MY Voice Volume 11 Issue 1 Cultivating the Garden of my Mind

CultivatingTheGarden OfMYMind CultivatingTheGarden Ofmymind

The Metaphysics Of Mindfulness

Editor in Chief Fardowsa Ahmed Head Editor Aamna Idrees Assistant Editor

Marium Imran, Hafsah Satia Section Editors Aisha Hussaini, Firdose Khan, Zoha Ameen, Yasmin Said Head Designer Hamdi Abdi Assistant Designer Nura Rasoul

POETRY:

Designers: Fatima Sheikh, Imaan Muhammad, Mashal Nihal, Noora Patel, Tasnim Al Shebani 6 8 10 12 18 4 9

Dear Reader,

As Salamu Alaikum

I hope this issue fnds you in the best of health and faith. At the moment, we are in the midst of a mental health crisis, with the World Health Organization declaring mental health as an urgent priority. This is partly attributed to the detrimental effects of the COVID- 9 pandemic. More than ever, there is a need to place our psychological wellbeing high on our list of priorities. In this issue, titled Cultivating the Garden of My Mind, our writers pen a thoughtful ode to mental health. The title of this issue evokes the notion that our minds can become an environment that nurtures all kinds of thoughts: those that are beautiful, kind, and hopeful. In this way, our mind refects the environment we choose to provide.

Our writers delve into the theme of mental health in numerous articles. Our An Apple a Day article explores the Islamic perspective on mental health, with the ayah “And do not kill yourselves (nor kill one another). Indeed Allah is to you ever Merciful.” Through this, we understand the importance of valuing your own well-being, which is not limited to spiritual or physical, but also encompasses your mental health. Another Qu’ran and Hadith Gems piece provides a toolkit to those going through diffculty, using supplications that are sacred, timeless, and provide healing.

MY Perspective critically examines what the rising number of ADHD diagnoses mean, addressing the fact that, although seemingly at an all-time high, the increased diagnoses and awareness around ADHD are a good thing. Keepin’ It Green refects on the numerous ways that incorporating greenery into your life improves wellbeing, while another article discusses how mindfulness and selflove increase kindness, compassion and overall well-being. After refecting on this issue, you’ll understand that our mind is an incredible gift from Allah SWT, and learning how to care for it is an act of worship. No matter what may be going on in the world, let us not forget to that our mental wellbeing is essential, and that we cannot care for others without caring for ourselves.

Yours truly,

Fardowsa Ahmed Editor-in-Chief

AN INTERVIEW WITH

Several youth at MY Voice Canada had the pleasure of sitting down with A. Helwa to interview her. A. Helwa is the author of several best - selling books; her international best -selling tome Secrets of Divine Love is widely regarded as a spiritual classic and has been translated into multiple languages. The following interview has been condensed for clarity.

Q. In reading Secrets of Divine Love, I was wondering how you defne love and how can we cultivate it in our relationships with others and ourselves?

Hubb, one of the [Arabic] words for love, comes from a word for seed. In a lot of ways, love is like a seed. When you bury a seed, farmers will tell you that there's a lot of tenderness, love and care for that soil and you water it with kind words. If it’s in your relationship with Allah1, you water it with praise.

The light of revelation is the piercing light that allows us to grow. To be in close proximity to these blessings and gifts from Allah. It changes us, just like light changes the seed it touches.

And so on the one hand, love is a seed we plant. On the other hand, love, is death. It is dissolving the ego or veil before the Divine presence. Bowing and saying, “I give up my preferences. I give up my preferences to receive what Allah has called me to, knowing that the one who's created this entire world is going to know what's best for me.”

BYFARDOWSAAHMED,26 &SARAANSARY,29

Q. How do you personally defne surrender and what practices do you recommend for cultivating surrender in our daily lives?

One of the most powerful things that I think is often overlooked in ritualistic prayer is when we bow. Like if you really take in the teaching of the bow, what I mean by the bow is when your hands are on your knees. And you bow, and you look at the space between your feet, and you recognize just how small of a space your body occupies. It doesn't mean you don't matter. It's just to orient yourself to one element of your existence, which is, you are so small in this vast universe.

It reminds you who you are, and yet despite how small you are, the Creator of existence chose to make you a representative. Surrender means to lay down your life in a way, open your hands wide and say: Allah, I have nothing that's my own. Everything that I have is alone what You sent for me to get to know You.

So in many ways, surrender is about a reminder. Of who you are, and it is a reminder and intention and prayer to open your hands, to let go of the things that you're desperately holding on to, and to say, “Al Waqeel, the trustee, I trust you. I hold on to your rope alone, because I know that if I anchor it to anything other than you, I'll be lost at sea.”

And so, when you're struggling with surrender, go out into nature, look at the wide expanse of the sky. Look at the moon; how far it is, yet it still shines. Learn about astronomy, and the galaxy, see how vast it is, how huge, so you're reminded of who you are.

Surrender is baked into living a life of joy and contentment. Without it, you cannot be content because contentment is acknowledging that what Allah has planned for you is the best. And in order to really allow joy and contentment in your life, you have to remind yourself who you are and how you will never have control.

Q. You've spoken about the importance of tapping into our inner wisdom to fnd our true calling in life. What advice would you give to someone who is struggling to identify their purpose?

A. HELWA A. HELWA SECRETS OF DIVINE LOVE LOVE

Hmm. Well, I would say that, frst of all, to have a sense of gratitude for even asking that question. I think that's the beginning of the journey. The way I like to say that is like, a rose sends its fragrance out so that you fnd it, in a way. The fragrance from the rose is the answer. Rumi says that water seeks the boat just as much as the boat seeks water. So that's the frst thing I would say. The second is I would say is to pray. Ask Allah, make du’a: I feel like there's a space inside of me that longs to be flled but isn’t. Can you guide me to my purpose? And then the third thing after that is that Rumi also has another thing; if you want to fnd your purpose, ask yourself what hurts or breaks your heart the most.

Q. What is the overall message behind your book?

People ask me: What is the Secrets of Divine Love about? I’m always wondering how to answer that. And then I realized the intention behind the book was to remind people they're loved, and that God loves them. He has orchestrated this incredible existence to show us to allow us to experience that love by giving us the freedom to choose. When I wrote this book, I was hoping that one person would get this who needed it. Everything else that came after was by the grace of God, a beautiful reminder. I hope this serves anyone who's inquiring about how to fnd their purpose.

1God 2Supplication

TOUGH TIMES TOOLKIT

By Sara Ansary, 29

Life is a journey, coloured by moments of triumph and moments of despair. And in the pursuit of spiritual fulflment, we fnd ourselves drawn to the power of prayer. They are more than just words. They represent a direct line of communication to our creator; a means of seeking forgiveness, guidance, and protection. Every single letter is imbued with a spiritual power that transcends our material world, offering a glimpse into our Lord’s infnite wisdom.

As we recite, we open ourselves up to a deeper understanding of our faith. We fnd the courage to face any challenge that comes our way, fully aware that we are never alone. Let us turn to these sacred supplications as a source of comfort and guidance, helping us navigate the journey of our lives with grace.

Dua for patience and strength

“O Allah, make me content with what you have provided me, send blessings for me; Therein, and replace for me every absent thing with something better.”(Bukhari)

Dua for protection

“O Allah, I take refuge in you from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being overpowered by others.” (Bukhari)

Dua for Guidance

“O Allah, suffce me with what You have allowed instead of what You have forbidden, and make me independent of all others besides You.” (Tirmidhi)

Dua for Inner Peace

“O Allah, I hope for Your mercy. Do not leave me to myself even for a blink of an eye. Correct all of my affairs for me. There is none worthy of worship except You.” (Muslim)

Dua for forgiveness

“There is no deity but you. Glory be to you! Verily, I have been among the Wrongdoers.” (Quran :87)

When reciting duas, it is essential to understand the meaning behind the words, and recite with sincerity. Do not underestimate the power of this simple yet profound act of turning to Allah. By making dua, we are acknowledging our own vulnerability and our dependence on a higher power. And it is through this humble act of seeking that we can tap into the infnite mercy and love of our Creator. So let us make dua a regular part of our lives, not just during tough times, but always. Let us strive to be people of constant remembrance and gratitude, and let us never forget that even in our darkest moments, we are never truly alone. The doors of mercy are always open, and Allah SWT is always listening. Let us turn to Him with sincerity and faith. May He grant us from Himself the strength and guidance we need in order to navigate our world with the best of ourselves, Ameen.

THE BELIEF OF A BELIEVER

THE belief oF A BELIEVER

BY FARHEEN KHAN, 21

As the LGBTQ+ space only grows in the West, Muslims will continue to question their capacity of participation in this space. e confusion of young Muslims is not only valid, but a sign of their earnest e orts at thinking deeply about the spirit of Islam alongside the socio-political landscape of their home, Canada. Many older people forget the complexities of their own day, and instead fall into the trap of referring to the easy East-West binary to explain the rights and (more o en) wrongs of the “modern day” or “Western society.” However, what this binary actually ends up doing is prioritizing culture over religion and so, misses out on both the nuanced answers that the Islamic canon provides and absolves people of the responsibility of doing the hard work of spiritual scrutiny and self-re ection.

Taking this into account then, perhaps there should not be so much panic about ‘how to educate our children’ with regards to their navigation of the LGBTQ+ space because the answers, both simple and complex, are in the Quran.

Our primary story for reference in this case is that of Prophet Lut (peace be upon him) and his family, which includes his wife and children as well as his aunt and uncle, Sarah and Ibrahim (peace be upon them). Not being an Islamic scholar, I can’t declare any broad conclusions from this story but, I can only o er a few observations that we can extrapolate. Firstly, Lut (peacebeuponhim) was the only Prophet sent to an unfamiliar community – all other Prophets were commanded to preach to their own people and therefore, were never in such an abject minority as him. and volatile outdoor spaces.

Secondly, there is no quali cation and distinction between controlled indoor spaces . is is shown through the example of Lut’s (peacebeupon him) wife, the keeper of his home, who was actively invested in aiding her community against her husband.

So, Lut (peace be upon him) had to contend with beliefs fundamentally opposite to his own both in the public and domestic sphere: his positionality embeds him rmly within the community and also apart from it, and we can speculate with what patience, rmness and diplomacy he had to handle his movements both in the home and outside of it.

Lastly, the matter of Ibrahim (peace be upon him) pleading with the angels for the people of Lut shows, according to Ibn Kathir’s tafsir1, that in his eyes the existence of even one believer in the community is enough to defer punishment for the rest.

ere are many more observations to be made here, of the nuances that the Quran o ers, and I would encourage all those looking for the sensitivity required for this issue to delve deeper into this amazing resource, to cultivate a holistic and well-versed understanding of our deen. Our minds are our greatest ally, and it is important to be honest, mindful and critical of the world around us in every space

ADHD ADHD:

BY FARIA MALIK, 29

Sa aishavingahardtimelately.Sheusedtohave noissuewithschoolworkinhighschool,butsinceentering university,she’sconstantlyhavingtorequestextensions. She’sfallingbehind,rapidly.Herbedroomisamess,andshe frequentlyforgetstocompletechores.She’stiredofbeing perceivedaslazyandforgetful.Herfriendsarefrustratedat howmuchsheinterrupts,andhowshetellsstories–witha billiontangentsandthelongestpossibleroutetothepoint.

She’sbeguntothinkeveryoneelseisbetteratbeing aperson.Herself-esteemplummets,andshe ndsherself anxiousanddepressed.

ADHD is trending. Since the pandemic, diagnoses have soared, with apps like Tiktok and Twitter popularizing ADHD so much so that getting a diagnosis because of social media has become a meme. Google search trends indicate a stark increase in ADHD searches since the pandemic. Is that a bad thing? Fears abound in the court of public opinion. Are youth at risk of being overdiagnosed and overprescribed stimulant medications, all because a few posts on social media have convinced them that they have ADHD? Studies on stimulant medication are conclusive—it works. Is that the draw?

Sa a keeps coming across videos on Tiktok about ADHD. “ ree signs you may have ADHD.” “Put a nger down: ADHD edition.” She’s surprised at how relatable each video is. Maybe she’s struggling with schoolwork and chores, not because she’s lazy, but because she has executive dysfunction. Maybe she has a hard time remembering deadlines or paying her phone bill because of issues with object permanence. Maybe she’s struggling more than others because she has ADHD too.

e rise in ADHD diagnoses is a good thing. With increased access to information, people are better informed, and more likely to seek appropriate medical care. It used to be that ADHD conjured the image of a young, hyperactive, white boy. Now, it’s become clear that ADHD impacts women and minorities too, and that it doesn’t disappear in childhood.

It’s also become clear that where males are more likely to present as hyperactive, females are more likely to have the inattentive type of ADHD. As underrepresented populations seek formal help, it’s natural to see an upward swing in diagnoses.

Sa a tells her parents she’s considering seeing a doctor about ADHD. Her parents worry about what others might think. ey tell Sa a about duas to read to help her get through her problems. She does as they ask, but time passes, and she still feels like something’s wrong.

People with ADHD struggle with organization, time management, and impulsivity, which puts them at higher risk for divorce, dropping out, car accidents, substance abuse, depression, anxiety, and suicide. Getting a diagnosis isn’t a pipeline to stimulant medications. When you understand how your mind works, you can work with your doctor to assess de cits and seek appropriate treatment. Whether or not you try medications, time management strategies, academic and professional concessions, and the guidance of a quali ed physician can drastically improve your quality of life.

1https://trends.google.com/trends/explore?date=all&q=ADHD* 2https://www.psychiatrictimes.com/view/problems-overdiagnosis-and-overprescribing-adhd 3Giuliano,K.I.M.B.E.R.L.Y.,andE.R.I.C.Geyer."ADHD:Overdiagnosedand overtreated,ormisdiagnosedandmistreated."ClevelandClinicjournalofmedicine84.11(2017): 873.

4BozinovicK,McLambF,O’ConnellK,etal.U.S.national,regional,andstate-speci csocioeconomic factorscorrelatewithchildandadolescentADHDdiagnosespre-COVID-19pandemic.SciRep. 2021;2008;11(1):2.doi:10.1038/s41598-021-01233-2.CokerTR,ElliottMN,ToomeySL,etal.Racialand EthnicDisparitiesinADHDDiagnosisandTreatment.Pediatrics.2016;138(3):e20160407.doi:10.1542/ peds.2016-0407. 5XuG,StrathearnL,LiuB,YangB,BaoW.Twenty-YearTrendsinDiagnosedAttention-De cit/HyperactivityDisorderAmongUSChildrenandAdolescents,1997–2016.JAMANetwOpen.2018;1(4):e181471. doi:10.1001jamanetworkopen.2018.1471. 6QuinnPO.TreatingadolescentgirlsandwomenwithADHD:gender-speci cissues.JClinPsychol.2005 May;61(5):579-87.doi:10.1002/jclp.20121.PMID:15723425. 7FadusMC,GinsburgKR,SobowaleK,etal.UnconsciousBiasandtheDiagnosisofDisruptiveBehavior DisordersandADHDinAfricanAmericanandHispanicYouth.AcadPsychiatry.2020;44(1):95–102.doi: 10.1007/s40596-019-01127-6. 8Dua:AsupplicationtoGod. 9ZayatsT,NealeBM.Recentadvancesinunderstandingofattentionde cithyperactivitydisorder (ADHD):howgeneticsareshapingourconceptualizationofthisdisorder.F1000Res.2019;8doi:10.12688/ f1000research.18959.2..F1000FacultyRev-2060.

Beloved BY

LULA

And what can I possibly say of you, Mercy on all Mankind e Teacher

And e Beloved.

I love you more than I love myself. I study you, learn from you and yet I am nowhere near Your example

Your perfection

How can I ever face you?

I pray to perfume

Others with love, kindness, patience And mercy

Like you spent eternity

Doing You are the blueprint, Ya Mustafa,

And I am the architect

Trying to build with your Map in mind

I hope someday I can face you And deserve your intercession

On my behalf.

I pray to meet you, Beloved.

May peace and blessings

Always be upon us

From You.

The Honour

slowly cherrying to the

this greyed state of mind crunching beneath boots of the soldiers occupying more of his time than the bones of his hurt grinded by fear, made to protect what should be le alone — here, red thumping metronome rushes to head turns to black dust, turns to ash the thick brown of soil humming in its life-gone nothingness rusts from gold to dust, the shelves of the abandoned self the father sets a bet: bends at the waist teaches the art of bare survival to his next of kin a state of fear found between the teeth of his hurt and grinding ribs: this fury this summoning of sorts this beast canaries coal-mines from every generation before —a lush-turned-barren wasted land grandfathered a title never given to another before: Graveyard of Empires, Afghanistan where the himalayan soils may not carry the same smile as before, he says the pain a paint of her age on every rocky shore and heaven (for what it curates) jannah, paradise in the sky and at its core becomes a destination described as the sweetness of faith where no strip of land is aged by the mines planted years of trees before, no water can be described with the same taste the victory, the coolness of heart and mind’s eye granted to those who lost more than their home in honour of defending the lessons of their dome against the world’smisguidedpeculiar,ways.

A SERENE WAY

BY INAYA FARAZ, 14

Weare all going to die one day. at, everyone, Muslim1, and the majority of non- muslim alike know. is thought can bring a sense of anxiety, worry, and fear to some, as it should. Anybody can die at any stage in life no matter the age, and nothing can protect them because it is Allah2 (SWT)’s3 will. Let me ask you this question: are you ready to die? Are you con dent that you are ready to face the One who created you?

e Day Of Resurrection will be the time when all of humanity will be restored to its original physical form. Everything that Allah (SWT) created on earth will come to an end at some point. Every human being, from the past to the present, will be resurrected and their actions thoroughly investigated. is is known as the "Day of Judgment" and is every Muslim’s core belief. Allah (SWT) Himself says: "But when there comes the Deafening Blast- that Day a man will ee from his brother, and his mother and his father, and his wife and his children. For each one of them, that Day will have enough preoccupations of his own. Some faces, that Day, will be bright– laughing, rejoicing at the good news. And other faces, that Day, will have upon them dust. Blackness will cover them. ose are the disbelievers, the wicked ones.” (Quran 80: 33-42)

Allah (SWT) has made mankind forgetful on purpose. is makes us more prone to Shaytaan’s4 traps, resulting in comitting sins. With our current lifestyles, we may not even realize that we are engaging in activities that are not sanctioned by our religion or belief virtues. e sins may appear minor and harmless, but they are heavy and ultimately harmful to us on our scale of deeds. Not lowering our gaze, listening to music, swearing, bad company, and even talking disrespectfully to our parents can all be considered sins. Yes, today's youth are regularly exposed to these things, but we as Muslims should be aware that they can really weigh us down when it matters the most. ere is, alhamdulillah, a solution. Looking at Allah's 99 divine attributes, we can see that the names Al-Ghafur, Al-Gha ar, and Al-Gha r are similar. What are the meanings of these names? ese three names all refer to Allah's mercy. e name Al-Gha r means "Forgiver," whereas the names Al-Ghafur and Al-Gha ar are more emphasized, indicating that Allah is Most forgiving and frequently forgiving. ese three names appear in the Quran 97 times when combined. Allah (SWT) himself says: “Declare (O Muhammad s.a.w) unto My slaves, that truly, I am the O -Forgiving, the Most-Merciful”. (15:49)5

To elaborate a little bit more about the greatness of Allah, and how merciful He is, ponder on this Quranic verse and its little description of mercy. “Say My slaves who have transgressed against themselves (by committing evil deeds and sins) Do not despair of the Mercy of Allah: verily He forgives all sins. Truly He is O - Forgiving, Most Merciful.” (39:53)6. In another beautiful Hadith7 narrated by Abu Huraira (R.A): “I heard Allah’s Apostle (PBUH) saying, “Allah divided Mercy into one-hundred parts and He kept its ninety-nine parts with Him and sent down its one part on the earth, and because of that, its one single part, His creations are Merciful to each other, so that even the mare li s up its hoofs away from its baby animal, lest it should trample on it.”8

ere are many great duas out there, but two of the simplest and easiest to remember, in my opinion, are “Rabbigh r warham wa Anta khayrurrahimin.” which translates to, “My Lord, forgive and have mercy, and You are the best of the merciful.” is dua is also just as simple: “Allahumma inni as aluka husnal khatimah” which translates to, “O Allah, I ask You for a good end to my life.” Subhanallah, these are just beautiful duas, and they take almost less than a minute to recite. We must learn to recite these in our daily lives and continue to seek Allah’s mercy in the Herea er. No good deed will go unnoticed in Allah’s eyes, no matter how small or big. e Quranic verses, Hadiths and Duas mentioned in this article, are just more proof of how merciful our Lord Allah (SWT) can be, and no Muslim should feel that their good deeds are going unnoticed. If no one is watching you, remember that Allah (SWT) always is.

1 A

5 Repentance or Forgiveness. LEARN ISLAM. (n.d.).

6 International, S., Ali, Y., Maududi, A. A., Khan, M., Pickthall, Ghali, D., Haleem, A., & Junagarhi, M. (2023, January 27). Surah Zumar Ayat 53 (39:53 quran) with Tafsir. My Islam.

7 A collection of traditions containing sayings of the prophet Muhammad which, with accounts of his daily practice (the Sunna), constitute the major source of guidance for Muslims apart from the Quran.

8 Sahih al-Bukhari 6000 Book 78, Hadith 31 Sahih al-Bukhari 6000- good manners and form (al-adab)- kitaabul adab - sunnah.com - sayings and teachings of Prophet Muhammad (s.a.w). (n.d.).

TO THE HEREAFTER

follower of the religion of Islam

Muslim name for God

e Most Glori ed, the Most High in Arabic

Satan or Devil in Arabic

THE METAPHYSICS OF MINDFULNESS METAPHYSICS

You may have heard the term mindfulness often lately, particularly in wellness spaces. Mindfulness refers to being “a mental state achieved by focusing one’s awareness on the present moment.” A growing body of neuroscientifc research provides evidence that mindfulness enhances cognition and attention, reduces stress and anxiety, and even improves pain perception. However, while secular mindfulness focuses on being conscious of sensory, mental, and emotional experiences, it doesn’t acknowledge metaphysical realities, which are foundational to Islamic mindfulness. In Islam, we are told of the hadith,

“O young man, I shall teach you some words [of advice]: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will fnd Him in front of you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].”

This is a type of mindfulness that encompasses God-consciousness, and centers Allah at the forefront of our lives. In Arabic, mindfulness is termed Almuraqabah, which translates to meditation, or “being in a complete state of vigilant self-awareness in one’s relationship with Allah in heart, mind, and body.”

In acknowledging we are graced by the Divine presence, there is the potential for our mental, emotional, and spiritual dimensions to intersect and derive beneft from one another.

The following are a few ways to incorporate mindfulness into our lives:

11

Start and end your day with morning and evening rememberance.

Read these du’as with intention and be mindful with every word you say. These supplications address all our concerns, whether they pertain to dunya or akhirah. Read the translations so you are fully cognizant of the du’as you make.

Have a daily or weekly gratitude practice.

Refect deeply on a few things you’re grateful for and recognize that you always have more than you think you do.

22

Be present in your fve daily prayers they are a chance to deepen your connection with Allah, and go beyond the motions, elevating your station with Him. Consider putting your phone on airplane mode or silencing your ringtone for those few minutes Recognize that you stand before Allah and commit to making this time with him special. Track your mindfulness by checking in on yourself before and after you pray—how do you feel?

33 44 55

Set aside time for a day-to-day activity you enjoy and dedicate that time to being mindful. It can be as simple as baking, taking a walk in nature, reading, or anything you like, so long as you are intentional in your practice.

Consider also choosing a positive practice you do in relation to people,

such as volunteering for a cause you care about, helping a neighbour out, or simply being intentionally kind to others. Just as the Prophet (pbuh) was mindful in all his interactions, by choosing to be more cognizant, those in your life will beneft from you being a Mindful Muslim.

1https://www.mayoclinichealthsystem.org/hometown-health/speaking-of-health/usemindfulness-to-improve-well-being

2https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4666115/ 3Hadith19,40Hadithan-Nawawi

4https://www.mindfulmuslimlife.com/blog/spiritual-mindfulness-islamic-context LifeandA erlife

LOVE SELF

One of the most important factors in general wellbeing and happiness is self-love. It is the act of being kind and compassionate to yourself as well as accepting and nurturing yourself. When we work on loving ourselves, we build a solid foundation of self-respect and self-confdence that makes it easier for us to deal with the problems of life. Why is loving yourself important? It enables us to accept and cherish our defects. When we learn to love ourselves, we develop the kindness and compassion necessary to treat others with the same respect. Self-love also promotes resilience and self-confdence, two essential elements of mental health and wellbeing. We can start a productive cycle of selfacceptance and self-growth by placing a high priority on self-love.

When we learn to love ourselves, we develop the kindness and compassion necessary to treat others with the same respect.

Self-care is a crucial component of self-love, therefore we must practice it. Spend some time putting your mental, emotional, and physical wellbeing frst. This can entail doing some exercise, practicing meditation, or taking a soothing bath. We tell our bodies and minds that we are worth the effort when we take care of ourselves.

Use polite and compassionate language when speaking to yourself to cultivate self-compassion. When you fnd yourself engaging in negative self-talk, strive to change the perspective. Say “I am doing the best I can and that is enough” as an example, rather than “I am not good enough.” Self-love requires boundaries. Being clear about what you will and will not accept in your life is what it means to set limits. Saying no to things or people that confict with your priorities or core principles is one way to do this. Each of us have distinct characteristics that contribute to who we are. Celebrate your strengths and embrace your uniqueness. Concentrate on your own journey and what makes you unique rather than making comparisons to others. The foundation of comprehensive wellbeing and happiness is self-love. We may build a solid foundation of self-love that will make it easier for us to deal with the problems of life bypracticing self-care, being kind to ourselves, setting boundaries, and accepting our individuality. Developing self-love takes time and work: it is a journey, not a destination.

by rahima adeel

IT’SNOTINYOURHEAD (BUTIT’SDEFINITELY INHISBOOK) incorporating greenery

Much discussion and criticism recurs with regards to the notion that leaders and elders within the Muslim community need to better respond to and manage youth mental health challenges and its implications on spirituality. It is not uncommon to hear preteens, teenagers, and young adults complain of being told to turn to religion. While the instant reaction is to sigh with exhaustion and tense one’s shoulders at this perceived lack of understanding, it is worth exploring the weight of these anecdotes as it is said in the Quran, “Verily in the remembrance of Allah, do hearts nd rest.”[13:28] One such remembrance is through learning the tafsir1 of Surah Yusuf. Allah revealed this chapter to Prophet Muhammad (PeaceAndBlessingsBeUponHim) in the year of grief wherein he lost both his loving wife and supportive uncle.

Prophet Yusuf (MayAllahBePleasedWithHim)was the victim of sibling jealousy and rivalry for the a ection of their father, Prophet Yaqoob (MayAllahBePleasedWith Him) . Maliciously thrown in a well by his brothers, a travelling caravan found young Yusuf (MayAllahBePleasedWithHim) ey didnot inquire about the child’s welfare or family. Instead, the son of a Prophet was taken from Palestine to Egypt to be sold at the slave market. His master’s wife and later, her friends, put him in an awkward position: they enticed him towards immorality. Despite being a young man, he did not take advantage of the situation. He did not succumb to temptation; he remembered Allah. is young man preferred the hard life of prison over displeasing Allah.

e story of Prophet Yusuf (MayAllahBePleasedWithHim)is heavy. One page does not do it justice. Its tafsir should be read or listened to detailedly. Its revelation descended on Prophet Muhammad (PeaceAndBlessingsBeUponHim) when the polytheists of Makkah heightened their oppression towards him. So, he set out for Ta’if for support where he was pelted by stones. His compassionate wife and strong uncle were no longer around to comfort and shield him. So, Allah sent this surah as a consolation.

Prophet Yusuf (MayAllahBePleasedWithHim)faced separation, abuse, false accusations, loneliness, and oppression. He went through trauma, but he was not traumatized. He kept Allah at the forefront of his priorities in all his dealings. Moreover, he did not retaliate. He did not seek revenge on his brothers nor the women. He did not lament and complain. e presence of di culties does not mean dismissing emotions, being fearless, or even a lack of faith. Rather, it warrants relying on Allah solely, persisting in doing extra good, and displaying a high level of forbearance. Prophet Yusuf (MayAllahBePleased WithHim)was elevated among the people in this life and the Herea er. An example for all humankind, he is a man of patience, steadfastness, and integrity.

by zoha ameen, 16

It has been demonstrated that greenery, such as plants and natural settings, has a favourable impact on mental health and wellbeing. Spending time outside and with plants can reduce stress and anxiety, increase emotions of happiness and calm, and improve general health. In addition to presenting studies and data that show the advantages of doing so, there are several strategies to incorporate greenery into daily living.

ere are several advantages of including greenery in daily life for mental health and wellbeing.

INDOOR PLANTS

One simple and practical strategy to add more greenery is through indoor plants. Indoor plants can enhance a rooms aesthetics as well as your psychological well-being. According to a study in the Journal of Physiological Anthro- pology, indoor plants have a relaxing impact on individuals and can lower heart rate and blood pressure. Moreover, plants improve air quality and release oxygen, which can enhance sleep and general wellness. Spider plants, peace lilies, and snake plants are a few indoor plants that require little maintenance.

WALKING IN NATURE

Being outside can help people feel less stressed and anxious while also enhancing general health. According to the International Jour- nal of Environmental Health Research, even a short daily walk in nature can considerably elevate mood and lessen feelings of worry and despair. You can still discover nearby parks or green spots to explore even if you live in an urban location.

GARDENING

Raising your own owers, vegetables, and other food is a satisfying way to add more greenery to your daily life. A study that was published in the Journal of Public Health demonstrated that gardening lowers stress and enhances gener- al well-being. Gardening can boost mental health and give a sense of satisfaction and accomplishment. By growing fruits and vege- tables, you may encourage healthy eating and increase your access to fresh products.

ere are many ways to interact with nature, including bringing plants indoors, going on a nature walk, gardening, and visiting a botan- ical garden.Research and data have demon- strated how being around greenery can lower stress and anxiety levels, increase emotions of happiness and calm, and improve general health. You can enhance your mental health dramatically and bene t from the various advantages of being surrounded by nature by adding green into your daily life.

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CHICKENENCHILADAS

BY RAHIMA ADEEL

This winter, impress your family and friends with a savoury dish from Mexico complete with meat, sauce, and cheese!

• 6 tbsp vegetable oil

• 1 lb chicken breast, small strips

• 1 tsp garlic paste

• 2 tsp red chili powder

• ½ tsp red chili flakes

• 1 tsp cumin powder

• 1 tsp paprika

• ½ tsp salt

• 2 tbsp white flour

• 2 tbsp tomato puree

• 4 cups of warm water

On medium heat, add 2 tbsp of vegetable oil to a pan. Add the chicken. Cook for 3-4 minutes until the colour changes and the chicken becomes dry. Set aside.

To make the sauce, on medium heat, add 4 tbsp of vegetable oil to a pan. Add garlic paste and sauté until fragrant for 30 seconds. Add the red chili powder, chili flakes, cumin powder, paprika, and salt. Stir for 30 seconds to 1 minute until well combined. Whisk in the white flour. Mix well and then add the tomato puree. Slowly whisk in the warm water. On low-medium heat, cook for 7-9 minutes until the sauce begins to thicken, stirring occasionally and ensuring there are no lumps and the sauce does not stick to the pan. Let the sauce simmer down to approximately 3 cups. Let cool completely.

Add 1 ½ cups of sauce to the chicken. Add 1 ½ cups of cheese. Mix well.

To the bottom of an 8” x 10” baking dish, add ½ cup of the sauce. In each flour tortilla, add 2-3 tbsp of the chicken filling along with some cheese. Roll and add to the baking dish until filled. Add the remaining 1 cup of sauce over the rolled tortillas. The rolled tortillas should be completely submerged in the sauce. Top the baking dish with the remaining 1 ½ cups of cheese.

Preheat the oven to 375°F. Bake for approximately 1520 minutes or until the cheese bubbles. Garnish with oregano powder and basil powder. Serve hot and enjoy!

• Opt for flour tortillas instead of corn tortillas as the stiffness of the latter makes them harder to roll and soak in the sauce.

• Marble or cheddar cheese are best for this recipe as they have a sharper taste. Mozzarella cheese alone may not have as much flavour.

• Serve with chopped green onions and sour cream

Still quaking from the aftermath of Covid, many of us have been experiencing all sorts of mental barriers. Fearing reprimands or pressure, we suffer under the demands made by others, almost as much as we overburden ourselves.

Navigating through life now can be described as a new surfer riding the waves; sometimes the waves are as big as our real-life problems, and you fear you might drown, or you may easily breeze by. In short, life is a series of waves we have to surf, never knowing whether the next wave will take us out.

Islam and mental health are spiritually intertwined. As Muslims, our well-being is crucial to leading and fulflling a productive lifestyle. “And do not kill yourselves (nor kill one another). Indeed Allah is to you ever Merciful.” (Quran : 9). This ayah highlights the aspect of valuing yourself, and taking the necessary steps to do so, including creating healthy habits (eating properly, sleeping on time, praying) and seeking professional help when needed (a therapist or psychiatrist).

An important aspect of mental health is the concept of ‘tawakkul’, which is to completely put your trust in Allah, knowing that He alone can protect us from harm. This trust is a powerful source of comfort during times of hardship. It is important to note that tawakkul is a tool rather than a destination or end goal in and of itself. It is not meant to be a replacement for taking practical steps towards your goals, nor is it a guarantee of success or protection from hardship. Rather, tawakkul gives you the courage to take action and assess how we can rectify and improve our situation, while trusting Allah to guide us along the way.

BY MARIUM IMRAN, 17

Another important practice in Islam is the remembrance of Allah, or ‘dhikr’. Dhikr is a form of worship, in which you repeat certain phrases or names of Allah in order to increase your connection with Him. This practice can help to reduce feelings of stress and anxiety, and it can also serve as a form of meditation or mindfulness, which is an effcient tool for maintaining mental wellbeing.

Islam also places a strong emphasis on community and social support. In the Quran, Allah says, “And hold frmly to the rope of Allah all together and do not become divided.” (Quran : ) This ayah highlights the importance of coming together as a community and supporting one another in times of need. In the context of mental health, this means being there for one another and providing emotional support and encouragement. It also means creating an environment where it is safe to talk openly about mental health and seek help when needed.

Even so, day to day, we use one of the most calming practices to support our mental health: prayer. We connect with Allah through prayer. It proves to be a powerful source of comfort and calm, in addition to reducing stress and anxiety. Ultimately, prayer helps cultivate a sense of purpose and meaning in life, which is a critical factor in maintaining mental wellbeing.