduced oxidative damage(11). Also, meditation was used intensively and effectively in control of cases with chronic pain (12) and anxiety disorders (13). Meditation by concentrating on Allah's creatures (plants, animals, space, human body, etc.) is considered one of the most efficient and powerful forms of Islamic worship. In this form of meditation, one concentrates on an object or group of objects from the same category (categorical meditation). "Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire."(3: 192) 3. The Remembrance (zikr) Islamic Oasis from Stress As we mentioned in the previous paragraph, meditation can be done by concentrating our thoughts on an object or group of objects of the same category. Meditation can also be performed by concentrating on one word or a few words that give the person a sense of internal peace and calm; for example by repeating the words subhan Allah (glory be to Allah) or al-hamdu lillah (all praise be to Allah). Deep and silent repetition of such words produces the same physiological effects of meditation (7). It also adds an additional factor that helps in stress elimination and that is giving the individual the feeling that he or she is in extreme proximity with Allah, the Controller of the whole world. "Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest."(Qur'an 13:28) 4. The Imagination Islamic Oasis from Stress This is considered one of the most powerful methods of stress reduction. During this practice, the person imagines that he or she is in a place, which gives him internal peace, calmness and rest. Muslims can find their safe place through imagining what will be present in the Paradise. Abu Hurairah, may Allah be pleased with him, reported: Allah's Messenger (may peace be upon him) said: "Allah, the Exalted and Glorious, said: I have prepared for My pious servants' bounties which no eye (has ever) seen, no ear has (ever) heard and no human heart has ever perceived." 5. The Praying Islamic Oasis from Stress This includes all of the previously mentioned oases including meditation, remembrance and imagination. While praying, each one of us feels that we are in extreme connection with the controlling power of this world (Allah) and that from Him we receive maximum support. "O you who believe! seek assistance through patience and prayer; surely Allah is with the patient."(Qur'an 2:153) It was reported by Gaber may Allah be pleased with him that the Prophet has said,"Your prayers are like a flowing river at your doorstep you wash yourself in it five times a day." Recent scientific investigations show that praying reduces post-operative complications following open-heart surgery. Praying also markedly reduces the percentage of patients exposed to depression following hospitalization (14). Nowadays, doctors suggest that praying can be used as an alternative therapy as successfully as meditation, exercise, or herbal treatments. According to Koenig of Duke University, "when prayer uplifts or calms, it inhibits cortisol, epinephrine, and norepinephrine - hormones that flow out of the adrenal glands in response to stress. These fight-or-flight chemicals, released over time, can compromise the immune system, upping the odds of developing any number of illnesses, including heart disease, stroke, peptic ulcers, and inflammatory bowel disorder (IBS)." Many experts feel that the immune system is strengthened and nourished by a sense of peace elicited during praying. Many doctors believe that praying with their patients before and after surgery or before administering a course of powerful drugs might actually assist in the patient's recovery (15). Five prayers have been prescribed to us daily. This is a good chance to make use of that time not only for spiritual enhancement but also for physical and psychological healing. Although Ramadan has passed, its spirit should still be fresh in our hearts and minds. Investing this spirit into our daily prayers and meditations could well be the way to a stronger and more relaxing mental health.

- PUBLISHERNajimudeeN M

General Articles, - We Get What We Strive For: Tafseer of Surah Najm 53:38-41

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What we repeatedly think and say is what we get. Our inner conversations, words, thoughts and feelings determine the kind of life and reality we experience. If we occupy our mind with negative thoughts and expect difficulties and problems, we will draw them into our lives. If we constantly think of success we will achieve success. If we find it difficult to think positively, affirmations can help us change the way we think! The greatness of our human mind is that we can think and imagine what does not exist right now. We can envision situations and circumstances that are different from our current reality, and in this way we can create better situations and circumstances. TRY SAYING SOME OF THESE POSITIVE AFFIRMATIONS DAILY: *.Insha Allah, I will see stressful situations as challenges. *.Challenges bring opportunities. *.Insha Allah, I will choose to focus on the good things and not the bad. *.Insha Allah, I will deal with whatever Allah swt puts before me in the best way (with patience and prayer). *.Insha Allah I will strive to get and maintain balance in my life. *.Insha Allah, I am loveable and open to giving and receiving love. *.With Allah swt is my success. *.I have good intentions (niyyah). Repeat the affirmations faithfully ever day and you will find over time that these concepts will re-program the way you think, turning you into a more positive person Insha'Allah. Allah swt tells us in the Holy Quran that man gets what he strives for. We know that what we put our focus, energy and efforts on is what we ultimately strive for.....we can get there from here....just believe in the power of faith and good deeds, surely Allah swt hears the prayers of every supplicant!! Explanation of this Ayat from Tafsir "That no bearer of burdens can canbear the burden of another. That man have nothing except what he strives for. That (the fruit) of his striving will soon come to sight. Then will he be rewarded with a reward complete."(Quran 53:38-41) Tafseer ibn Katheer Then the Exalted clearly explains what He revealed in the Books of Ibraheem and Moosa, so He said"That no bearer of burdens can bear the burden of another"meaning that every soul wrongs itself with rejection (kufr) and anything from among the sins. So upon it, is its own burden, no one else will carry it, just as the Exalted has said"If one heavily laden should call another to bear his load not the least portion of it can be carried (by the other) even if he be closely related." "That man can have nothing except what he strives for."Meaning just as he will not carry the burden of anybody else, likewise he will not acquire any reward except what he has earned for himself; and from this noble ayah Imaam ash-Shaafi`ee concluded that the recitation (of the Quraan) and the presentation of its reward does not reach the dead, because it is not from among the actions or the earnings of the dead and because of this the Messenger of Allah (sallallahu-alaihi-wasallam) did not recommend it to his Ummah, nor did he direct them towards it, either with a text or indirectly. Furthermore, this has not been reported from anyone among the Sahaabah (radiallahu-anhum) and if there was a good deed then they would have been the foremost in doing it. As for the matter of actions done for the sake of Allah, they are restricted to a text and are not dealt with with the types of Qiyaas (Deduction by analogy) or Ra`iy (Opinion); but as for supplication and charity then it is agreed upon that they reach the dead and there is a text from the Sharee`ah for them both. As for the hadeeth which is reported by Muslim in his Saheeh, from Abu Hurairah, who said that the Messenger of Allah (sallallahu-alaihi-wasallam) said: "When a man dies his deeds are cut off except for three: recurring charity, knowledge by which people benefit and a righteous son who supplicates for him." Then these three are in truth from his striving, his toil, his struggle and his actions as is reported in the hadeeth: "Verily the most wholesome of what a man eats is from his earnings." The recurring charity such as endowments and the like, these are also from the effects of his actions and his endowments as the Exalted has said"Verily We shall give life to the dead and We record that which they send before them and that which they leave behind..." As for the Knowledge which he divulged among the people and the people acted upon it, then that is also from his striving and his actions, and it is confirmed in the Saheeh: "Whoever calls to guidance there is for him reward with the like of it and the reward of whoever follows him without any decrease form their reward." The speech of Allah {And that (the fruit of) his striving will soon come to sight} meaning the Day of Judgement as He, the Exalted, says {And say: Work (righteousness); soon will Allah observe your work, and His Messenger, and the believers...} Then He recompenses you with a completeness of reward (a reward complete); if it is good then with good and if it is bad then with bad. Thus He said here {Then will he be rewarded with a reward complete} meaning amply, in abundance.

- PUBLISHERNajimudeeN M

Marital Life, - Men taking charge of women

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Allaah The Almighty Says )what means(:}Men are in charge of women by ]right of[ what Allaah has given one over the other and what they spend ]for maintenance[ from their wealth. So righteous women are devoutly obedient, guarding in ]the husband's[ absence what Allaah would have them guard. But those ]wives[ from whom you fear arrogance - ]first[ advise them; ]then if they persist[, forsake them in bed; and ]finally[, strike them. But if they obey you ]once more[, seek no means against them. Indeed, Allaah is ever Exalted and Grand. And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allaah will cause it between them. Indeed, Allaah is ever Knowing and Acquainted ]with all things[.{]Quran 4:34-35[
Like other creatures in this universe, Allaah The Exalted created humans and made living with mates a part of their nature. He Says )what means(:}And of all things We created two mates; perhaps you will remember.{]Quran 51:49[ Then He ordained that the mates of the human be the two parts of only one self. Allaah The Almighty Says )what means(:}O mankind, fear your Lord, who created you from one self and created from it its mate.{]Quran 4:1[ Subsequently, He willed that the two parts of the one self gather, among the other things that He Willed, to serve as a source of its tranquility, quietness for the nerves, reassurance for the soul, repose for the body and a means to cover, safeguard and protect it. Moreover, this gathering is a source for procreation and expansion of life along with the self's ongoing progress in caring for the tranquility, calmness, reassurance and covering of the gathering place.
Allaah The Almighty Says )what means(:
}And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.{]Quran 30:21[
}They are clothing for you and you are clothing for them.{]Quran 2:187[
}Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth ]righteousness[ for yourselves.{]Quran 2:223[
}O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones.{]Quran 66:6[
}And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds.{]Quran 52:21[
As the two parts of the one self are equal in the sight of Allaah The Almighty and out of His honoring for humankind, He honored the woman and made the reward and compensation of her deeds equal to that of the man's. Moreover, He provided her with the rights of ownership, inheritance and independency of her civil character. Allaah The Exalted created people in the form of male and female; two mates in accordance to the general norm upon which this universe is established. He entrusted the woman with the tasks of pregnancy, birth, suckling and maintaining the fruit of her connection with the man, which is the children.
These tasks are huge and dangerous. Their requirements are neither simple nor easy to be fulfilled without a deeply-set organic, psychic and mental preparation within the entity of the female. It is fair, on the other hand, that the other half – the man – is entrusted with the job of satisfying the necessary needs and providing protection for the woman. In this way, she would be able to devote herself to her difficult job and not be overburdened with the tasks of pregnancy, birth, suckling and maintaining her child, on one hand, and working, being exhausted and staying awake in order to protect herself and her child at the same time on the other. It is also fair that both the man and the woman are endowed with special characteristics in their organic, nervous, mental and psychic formation that help each of them to efficiently fulfill the requirements of his role. This is the reality and your Lord does not wrong anyone.
Along with other characteristics, the woman is provided with gentleness, kindness, quick-excitement and the immediate response for the requirements of childhood with neither awareness nor pre-thinking. That is because all the intrinsic human necessities, even in the one person, are not left for one's disturbed awareness and slow thinking; rather the response for them was made invountary, in order to facilitate immediate fulfillment.
Indeed, the woman does so in what is coercion-like, however it is an internal coercion that is not dictated from the outside, and is mostly nice and desirable in order that her response be quick, on one hand, and comfortable, on the other, regardless of the extent of hardship and sacrifice. It is the doing of Allaah The Almighty, Who perfected all things. These characteristics are not superficial; rather they are deeply-set within the organic, nervous, mental and psychic formation of the woman. Even senior specialist scholars say that these characteristics are deeply-set in every cell because they are established in the formation of the first cell which divides and procreates in order to form the fetus with all his original characteristics.
Along with other characteristics, Allaah The Exalted provided the man with the characteristics of roughness, strength, low-excitement, unhurried response and using his awareness and thinking before movement and response. This is because all his tasks, starting with hunting - which he practiced after coming to this life, fighting - which he usually undergoes to defend his wife and children, satisfying the needs of life, as well as other tasks in this world require some premeditation before execution, and an unhurried response in general. Exactly like women, these characteristics are deeply-set in his very formation.
Such characteristics make the man more capable and eligible to take charge of the woman. Moreover, they oblige him to spend on the woman, which is one of the branches of distributing functions that makes him more entitled to this task. This is because providing for the means of life within the institution of the family and its members are included in this duty. Furthermore, supervising the disposal of wealth within this institution is a task that is nearer to man's nature and task within the family. These are the two factors that the abovementioned Quranic text highlights while it states that men are in charge of women in the Muslim community. It is a cause-based task. Some of these causes are related to formation and preparation, while others are related to the distribution of jobs and functions, and a third group that are related to equality in distribution, on one hand, and charging every part of this distribution with the jobs that are facilitated for him and he is naturally prepared for, on the other hand.
He is, in reality, entitled to take on this task as the man is ready to undergo the task of taking charge of the woman, trained on it and has fulfilled its requirements. This is because the institution of the family cannot stand without entrusting the task of taking charge to someone, like other institutions, though the latter may be less in importance and value. Moreover, while one of the two parts of the human self )the man( is prepared for this task, supported to do it and charged with its obligations, the other part )the woman( is neither prepared nor supported to do this. Therefore, it is not fair to overburden her with this task and charge him with its obligation along with her other duties. Even when she is prepared and scientifically and practically trained to do this, it will negatively affect her readiness to fulfill the obligations of the other role: the job of motherhood, as it also has requirements and preparations. Quick-excitement and immediate response come in the first place as well as other preparations that are deeply-set in the nervous and organic formation of the woman and its effects in her behavior and response.
These are very important issues. It is more dangerous if they are controlled by human whims and left for them to randomly dispose of them at will. When these issues were left to human beings during the pre-Islamic ages of ignorance as well as in the modern ages of ignorance, they threatened the existence of humanity itself and the existence of human characteristics upon which human life is established and with which it is distinguished from creatures.
The nature on which Allaah The Exalted created people already exists and governs, and its rules control human beings, even while they deny, reject its rules and try to ignore them. The following are some of the proof behind this fact:
-The confusion and corruption that afflicts the human life, along with deterioration and collapse and being threatened with destruction and stagnation every time mankind contradicts this norm. The authority of taking charge within the family was shaken, its features are confused and it has deviated from its natural and original norm.
-The woman herself looks to entrust the task of taking charge to the party that it is originally entrusted to within the family. No one can deny that she feels deprived, inferior, worried and sad when she lives with a man who neither fulfills the requirements of taking charge nor has the necessary qualifications and, therefore, he entrusts her with this task. It is an observable fact that all women admit, even the deviant among them who wander in darkness.
-The children who are raised in a family within which the task of taking charge is not entrusted to the father, either because he has a weak character in a way that the character of the mother surpasses and dominates him, or because he is absent due to death, or not having a legitimate father, it is rare that they grow as perfect human beings. It is rare that they grow without deviation to a certain irregularity in their nervous and psychic formation or in their moral and practical behavior.

- PUBLISHERNajimudeeN M