Principles of islamic faith pdf

You are the Outward; Nothing is over You. You are the Inward; Nothing is inside of You. Help me to pay my debt and keep poverty from me.

Indeed, you are not calling One Who is deaf or absent; Rather, you are calling a Hearer, One very close by; The One Who you are calling is closer to each one of you, closer even than the neck of your riding animal. With regard to the Attributes of Allah, The Glorified, The Exalted, they comprise the center between the denying Jahmiyah19 and the people who shape and create likenesses ahl at-tamthil al- mushabbihah ; And they comprise the center between the Qadariyah20 and the Jabriyah21 with regard to [the acts of Allah the Exalted], and between the Murji'ah22 and the Wa'idiyah23 of the Qadariyah and others without regard to [Allah's threat], and between the Haruriyah24 and the Mu'tazilah25 and between the Murji'ah and the Jahmiyah with regard to [the names of faith and religion], and between the Rawafid26 and the Khawarij27 with regard to the Prophet's Companions.

Allah is Above Everything What we mentioned of belief in Allah included belief in what Allah has revealed in His Book the Qur'an , and what has been continuously reported from His Messenger peace be upon him , and what the early generation of the Ummah unanimously agreed upon: That Allah, The Glorified, is above His heavens on His Throne, exalted above His creatures, and that He, The Glorified, is with them wherever they be and knows whatever they do.

He knows what goes into the earth and what comes out of it and what descends from heavens and what ascends into it; He is with you wherever you are; Allah sees all what you do. All that Allah The Glorified mentioned-that He is on the Throne al-'Arsh and that He is with us-true in itself does not warrant distortion but should be protected from false conjectures, such as thinking that the apparent meaning of His saying "In Heavens" means that heavens contain Him.

This is invalid according to the consensus of all the people of knowledge and faith. Restrain yourselves. Verily, you are not calling One Who is deaf or absent, the One you call is nearer to each of you than is the neck of your riding animal. The Qur'an is the Word of Allah Part of the belief in Allah and His Books28 is the belief that the Qur'an is Allah's Word revealed, not created29, that in Him it originated and unto Him it returns, that Allah truly uttered it, that this Qur'an which He revealed to Muhammad peace be upon him is truly the Word of Allah not the word of any other, that it is not allowable to say it is a narrative of the Word of Allah or an interpretation of it.

That if the people read it or write it in books does not mean it is not the true Word of Allah, The Exalted, because speech is attributed to the one who spoke it initially, not to the one who narrated it. It is the Word of Allah, its letters and its meaning. The Word of Allah is not the words only, without meaning, and not the meaning only, without words. Seeing Allah on the Day of Judgment What we referred to of belief in Him, in His Books, and in His Messengers includes also belief that those who believe will see Him with their eyes, just as they see the sun on a day free of clouds; Just as they see the full moon without obstacle, they will see Him, The Glorified, while they are in the Courts of Judgment; And they will see Him after entering Paradise.

Belief in the Hereafter Chapter Three The Trial of the Grave and Resurrection The belief in the Last Day is a belief in all that the Prophet peace be upon him told of what will happen after death, belief in the grave trial, in the grave punishment and in the grave delight. As for the trial, people will be tried in their graves30 Every one will be asked: "Who is your God? What is your religion? Who is your Prophet? I don't know. I heard the people say something, so I said it.

This trial will be followed either by delight or punishment, until the Big Resurrection al-Qiyamah al Kubra will take place.

The souls will be returned to their bodies and the Resurrection, which Allah has told of in His Book the Qur'an and through His Prophet, and about which all Muslims agree, will occur. The people, naked, barefoot, uncircumcised31, will rise from their graves to face The Lord of The Universe, while the sun moves nearer to them and their own sweat overwhelms them. Then the scales will be set so that people's deeds may be weighed.

Some will receive theirs in their right hands, and some in their left or behind their backs On the Day of Resurrection We shall bring out for him a scroll which he will see spread open. He will be ordered : Read your own record; It is sufficient that you judge yourself today.

So it has been described in the Book the Qur'an and in the Sunnah. As for non-believers, they will not be reminded in the manner of the one whose good deeds and bad deeds are balanced, because they will have no good deeds. Rather their evil deeds will be counted, verified and presented so that they admit to them, and will be punished for them.

Al-Hawd The Prophet's Pool In the Court of Judgment is the Prophet's Pool Hawd with its water whiter than milk and sweeter than honey, its drinking vessels as numerous as the stars, and its length a travel for a month and its width a travel for a month. Whoever drinks from it will never thirst. It is the bridge between Paradise and Hell. People cross it in accordance with their deeds. Some cross as quickly as the eye winks; Some cross as if a flash of lightening; Some cross as if wind; Some cross as a noble horse would; Some cross as a camel rider might; Some cross it running, some walking; Some cross it crawling; And some are snatched and thrown into Hell.

The bridge has hooks to snatch the people according to their deeds. Whoever passes over it enters Paradise. If they cross the Sirat, they will be halted over a bridge between Paradise and Hell to settle accounts between themselves; If they are cleared and purified, they are permitted to enter Paradise.

And he Muhammad peace be upon him has three intercessions to perform on the Day of Resurrection: His first intercession will be on behalf of the people still held for judgment, after all Prophets, Adam, Noah, Abraham, Moses, and Jesus, the son of Mary, have passed over intercession and it reaches him Muhammad.

His second intercession will be on behalf of the people of Paradise in order that they may enter it. These two intercessions are unique to him. His third intercession is to be on behalf of those who warrant Fire. This intercession is for him Muhammad , for all prophets and saints and for others, so that they may intercede on behalf of those who deserve Fire, preventing them from entering it, and on behalf of those who have entered into the Fire, taking them from it.

Space will be left unfilled in Paradise, so Allah will create more people for it, and bring them into it. The Hereafter includes judgment, reward, punishment, Paradise and Hell. These are mentioned in detail in the Revealed Books from heavens, in the tradition of the prophets, and in the inherited knowledge from Muhammad peace be upon him what is sufficient and satisfactory in this regard , and whoever wishes to seek it can find it.

Belief that fate has two parts, each part includes two things: The first part is belief that Allah ,The Exalted, knows what the creatures will do in accordance with His Ancient Knowledge, which He described as being of Eternity; He has known all their states of obedience and disobedience, all their sustenance and their life span. It said: 'What shall I write? The pens had been dried and the scrolls had been folded as Allah, The Glorified, The Exalted, said: "Did you not know that Allah knows all what in heaven and earth?

Verily, all put down in a record. Indeed, that is very easy of Allah. Indeed, it is easy of Allah. He has written in the Pre- served Tablet whatever He has willed: When He creates the body of the fetus and before blowing the soul into it, He sends an angel to it and orders him to write four words, his livelihood, his life span, his deeds, and if he is happy or miserable and so forth. This kind of predestination was rejected by extremist Qadariyah of the past. But these days very few reject it.

The belief in that whatever Allah wills, will come to pass and whatever He does not will, will never occur, that whatever motion or silence is in heaven or earth is by the will of Allah, The Glorified. Nothing takes place in His dominion except what He wills, and He, The Glorified, The Exalted, is capable of all that exists and all that does not exist.

There is no creature on earth or in heaven except Allah The Glorified, is his Creator. There is no creator beside Him and there is no Lord other than Him. With all that, He ordered the creatures to obey Him and His messengers, and He forbade them to disobey Him. He, The Glorified, loves the pious, the doers of good and the just. He is pleased with those who believe and do good deeds; He does not like unbelievers; He is displeased with transgressors; He does not ordain immorality; He does not wish disbelief for His creatures; And He does not like corruption.

You have no will unless Allah ,The Lord of the Universe, so wills. Others who affirm this Attribute of Allah exaggerate it to the extent of stripping the human being of his power and his choice, taking the wisdom and advantage from Allah's acts and rules.

Iman Faith Among the fundamentals of the people of the Sunnah is that religion and faith are utterance and action - the utterance of the heart and the tongue and the action of the heart, the tongue and the limbs - and that faith increases with obedience and decreases with disobedience. In spite of this, Ahl al-Qiblah Muslims are not to be considered unbelievers as a result of their committing faults and sins Ma'asi and Kaba'ir as the khawarij consider them.

However, if one of them attacks the other and refuses to make peace , fight the attackers until they return to the Ordinance of Allah; Then, if they return, make peace between them justly, and act equitably. Indeed, Allah loves the equitable. Believers are indeed brothers, therefore make peace between your brothers. And they do not believe that he will stay in Hell forever as the Mu'tazilah claim. Rather they believe that the transgressor enters under the name of the faith just as Allah has said: "And liberate a slave who is a believer.

He may not enter under the name of absolute faith as Allah, The Exalted, has said: "Indeed, the believers are those whose hearts, when Allah is mentioned in their presence , fill with piety, and whose faith, when His Words are recited to them, increases. As the Prophet peace be upon him said: "The adulterer is stripped of faith while committing adultery, the thief is stripped of faith while stealing, the drinker is stripped of faith while he is drinking and anybody who puts a show of greatness to attract the people's eyes is stripped of faith.

So he is not given absolutely the name of faith , nor is he stripped completely of the name. Forgive our brethren who preceded us in faith. Purify our hearts of any rancor toward the believers. Our Lord, You are Gentle, Compassionate. By Allah in Whose Hand my soul is! They prefer the Muhajirun Immigrants over the Ansar Helpers. They believe that Allah said to the people of Badr - they were over three hundred-: "Do whatever you wish, I have already forgiven you.

All Traditions have indicated, and all Sahabah may Allah be pleased with them all have agreed upon giving priority to 'Uthman out of regard for his allegiance al-Bai'ah , although some of the people of the Sunnah are disputing over whether 'Uthman or 'Ali may Allah be pleased with both of them has the priority, after they the people of the Sunnah had agreed upon giving priority to Abu Bakr and 'Umar.

Some people gave the priority to 'Uthman and kept silent and considered 'Ali to be the fourth. However, some people preferred 'Ali. And some remained neutral. But the people of the Sunnah settled on preferring 'Uthman, even though this matter - the matter of 'Uthman and 'Ali - is not of the fundamentals. The majority of the people of the Sunnah do not consider disagreeing in this matter as being misled.

Rather, it is in the matter of the "Question of the Caliphate" where they consider the disagreeing person to be misled. Ahl as-Sunnah believe that the Caliph after the Messenger of Allah peace be upon him is Abu Bakr; then 'Umar; then 'Uthman, then 'Ali, and that whoever contests the Caliphate of any one of these Imams is indeed more lost than an ass Ahl as-Sunnah should not deal with what happened between the Sahabah of the disagreement, and they must say: Part of the Traditions which are narrated about their faults are untrue, and some of them added to or omitted from, or distorted; The part of them which is true, they are excused from, because either they expressed their personal opinion and were right, or they expressed their personal opinion and were wrong.

Ahl as-Sunnah do not think that each of the Sahabah is infallible of committing grave sins or light sins, but that they are liable to commit general offenses. Nevertheless, to them belongs priority in accepting Islam and in doing good deeds which qualify them for forgiveness of what they may have committed, to the extent that their offenses are forgiven.

The same offenses will not be forgiven of those who come after them because they as-Sahabah have a credit of good deeds which erase the bad deeds, a credit the generations after them do not have. It has been confirmed by the saying of the Messenger of Allah peace be upon him : "That they are the best of all generations," al-Bukhari and Muslim and: "That the pint of charity any one of them might have given is better than a pile of gold the size of Mount 'Uhud if it is given by anyone who comes after them.

But if this is the case in actual offenses, what about matters in which they were mujtahids formulating independent decision in legal or theological matters? If they were correct in their ijtihad they will receive double reward and if they missed they will receive one reward and the missing is forgiven for them. Furthermore, the objectionable amount of their deeds is negligible in comparison to their virtues, their merit is in belief in Allah and His Messenger, the jihad in His Path, the Hijrah emigration from Makkah to al-Madinah, the support for the Prophet and the faith, the valuable knowledge and the good deeds.

Whoever studies the life of the Sahabah objectively, with insight and with what Allah bestowed upon them of virtues, will no doubt discover that they are the best of all people after the Prophet peace be upon him , that there never was and never will be their like and that indeed they are the choicest of the generations of the 'Ummah which is in itself the best of all nations and the most honorable in the eyes of Allah ,The Exalted.

Ahl Al-Bait The Prophets Family Ahl as-Sunnah should love the Prophet's family, give them support, and honor the Prophet's will in regard to them, as he said at Ghadir al-Khum: "I ask you by Allah to take care of my family I ask you by Allah to take care of my family. They will never be believers until they love you for the sake of my relationship to you. And [A'ishah], as-Siddiqah, the daughter of [Abu Bakr] as-Siddiq may Allah be pleased with her and her father , of whom the Prophet peace be upon him said: "A'ishah's superiority over women is like the superiority of ath-Tharid a dish of sopped bread, meat and broth over the rest of the food.

They should forsake the Nawasib37 doctrine those who harm the Prophet's Family verbally or actually. Karamat Al-Awliya' The Miracles of the Saints Among the fundamentals of the people of the Sunnah and the Community is the belief in the miracles of the saints Karamat al- Awliya : Allah created supernatural acts through them in all aspects of life, revelations Mukashafat , power, and impressions.

This is known of ancient nations in Surat al-Kahf chapter 18 and in other Qur'anic chapters and is known of the early men of this 'Ummah amongst the Sahabah and the Tabi'un and amongst the rest of the generations of this 'Ummah. It will be with them to the Day of Resurrection. Hold on to it firmly. And beware of heretical innovations bida' because each heretical innovation bid'ah is a falsehood and each false- hood is a deviation from the right path. Because of all this they are called the People of the Book and the Sunnah.

They are called the People of the Community because community means unity and its opposite is disunity. The term Jama'ah became a name for the unified people themselves and al-Ijma' consensus is the third pillar on which people depend for 'ilm knowledge and din faith.

By these three pillars Qur'an, Sunnah, and Ijma' is measured all that people follow of inward or outward words and acts which have any relation to din faith and to the controlled ijma' of the righteous ancestors since after them the disagreement increased, and the 'Ummah dispersed. Brotherhood Among Muslims Chapter Six By these fundamentals, then, they bid good deeds and forbid objectionable deeds in accordance with what the Shari'ah ordains.

And they believe in practicing Hajj pilgrimage and Jihad struggle for the cause of Allah , in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers.

They believe in advising the 'Ummah, and they indoctrinate themselves with the Prophet's saying: "A believer is for a believer just as all the parts of an edifice support each other. And [they indoctrinate themselves with] the saying of [the Prophet] peace be upon him : "The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness.

They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet's saying: "A perfect faith belongs to a believer with good manners. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression.

They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book The Qur'an and the Sunnah. Their "path" is the religion of Islam, for which Allah sent Muhammad peace be upon him. But for all this, the Prophet peace be upon him foretold: "That his 'Ummah will split into seventy-three factions, all of them in Hell except one: The Jama'ah the Community.

These are the victorious ones about whom the Prophet peace be upon him said: "A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment. Sunni believe that the head of the Islamic faith should be chosen by consensus.

The core beliefs of the Islamic faith center around self-mastery, discipline, and submission to the will of Allah. Beekun , identified five key axioms that govern the ethical philosophy of Islam. This unity is the vertical dimension of Islam. In order to produce the optimal social order, that balance is achieved through conscious purpose. This balance becomes the horizontal dimension of Islam. Ali and Al-Aali explain that Islamic ethics IE specifically opposes the creation of an organizational benefit at the expense of society and suggests a strong social responsibility and obligation for commerce.

Solomon, which contrasts with the Milton Friedman argument that business exists solely to make a profit. Social responsibility encompasses obligations to protect the natural environment, honoring duties owed to stakeholders, and contributing to the general social welfare of society Beekun, , Benevolence, or ehsan in Arabic, sets the standard for ethical conduct.

Distinguishing IE from free-market capitalism, Ali clarified that the emphasis of IE is on responsible conduct and the creation of societal good rather than personal self-interest.

The axiom of benevolence impacts commercial dealings in six ways that reflect kindness, generosity, and a commitment to helping others in need. If a person forgoes the profit, that is all the better. It is not praiseworthy to pay a rich man more than his due when that person is notorious for charging high prices. These benevolence standards reflect the ideal in Muslim commercial dealings and are actions that honor Allah by treating others with kindness and respect.

For all Muslims their actions or behaviors in the Islamic moral code are described in five different categories or classes which relate not only to business dealings but to all facets of Muslim life Beekun, , Such actions include praying five times a day, fasting, and giving alms to the poor or needy.

These actions may include such things as additional voluntary prayers, fasting beyond Ramadan, and other benevolent actions not mandatory under the law. For example, a Muslim may like a certain type of food that is not forbidden or participate in an activity that is not expressly forbidden.

For example, smoking is not expressly forbidden but is looked down upon. Adultery, murder, and drinking alcohol are examples of such prohibited behaviors. For Muslims, what is lawful is both wholesome and pure. In addition, what is lawful is also moral and that which is unlawful is also immoral Beekun, , Islamic beliefs about women are often misunderstood by members of other cultures. Before the rise of Islam, Arabs lived in a patriarchal society.

Muslim women may vote, obtain an education, enter into the professions, and serve in political office. The concept of honor killings of women who engage in premarital sexual relations is not supported by Islamic teachings. Female genital mutilation which is practiced in some countries where there are high Muslim populations is a cultural rather than a religious practice.

Youssef found that the Islamic Work Ethic IWE was a significant moderator between organization commitment and job satisfaction in a study of United Arab Emirates employees. The IWE encompasses a broad integration of philosophical, economic, social-psychological, and spiritual elements Kazmi, Khan and colleagues explained that IWE is heavily influenced by justice theory. Musaleen and colleagues found that IWE mediated the relationship between trust and knowledge sharing in organizations and Murtaza and colleagues found that IWE positively impacted both knowledge sharing and extra-mile organizational citizenship behaviors.

Kumar and Raduan found a public sector correlation between IWE and innovation within organizations. The impact of IE and IWE on organizations focuses on honorable behaviors that seek the optimization of wealth creation in a manner that most benefits society. Comparing the IE with modern theories of governance, IE fits closely with stewardship theory, inasmuch as stewardship theory calls for honoring duties to all stakeholders and seeking to honor long-term wealth creation for society and all stakeholders.

Relating governance to leadership, Beekun and Badawi explain that the two primary roles of a leader are those of servant-leader and guardian-leader. Leaders do not seek followers but followers seek them out. Leaders seek for consensus and to incorporate the collective wisdom of others. These five attributes enable leaders to seek noble goals, the betterment of others, and the integration of the secular and the sacred in the lives of those being served.

It is in honoring this moral purpose of improving the lives of followers that Muslim leaders incorporate IE into their leadership actions. Comparison: Islamic Ethics and Other Ethical Perspectives Although ethics are the moral principles that differentiate right from wrong, Khan, et al. Table 1. Both respect the to profit making. Religion on legal issues, as well as Locke in dealings with rights. Universal Rules Inspired rules Universal rules In the IE, their religion Acknowledge and respect Kant govern action, and values impact establishes the the religious principles and resulting in the organizations and foundation for universal rules that form the basis of greater good for leaders.

Economic Seek the maximum Acknowledges the Wealth creation and Stress the benefits accruing Efficiency output of needed importance of value is viewed in terms to society and respect for Adam Smith goods and the wealth creation of benefits to society principles of the Islamic maximization of and value.

Distributive Avoid taking any Organizations IE views justice as Identify benefits for all of Justice Rawls actions that harms owe individuals procedural rather than society and focus on the least of us in fair treatment at distributive. The rights procedural justice and fit any way.

Ethic of Care Emphasize Honors IE emphasizes the Recognize and honor Gilligan honoring interpersonal importance of caring interpersonal relationships, relationships, relationships and about others and obligations, and caring for others honoring honoring relationships responsibilities in dealing and being obligations to and responsibilities. Ethic of Seek to achieve Acknowledges IE emphasizes the Acknowledge the Self-Mastery personal importance of importance of importance of business Maslow self-mastery and helping self-discipline, programs, policies, and self-actualization to individuals to self-mastery, and the systems that promote thereby serve the become their best acquisition of qualities employee growth and world that enhance service to self-mastery.

At the same time, IE also focuses on helping individual organizational members to become their best while seeking to protect their rights as individuals. Summarizing the IE system, Beekun , explained that it consists of eight fundamental elements: 1 Actions and decisions are judged to be ethical depending on the intention of the individual. Lawful intentions or halal, cannot make forbidden actions, or haram, acceptable. Islamic psychology emphasizes on making humans responsible for their inner soul activities, which lead either to felicity or destruction.

Since religion is an intellectual property, then the study of mind is also a spiritual and intellectually property. Based on interviews and discourse of the Muslim Brotherhood members, this book offers a comprehensive overview of the ways in which their historical heritage is appropriated and continued beyond the movement's internal tensions and pretension to represent the Islamic orthodoxy. This is the first English translations of one of the most popular manuals of Islam ever written.

It is divided into seventy-seven chapters, each dealing with a major aspect of Islam, giving the relevant Quranic verses and authentic Hadiths for each. The book is an essential tool for all English-speaking Muslims.

Author : M. The wisdom of one of the greatest scholars of Islam can be a companion on your own spiritual journey. Considered by many to be the all - time greatest scholar of Islam, Imam Abu Hamid al - Ghazali - was also one of the foremost sages of theology, philosophy and Sufism.

His writings on the interrelation of law, theology and mysticism were central in establishing Sufism as a core dimension of orthodox Islamic practice. Muslim communities all across the world today still base much of their practice of Islam on Ghazali's writings. The Forty Foundations of Religion, Ghazali's own summary of his magnum opus, The Revival of the Religious Sciences, serves as a brief and powerful summary of Islamic faith, worship, law and spirituality.

It outlines the basis of Islamic belief, the foundational matters of ritual and practice, and the character traits a person must cultivate and avoid in the perfection of faith. Now you can experience the wisdom of Ghazali even if you have no previous knowledge of The Forty Foundations of Religion or Islam. This SkyLight Illuminations edition - the first publication of significant portions of The Forty Foundations of Religion in English - provides original translations of selected highlights accompanied by insightful commentary that makes the core message of this great spiritual master relevant to anyone seeking a balanced understanding of Islam.

Most Christians have a limited understanding of the Muslim faith and are ill-prepared for discussions about Islam with their friends and neighbors, not to mention discussions with other Muslims. This book is an introduction to the beliefs and principles of the Islamic faith so that we can be better prepared for dialogue with this rapidly growing religion and those who are welcoming this potentially dangerous faith into American culture.

What every Muslim must know about his religion. He also covers the other important topics like Taharah, the life of the Prophet, Hadith studies, etc. This is a highly valuable book for every Muslim. In its first thousand years - from the revelations given to Muhammad in the 7th century to the great Islamic empires of the 16th - Islamic civilization flourished.

While Europeans suffered through the Dark Ages, Muslims in such cities as Jerusalem, Damascus, Alexandria, Fez, Tunis, Cairo and Baghdad made remarkable advances in philosophy, science, medicine, literature and art.

This work explores the first millennium of Islamic culture, seeking to shatter stereotypes and enlighten readers about the events and achievements that have shaped contemporary Islamic civilization. They describe the golden age of the Abbasids, the Mongol invasions, and the great Ottoman, Safavid and Mughal empires that emerged in their wake. Their narrative, complemented by excerpts of the Koran, poetry, biographies, inscriptions, travel guides, and a 13th-century recipe, concludes with a brief epilogue that takes us into the 20th century.

This text outlines for the first time a structured articulation of an emerging Islamic orientation to psychotherapy, a framework presented and known as Traditional Islamically Integrated Psychotherapy TIIP. TIIP is an integrative model of mental health care that is grounded in the core principles of Islam while drawing upon empirical truths in psychology.

The book introduces the basic foundations of TIIP, then delves into the writings of early Islamic scholars to provide a richer understanding of the Islamic intellectual heritage as it pertains to human psychology and mental health.

Beyond theory, the book provides readers with practical interventional skills illustrated with case studies as well as techniques drawn inherently from the Islamic tradition. A methodology of case formulation is provided that allows for effective treatment planning and translation into therapeutic application. Throughout its chapters, the book situates TIIP within an Islamic epistemological and ontological framework, providing a discussion of the nature and composition of the human psyche, its drives, health, pathology, mechanisms of psychological change, and principles of healing.

Mental health practitioners who treat Muslim patients, Muslim clinicians, students of the behavioral sciences and related disciplines, and anyone with an interest in spiritually oriented psychotherapies will greatly benefit from this illustrative and practical text. With everything going on around us, it is difficult to focus on what truly matters. We are often overwhelmed in our lives; so focused on the details that we forget the big picture.

It is important to take a step back and take a look at the master plan. There is more to life than the little annoyances, the daily grind, and even the temporary moments of happiness we may experience. This book is divided into six parts. The intention of each part is to help us take a step back and refocus our energy and attention on a Muslim's true-life purpose, thus helping us impalement our Islamic faith accurately.

The first part is, "The Purpose of Life. We must fully understand why we are here and what Allah SWT wants from us. Understanding the purpose of life helps us to have balanced lives and to have patience towards the less desirable moments in our lives, keeping in mind our priorities and duties assigned to us by Allah SWT.