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Salvation in Judaism, Christianity and Islam

The E-Da`wah Committee, owned by Al-Najat Charity Society in Kuwait, presents this short video on the concept of salvation in the three Abrahamic religions; Judaism, Christianity, and Islam.

Has the concept of Salvation preoccupied you your whole life?

What is the path to the Divine forgiveness and mercy?

What is the path to God and to Paradise?

What is the concept of Salvation in Judaism?

What does Christianity say about Salvation?
Why do all the people inherit the sin of Adam?
Did Jesus die for our sins?
Is there salvation in Islam?
Where is the truth?

Repentance in Islam is a major concept. It gives every believer a hope to return to his righteousness to gain forgiveness from His (creator).

Islam totally refuses the concept of original sin or that humans are born with sin.
Each person is only responsible for his deeds. There is nothing in Islam that is called the “original sin”

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The Concept of Sin in Islam

gloomy nature

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam.

One of the major troublesome areas of human existence is the problem of sin or evil in the world. It is commonly believed that sin started with Adam and Eve during their life in the Garden of Eden. That event led to the ‘Fall’ and has ever since branded the human race with guilt, stigma, and bewilderment.

The First Sin

Islam has taken a unique position on the whole issue, a position which is not shared by any other religion we know. The Qur’an states that Adam and Eve were directed by God to reside in the Garden of Eden and enjoy its produce as they pleased, assured of bountiful supplies and comfort. But they were warned not to approach a particular tree so that they would not run into harm and injustice.

Then Satan intrigued them to temptation and caused them to lose their joyful state. They were expelled from the Garden and brought down to earth to live, die, and taken out again at last for the Final Judgment. Having realized what they had done, they felt shame, guilt, and remorse. They prayed for God’ s mercy and were forgiven (Al-Baqarah 2:35-38; Al-A`raf 7:19-25; Ta-Ha 20:117-123).

And We said: O Adam! Dwell you and your wife in the Garden, and eat you freely (of the fruits) thereof where you will; but come not nigh this tree lest you become wrong-doers. But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. (Al-Baqarah 2:35-37)

This symbolic event is significantly revealing. It tells that the human being is imperfect and ever wanting even if he were to live in paradise. But committing a sin or making a mistake, as Adam and Eve did, does not necessarily deaden the human heart, prevent spiritual reform or stop moral growth.

Human Accountability

On the contrary, the human being has enough sensibility to recognize his sins and shortcomings. More importantly, he is capable of knowing where to turn and to whom he should turn for guidance.

Much more important is the fact that God is ever prepared to respond to the sincere calls of those who seek His aid. He is so Gracious and Compassionate that His forgiveness is encompassing and His mercy all–inclusive: “My mercy embraces all things” (Al-A`raf 7:156). One last revealing reading of the event is that discrimination on the basis of sex and hereditary guilt or sin are alien to the spirit of Islam.

field-nature

Whatever becomes of man after birth is the result of external influence and intruding factors.

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam. Man, according to the Qur’an and to the Prophet, is born in natural state of purity or fitrah, that is, Islam or submission to the will and law of God. Allah says:

So set your purpose (O Muhammad) for religion as a man by nature upright – the nature (framed) of Allah, in which He has created man. There is no altering (the laws of) Allah’s creation. That is the right religion, but most men know not. (Ar-Rum 30:30)

Whatever becomes of man after birth is the result of external influence and intruding factors. To put the matter in terms of modern thought, human nature is malleable; it is the socialization process, particularly the home environment, that is crucial. It plays a decisive role in the formation of human personality and the development of moral character.

This does not deny to the individual the freedom of choice or exempt him from responsibility. Rather, it is a relief from that heavy burden of hereditary criminality or instinctual sin.

Between Good & Evil

God, by definition, is Just, Wise, Merciful, Compassionate, and Perfect. He has created man by breathing into him of His own Spirit (Al-Hijr 15:29; As-Sajdah 32:9; At-Tahrim 66:12).

So, when I have made him and have breathed into him of My Spirit… (Al-Hijr 15:29)

Since God is absolutely good and His Spirit is absolutely perfect one; since man, through creation, received of the Spirit of God, then man was bound to retain at least some portion of this good Spirit of the Creator. This may account for the good dispositions of man and his spiritual longings. But, on the other hand, God created man to worship Him, not to be His equal, rival, the perfect incarnation or absolute embodiment of His goodness.

This means that no matter how much good and perfect man may be, by the grace of creation, he is still far short of the goodness and perfection of the Creator. Man is not without such qualities, to be sure. But they are limited and proportionate to man’ s finite nature, capacity, and responsibility. This may explain the imperfection and fallibility of man.

However, imperfection and fallibility are not the equivalent of sin or synonymous with criminality – at least not in Islam. If man is imperfect he is not left helpless or deserted by God to fall victim to his shortcomings. He is empowered by revelations, supported by reason, fortified by the freedom of choice, and guided by various social and psychological dispositions to seek and achieve relative perfection.

The constant gravitation between the forces of good and evil is the struggle of life. It gives man something to look forward to, ideals to seek, work to do, and roles to play. It makes his life interesting and meaningful, not monotonous and stagnant. On the other hand, it pleases God to see His servants in a state of spiritual and moral victory.

Sins/Sinful Acts

According to the moral scale of Islam, it is not a sin that man is imperfect or fallible. This is part of his nature as a finite limited creature. But it is a sin if he has the ways and means of relative perfection and chooses not to seek it.

A sin is any act, thought, or will that (1) is deliberate, (2) defies the unequivocal law of God, (3) violates the right of God or the right of man, (4) is harmful to the soul or body, (5) is committed repeatedly, and (6) is normally avoidable. These are the components of sin which is not innate or hereditary.

It is true, however, that man has the potential capacity of sin latent in him; but this is not greater than his capacity of piety and goodness. If he chooses to actualize the potential of sin instead of the potential of goodness, he will be adding a new external element to his pure nature. For this added external element man alone is responsible.

In Islam, there are major and minor sins as there are sins against God and sins against both God and man. All sins against God, except one, are forgivable if the sinner sincerely seeks forgiveness. The Qur’an has stated that truly God does not forgive the sin of shirk (polytheism, pantheism, trinity, etc.).

But He forgives sins other than this and pardons whom He wills. Yet if the polytheist or atheist comes back to God, his sin will be forgiven. Sins against men are forgivable only if the offended pardon the offender or if the proper compensations and / or punishments are applied.

In conclusion, sin is acquired not inborn, emergent not built-in, avoidable not inevitable. It is a deliberate conscious violation of the unequivocal law of God. If man does something that is truly caused by natural instincts or absolutely irresistible drives and uncontrollable urges, then such an act is not a sin in Islam.

Otherwise, God’ s purpose will be pointless and man’ s responsibility will be in vain. God demands of man what lies within the human possibilities and reaches.

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The article is excerpted from Dr. Hammudah’s well-known book “Islam in Focus”.

 

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The Unforgivable Sin in Islam

Allah is All-Merciful and Oft-Forgiving. Indeed, He may forgive all sins except for one sin: shirk.

In Islam, shirk is the sin of idolatry or polytheism. i.e. the worship of anyone or anything other than the singular God, or more literally associating partners with Him.

If a person dies in a state of polytheism, every hope for his or her salvation is surely dashed.

The Prophet (peace be upon him) was asked: what is the greater sin , he said: To ascribe partners to Allah even though he created you. (Al-Bukhari)

However, Almighty Allah may forgive every sin, without exception, from a sincere penitent.

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Shirk: Its Meaning and Punishment in Islam?

By: Muhammad Bin Ibrahim Bin `Abdullah Al-Tuwayjiri

Shirk is to set up a partner with Allah (Exalted be He) in His rububiyyah (Oneness of Allah’s Lordship), or His uluhiyyah (Oneness of worship) or His attributes.

So if a person believes that there is a creator or helper with Allah then he is a mushrik; whoever believes that someone besides Allah is worthy of worship then he is a mushrik; and whoever believes that Allah has an equal in His names and attributes then he is a mushrik.

Danger of Shirk

1- Committing shirk is great injustice because it is a violation of the exclusive right of Allah, which is tawheed (Oneness of Allah). Hence, tawheed is the most fair of justices, and shirk is the most unfair of injustices and the most abominable of offences; because it is defaming the Lord of the worlds, directing what is exclusively His right to other than Him and equating Him with others.

Moreover, due to the great danger of shirk whoever meets Allah as a mushrik Allah will not forgive him, as Allah says:

Indeed, Allah does not forgive setting up partners with Him, but He forgives what is less than that for whom He wills. And whoever sets up partners with Allah has certainly fabricated a tremendous sin. (An-Nisaa’ 4:48)

2- Committing shirk is the greatest of sins, for whoever worships other than Allah has placed worship in other than its rightful place and directed it to other than who is worthy of it; and that is great injustice and a heinous offence, as Allah says:

Indeed, shirk is great injustice. (Luqman 31:13)

3- Major shirk renders all deeds worthless, necessitates destruction and loss, and is the greatest of major sins:

1– Allah says:

And it was already revealed to you and to those before you: ‘If you set up partners with Allah, your deeds would surely become worthless, and you would surely be among the losers.’ Rather, worship Allah alone and be among the grateful. (Az-Zumar 39:65-66)

2– And Abu Bakr (may Allah be pleased with him) narrated:

The Prophet (peace be upon him) said thrice, “Shall I not inform you of the greatest of major sins?” They said, “Yes, O Messenger of Allah!” He said, “Committing shirk and disobedience to parents.” He sat up after he had been reclining and added, “And giving false witness.” He continued to repeat it until we said, “We wish he would be quiet.” (AL-Bukhari and Muslim)

Abominable Characteristics of Shirk

Allah has mentioned four abominable characteristics of shirk in four verses. They are:

1 –Allah says:

Indeed, Allah does not forgive setting up partners with Him, but He forgives what is less than that for whom He wills. And whoever sets up partners with Allah has certainly fabricated a tremendous sin. (An-Nisaa’ 4:48)

2– Allah says:

And whoever sets up partners with Allah has certainly gone far astray. (An-Nisaa’ 4:116)

3– Allah says:

Indeed, whoever sets up partners with Allah – Allah has forbidden him Paradise, and his abode is the Fire. And there are no helpers for the wrongdoers. (Al-Ma’idah 5:72)

4– Allah says:

And whoever sets up partners with Allah – it is as though he had fallen from the sky and was snatched by the birds, or the wind had thrown him to a far off place. (Al-Hajj 22:31)

Punishment for Those Who Commit Shirk

1– Allah says:

Indeed, those who disbelieve among the People of the Scripture and the polytheists will be in the Fire of Hell, abiding eternally therein. They are the worst of creatures. (Al-Bayyinah 98:6)

2– `Abdullah Ibn Mas`ud (may Allah be pleased with him) narrated:

The Prophet (peace be upon him) said, “Whoever dies while calling on something besides Allah, as a rival to Him, will enter the Fire.”

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The article is excerpted from the author’s book “Summarized Islam Fiqh (In Light of the Qur’an and Sunnah)”, translated by Kamil Ahmad & Jawad Beg.

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Polytheism: Its Meaning and Categories

Polytheism or ascribing partners to Allah (the Exalted) nullifies faith in the Oneness of Allah and since the most important and greatest obligation in Islam is to have faith in the Oneness of Allah and to single Him out for worship alone, then clearly the worst sin possible is to ascribe partners to Him.

Polytheism.. Its Meaning and Categories

Polytheism corrupts and invalidates acts of obedience.

It is the only sin that Allah, the Most Merciful, never forgives, as stated in the Qur’an:

Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. (An-Nisaa’ 4:116)

Worst Sin

And when the Prophet Muhammad (peace be upon him) was asked which sin is the worst in the sight of Allah, he replied:

“To ascribe partners to Allah while He created you.”

Polytheism corrupts and invalidates acts of obedience, thus an act of obedience is not accepted and the slave is not rewarded when accompanied by the occurrence of polytheism, as Allah has stated in the Qur’an:

If they had joined In Worship others with Allah, All that they used to do would have been of no benefit to them. (Al-An`am 6:88)

Polytheism requires that its perpetrator be doomed to Hell forever if he dies as a polytheist, as Allah the Most High has stated in the Qur’an:

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. (Al-Ma’idah 5:72)

Categories of Polytheism

Polytheism is divided into two categories:

First: Major Polytheism which is in opposition to the very foundation of faith in the Oneness of Allah and expels a person from the religion of Islam.

Second: Minor Polytheism which is in opposition to having complete faith in the Oneness of Allah, however it does not expel a person from the religion of Islam.

First Category: Major Polytheism

It is to divert any form of worship to anyone beside Allah such as calling upon someone other than Allah- for something that only Allah is able to do- entrusting one’s affairs to someone other than Him, or prostrating to anything as a form of worship. Allah has said in the Qur’an:

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the wrong-doers. (Yunus 10:106)

“Wrong-doers” here means ‘polytheists’. And Allah said:

And put your trust in Allah if you are believers indeed. (Al-Ma’idah 5:23)

And Allah said:

So fall you down in prostration to Allah, and Worship Him (Alone). (An-Najm 53:62)

Since calling upon, entrusting one’s affairs, and prostrating are acts of worship that Allah has commanded, whoever diverts them to Allah is someone who has faith in the Oneness of Allah, and whoever diverts them to anything besides Allah is a polytheist.

Moreover assigning partners to Allah by obeying them in what they make permissible and prohibited falls under this category of polytheism, as Allah informs us in the Qur’an:

They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah and (They also took as their Lord) Messiah, son of Mary, while they (Jews and Christians) were commanded in the Torah and the Gospel) to worship none but one God (none has the Right to be worshiped but He) Praise and Glory be to him, (Far above is He) from having the partners they associate (with Him). (At-Tawbah 9:31)

This verse was revealed in regards to the Jews and Christians who obey their rabbis and priests regarding their making permissible what Allah forbids and their prohibiting what Allah permits. On the authority of `Adi ibn Hatim (may Allah be pleased with him):

I came to the Prophet (peace be upon him) wearing a golden cross around my neck. He said:

“`Adi! Throw away this idol,” and I heard him recite the verse:

“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah” (At-Tawbah 9:31)

He said: “Verily they were not worshiping them, however when their monks and rabbis made something lawful for them, they deemed it permissible; and when their monks and rabbis made something unlawful, they deemed it as forbidden.” (At-Tirmidhi)

Second Category: Minor Polytheism

It is anything that leads to the major polytheism and it is divided into two parts:

1- Apparent Polytheism

Apparent Polytheism can be committed with words or actions. It is committed with words by doing things like swearing oaths by other than Allah, such as swearing by the Prophet Mohammed or Jesus (peace be upon them), and by saying ‘Things will happen according to whatever Allah and you will’. For indeed the Prophet (peace be upon him) has said:

“Whoever swears by other than Allah then he has fallen into disbelief or polytheism.” (At-Tirmidhi)

And the Prophet (peace be upon him) replied to the one who said: “Whatever Allah wills and you will”:

“Have you made me equal to Allah? Rather say, what Allah wills alone.” (Ahmad)

Apparent polytheism is committed through actions such as wearing amulets and threads used as charms to ward off misfortune, and believing that they are a reason nfor that happening.

2- Hidden Polytheism

It is the polytheism that is related to intentions and wishes such as doing something to show off and for the sake of reputation, such that the act is not done for the sake of Allah the Exalted, rather it is done seeking praise or compliments from people. For example, a person might pray or fast so that people will say how upright or excellent his religious commitment is. The Prophet Muhammad (peace be upon him) said:

“The thing that I fear most for you is Minor Polytheism.” They said: “O Messenger of Allah, what is Minor Polytheism?” He said: “Showing off. Allah will say to them on the Day of Judgment when people are being rewarded for their deeds: ‘Go to those for whom you were showing off in the worldly life, and see if you find a reward with them.” (Ahmad)

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The article is excerpted from the book “A Beneficial Summary of Rulings for New Muslim”, published by The Ministry of Endowments & Islamic Affairs, Kuwait- 2nd Edition 1436/2015.

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The Six Reasons People Attempt Suicide

Alex Lickerman M.D.

Though I’ve never lost a friend or family member to suicide, I have lost a patient. I have known a number of people left behind by the suicide of people close to them, however. Given how much losing my patient affected me, I’ve only been able to guess at the devastation these people have experienced. Pain mixed with guilt, anger, and regret makes for a bitter drink, the taste of which I’ve seen take many months or even years to wash out of some mouths.

The wounds suicide leaves in the lives of those left behind by it are often deep and long lasting.

The one question everyone has asked without exception, that they ache to have answered more than any other, is simply: why? Why did their friend, child, parent, spouse, or sibling take their own life? Even when a note explaining the reasons is found, lingering questions usually remain: yes, they felt enough despair to want to die, but why did they feel that? A person’s suicide often takes the people it leaves behind by surprise (only accentuating survivor’s guilt for failing to see it coming).

People who’ve survived suicide attempts have reported wanting not so much to die as to stop living, a strange dichotomy, but a valid one nevertheless. If some in-between state existed, some other alternative to death, I suspect many suicidal people would take it. For the sake of all those reading this who might have been left behind by someone’s suicide, I wanted to describe how I was trained to think about the reasons people kill themselves. They’re not as intuitive as most think.

In general, people try to kill themselves for six reasons:

1. They’re depressed.

This is, without question, the most common reason people die by suicide. Severe depression is almost always accompanied by a pervasive sense of suffering as well as the belief that escape from it is hopeless. The pain of existence often becomes too much for severely depressed people to bear. The state of depression warps their thinking, allowing ideas like, “Everyone would all be better off without me” to make rational sense.

They shouldn’t be blamed for falling prey to such distorted thoughts any more than a heart patient should be blamed for experiencing chest pain; it’s simply the nature of their disease. Because depression, as we all know, is almost always treatable, we should all seek to recognize its presence in our close friends and loved ones. Often, people suffer with it silently, planning suicide without anyone ever knowing. Despite making both parties uncomfortable, inquiring directly about suicidal thoughts, in my experience, almost always yields an honest response. If you suspect someone might be depressed, don’t allow your tendency to deny the possibility of suicidal ideation prevent you from asking about it.

2. They’re psychotic.

Malevolent inner voices often command self-destruction for unintelligible reasons. Psychosis is much harder to mask than depression, and is arguably even more tragic. The worldwide incidence of schizophrenia is 1 percent and often strikes otherwise healthy, high-performing individuals, whose lives, though manageable with medication, are often derailed from their original promise. Schizophrenics are just as likely to talk freely about the voices commanding them to kill themselves as not, and also, in my experience, give honest answers about thoughts of suicide when asked directly. Psychosis, too, is treatable, and usually must be treated for a schizophrenic to be able to function at all. Untreated or poorly treated psychosis almost always requires hospital admission until the voices lose their commanding power.

3. They’re impulsive.

Often related to drugs and alcohol, some people become maudlin and impulsively attempt to end their own lives. Once sobered and calmed, these people usually feel emphatically ashamed. The remorse is often genuine, but whether or not they’ll ever attempt suicide again is unpredictable. They may try it again the very next time they become drunk or high, or never again in their lifetime. Hospital admission is, therefore, not usually indicated. Substance abuse and the underlying reasons for it are generally a greater concern in these people and should be addressed as aggressively as possible.

4. They’re crying out for help, and don’t know how else to get it.

These people don’t usually want to die but do want to alert those around them that something is seriously wrong. They often don’t believe they will die, frequently choosing methods they don’t think can kill them in order to call attention to their challenges, but they are sometimes tragically misinformed. For instance, a young teenage girl suffering genuine angst because she feels lonely or has gotten into a devastating fight with her parents, may swallow a bottle of Tylenol—not realizing that in high enough doses, Tylenol causes irreversible liver damage. I’ve watched more than one teenager die a horrible death in an ICU days after such an ingestion when remorse has already cured them of their desire to die and their true goal of alerting those close to them of their distress has been achieved.

5. They have a philosophical desire to die.

The decision to die by suicide for some is based on a reasoned decision, often motivated by the presence of a painful terminal illness from which little to no hope of reprieve exists. These people aren’t depressed, psychotic, maudlin, or crying out for help. They’re trying to take control of their destiny and alleviate their own suffering, which usually can only be done in death. They often look at their choice to die by suicide as a way to shorten a dying that will happen regardless. In my personal view, if such people are evaluated by a qualified professional who can reliably exclude the other possibilities for why suicide is desired, these people should be allowed to die at their own hands.

6. They’ve made a mistake.

This is a recent, tragic phenomenon in which typically young people flirt with oxygen deprivation for the high it brings and simply go too far. The only defense against this, it seems to me, is education.

The wounds suicide leaves in the lives of those left behind by it are often deep and long lasting. The apparent senselessness of suicide often fuels the most significant pain. Thinking we all deal better with tragedy when we understand its underpinnings, I’ve offered the preceding paragraphs in hopes that anyone reading this who’s been left behind by a suicide might be able to more easily find a way to move on, to relinquish their guilt and anger, and find closure. Despite the abrupt way you may have been left, guilt and anger don’t have to be the only two emotions you’re doomed to feel about the one who left you.


Source: psychologytoday.com

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Suicide and Despair in Islam

Suicide or hara kiri is part of the ancient Japanese honor code and is noted in Asian cultures. It is not something confined to Western civilization and is even found in Muslim majority countries even though it is well known that it is something clearly prohibited in Islam.

And do not kill yourselves. Surely, God is Most Merciful to you. (Quran 4:29)

The Gift of Life

In the Quran there are sanctions against suicide.

And do not kill yourselves. Surely, God is Most Merciful to you. (Quran 4:29)

And do not throw yourselves in destruction. (Quran 2:195)

The Quran makes it clear that human life is sacred. Life cannot be taken without justification and the right to life is inherent in the tenants of Islam. Life itself is a gift from the Creator that we are obliged to care for.

Suicide out of despair of God’s mercy or worldly problems is strictly forbidden. Prophet Muhammad, may God praise him, said:

Whoever kills himself with something in this world will be punished with it on the Day of Resurrection.(Al-Bukhari and Muslim)

It is a major sin and its punishment is subject to the will of God. If He wills, He will forgive it, and if He wills He will punish for it.

Life is an unending succession of moments. At the two extremes there are joyful moments that make our hearts soar and dark moments that plunge us into sadness and worry or even despair.

Gladness and its opposite sadness are part of the human condition, however when we lose control over our emotions we can easily fall into despair. Despair is the feeling that we get when all hope has disappeared and it is a very dangerous situation.

Do not Despair of Allah’s Mercy

God tells us not to despair and particularly not to despair of His mercy. God has not abandoned us in face of the temptations and trials we face in this world; He is ever merciful and has equipped us with potent weapons.

God, the Most Merciful, gives us clear guidelines and promises two things, if we worship Him and follow His guidance we will be rewarded with Paradise and that after hardship we will find ease.

But those who believe and do deeds of righteousness, We shall admit them to the Gardens under which rivers flow (i.e., in Paradise), to dwell therein forever. [It is] the promise of God, [which is] truth, and whose words can be truer than those of God. (Quran 4:122)

So verily, with hardship, there is ease. (Quran 94:5)

When Prophet Jacob was grieving and sad, he turned to God, and the Quran tells us that he beseeched God for relief.

He said: ‘I only complain of my grief and sorrow to God… (Quran 12:86)

Prophet Muhammad also said:

No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but God will expiate for some of his sins because of that. (Al-Bukhari)

The religion of Islam is primarily concerned with making and keeping a connection with the One God. One of the biggest mistakes that people can make is to separate their worldly life from their religious life.

The Sin of Ending One’s Life

The stressful situations that cause us to despair and feel unconnected to God always originate in the affairs of this world, such as emotional issues, financial stress, substance abuse or health issues.

Especially in this new century one of the most common reasons for despair is a sense of isolation or detachment from others.

God has promised us that He is well aware of the situations that we face and He has given us weapons with which to face them.

When it comes to despair, the condition that could in some situations lead a person to contemplate taking his or her own life, we need to dig a little deeper, we need to remind ourselves first and foremost that God is Merciful and that no matter what situation we find ourselves in He is ready to forgive and help.

God the most merciful, compassionate, and beneficent has instructed us to inculcate these attributes and treat each other with respect and fairness. This includes not leaving anyone alone with their problems and worries.

How Important Support and Care Are!

A little bit of support and care might help someone avoid the sin of ending their own life. God also tells us not to mock, scorn, insult, abuse or put down one another.

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith.  And whoever does not repent – then it is those who are the wrongdoers. (Quran 49:11)

Both God and Prophet Muhammad remind us that He will punish those of us who commit injustices or oppress others.

And whoever oppresses (commits injustice) among you, We will make him taste a great punishment. (Quran 25:19)

Prophet Muhammad said: A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever covers the faults of a Muslim, Allah will cover his faults on the Day of Resurrection. (Al-Bukhari)

Thus there is certainly a benefit in treating others well, especially in coming to the aid of friends or family members who are overwhelmed by life’s cruelties and injustices.

However what of the people who feel alone, crushed by circumstance and are teetering on the edge of despair.

How can a person suffering from suicidal thoughts bring themselves back from the brink?

This can be achieved in many ways; firstly by strengthening one’s relationship with God. This is achieved by reading the Quran, being mindful of Him and making lots of du’a (supplication) to God.

Next a person would do well to recognize Satan’s hand in this matter. He whispers frightening scenarios of poverty and helplessness. They are not true for God’s mercy conquers all. Cling to Him and to Islam even in the darkest hour and the longest night.

Along with the weapons mentioned earlier God also gave us Prophet Muhammad, a mercy to all the worlds, to all the people. Trying to emulate him, this will make a despairing person calmer and closer to God.

If we are mindful that God has control over all things and that He ultimately wants us to live forever in Paradise, we can begin to leave our sadness and worry behind.

If we face our fears and anxieties with complete trust in God and if we show patience and gratitude with all our circumstances, sadness and worry will disappear or at least feel lighter. Prophet Muhammad said:

Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him. (Muslim)


Source: Islamreligion.com

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