From darkness to brilliance: confronting depression and loneliness

From darkness to brilliance: confronting depression and loneliness
 
Before I was so happy with my life. Everyday was just wonderful and full of joy, even if my dad had left me. I could appreciate every blessing in my life. I was so happy because my friends and family were all there. My life was so awesome even if I was missing my dad. Then, one day my mom found someone but he died soon and I could not spend enough time with him. I was full of regret. Moreover, I later fell in love with a girl. She was the love of my life, to who I was so attached. She meant a lot to me and made me feel so special. However, she then started to change and became more distant with me, until she left me. From this time, all the happiness was gone. I stopped everything in my life such as school and training. I felt a void in my heart. The depression started. I started to isolate myself, stopped eating and drinking properly. I was just crying and crying.

Good Cheer

Yunus (Jonah) - Chapter 10: Verse 58

"Say, 'In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate.'"

We must learn to remedy our sorrows with joy and good cheer. There are so many things that we can rejoice in. We should rejoice in our very humanity, knowing that Allah has so honoured the human being.

Bundle of Fitnah

The most pronounced feature of the legal determinations that exclude women from public life is the obsessive reliance on the idea of fitnah. In these determinations, women are persistently seen as a walking, breathing bundle of fitnah. One can hardly find a responsa that deals with women without the insertion of some language about the seductions of womanhood. So, for instance, women may attend mosques only if it does not lead to fitnah; women may listen to a man reciting the Quran or give a lecture, only if it does not lead to fitnah; women may go to the marketplace only if it does not lead to fitnah; women may not visit graveyards because of the fear of fitnah; women may not do tasbih or say amen aloud in prayer because of the fear of fitnah; a woman praying by herself may not raise her voice in prayer if it leads to fitnah; a woman may not even greet a man if it leads to fitnah; and every item and color of clothing is analyzed under the doctrine of fitnah.

Treachery Against Palestine

By Assad Bhuglah

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In 1917 the British betrayed the Arab people by promising Palestine as a Homeland for Jews. However, the 1917 Balfour Declaration had a condition that there was to be no detriment to either Jews or Indigenous Palestinians.  This condition was grossly violated by the British, the Americans and the racist Zionists. In 1948, some 0.8 million Palestinians were driven from their homes by the Zionist terrorists (the 1948 Nakba) to be followed by a further 1967 Nakba in which a terrorist Apartheid Israel seized all of the Holy land plus parts of Lebanon and Syria and Egypt, imprisoning several million more Palestinians.

False Narration

Usayd's mother said: 'I said to Abu Qatadah: "Why do you not narrate the Prophet's hadiths as other people do?" He said: "I heard God's Messenger (peace be upon him) say: 'Whoever attributes something false to me prepares for himself a position in hell to recline upon'. As the Prophet said this, he smoothed the ground with his hand".' [Bukhari]

This hadith states why many of the Prophet's companions were especially reluctant to quote him, fearing that they might replace a word here or there, or misquote him in some other way. If they were to attribute it to the Prophet and state that he said this, they feared that it might be counted as a lie. This would, then, put them in the position the Prophet warned against. Needless to say, God knows that they intended no such a thing, and if they erred, it would have been a genuine mistake. We know that God would not punish anyone for a genuine mistake, as the Prophet himself made clear. Nevertheless, these companions remained reluctant to quote the Prophet for fear of making a mistake. Some of them would quote him only very sparingly, as in the case of Abu Qatadah, who would have reported several times as many hadiths as are related through him. Others would qualify any quotation they made from the Prophet by adding the phrase, 'or he might have said something similar to this'.