Surah 30

The study empirically investigated the idea that Quranic verses (Surah Al-Rehman) can help manage depression. Abdullah Ibn Mas'ud (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, "Everything has an adornment, and the adornment of the Qur'an is Surah Al-Rehman." Surah Al-Rehman is the most rhythmic surah of the Quran, so it was used for our experimental study. The idea of the study was drawn from the premise that music therapy helps reduce depression. The objective of the present study was to investigate the efficacy of Surah Al-Rehman for managing depression in Muslim women admitted for treatment of major depressive disorder in a psychiatry ward of a government hospital. It was hypothesized that women diagnosed with severe depression in the treatment group will have reduced level of depression as compared to control group at post-assessment level. It was further hypothesized that the amount of decrease in depression in treatment group at the post-assessment level will be greater as compared to the control group. A purposive sample of 12 female patients diagnosed with depression was randomly assigned to the treatment group (n = 6) and control group (n = 6). Assessment was done at pre- and post-level by using Beck Depression Inventory-II. Both groups did not significantly differ on pre-assessment depression scores. Twelve structured group sessions of 22 min, two times a day, were conducted for a period of 4 weeks with the groups. Treatment group was made to listen to Surah Al-Rehman recited by Qari Abdul Basit, and control group was exposed to music used for relaxation and treatment of depression. Wilcoxon signed ranks test was used to find the within-group differences between pre- and post-assessment scores. Both groups had decreased level of depression at post-assessment level, so it was important to assess if there was any difference in level of decrease. Mann-Whitney U test for comparison of groups on level of decrease at the post-assessment level endorsed that treatment group had significantly greater decrease than control group on depression. Our study highlights the efficacy of Surah Al-Rehman as a remedy to reduce depression. The Holy Quran intones, "This sacred book is 'shifa' for its followers." Hence, we recommend that researchers should focus on finding remedies for other psychological and physical diseases from Quranic verses. An exploration of possible mechanism (such as activated cognitions or associated emotions while listening to Quran) through which effects of recitation are reached, can also be subject of investigation for forthcoming studies.

Name

The Surah takes its name al-Mulk from the very first sentence.

Period of Revelation

It could not be known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs to be revealed at Makkah.

Theme and Subject Matter

In this surah, on the one hand, the teachings of Islam have been introduced briefly, and, on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest surahs of the Makkan period is that they present the entire teachings of Islam and the object of the Holy Prophet's mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think, and to arouse their dormant conscience.

In the first five verses man has been made to realize that the universe in which he lives is a most well organized and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, how ever hard he may try to probe. This Kingdom has been brought from nothing into existence by Allah Almighty Himself and All the powers of controlling, administering and ruling it are also entirely in Allah's hand and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct.

In vv. 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people told that Allah, by sending His Prophets, has warned them of these consequences in this very world, as if to say "Now, if you do not believe in what the Prophets say and correct your attitude and behavior accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you."

In vv. 12-l4, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say: "He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, whether in the world there is a power to take him to task for this or not, and whether in the world there is a possibility of being harmed by such a power or not. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter."

In vv. 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said: "Look: the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance has been subdued for you by Allah; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only Allah Who is sustaining them in the air. Look at your own means and resources: if Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as men; that is why you do not see the right way."

In vv. 24-27, it has been said: "You have ultimately to appear before your God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence. Today you do not listen to him and demand that he should cause the event to occur and appear prematurely before you; but when it does occur, and you see it with your own eyes, you will then be astounded. Then, it will be said to you "This is the very thing you were calling to be hastened."

In vv. 28-29 replies have been given to what the disbelievers of Makkah said against the Holy Prophet (upon whom be peace) and his Companions. They cursed the Holy Prophet and prayed for his and the believers destruction. To this it has been said: "Whether those who call you to the right way are destroyed, or shown mercy by Allah, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the scourge of God? You regard those who believe in God and put their trust in Him as the misguided. A time will come when it will become evident as to who was misguided in actual truth.

In conclusion, the people have been asked this question and left to ponder over it "If the water which has come out from the earth at some place in the desert or hill country of Arabia and upon which depends your whole life activity, should sink and vanish underground, who beside Allah can restore to you this life giving water?"

Surah 30

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Islamic scholars believe that readers of Surah Waqiah and other surahs will be protected in the both World. To become successful we should read these surahs regularly and understand meanings of these surahs also.

The basic fact outlined in this surah is that of the upright naturewhich Allah has given man. This upright nature is essentially in perfect harmony withthe nature Of faith. With faith it attains its ultimate perfection. But when man deviatesfrom this upright nature and from the straight path of faith he sinks into the lowest ofranks.

Allah swears to the validity of this by the fig "teen",the olive "zai- toon", the Mount of Sinai "Toor Sineen" and the securecity of Makka "al-balad al-ameen". As we have already seen in many surahs ofthis thirtieth part of the Qur'an, this oath is the framework which perfectly fits theessential fact presented within it.

A different opinion posits that the fig and olive mentioned in thesurah are simply those two kinds of food with which we are familiar. Alternatively, it isclaimed, they are symbols of growth out of land.

Hence, we cannot say anything definite on this matter. However, onthe basis of parallel frameworks in other surahs of the Qur'an, the most likelyexplanation of the fig and olive mentioned here is that they refer to certain places orevents which have some relevance to re- ligion and faith or to man as the creature fairestin shape and form. (This may have been established in Heaven where man's lifc began.) Theharmony between this detail and the main fact outlined in the surah is yet another exampleof the unique method of the Qur'an whereby the framework and the fact within it fitsperfectly .

The essential fact of the surah is embodied in the verses: "Weinteed have created man in the fairest form. Then We brought him down to the lowest of thelow, except for those who believe and do righteous deeds, for their shall be an unfailingrecompense."

"Is not Allah the most just of judges?" Is not He the mostJust when He gives this ruling concerning the destiny of creation? Is not Allah's wisdomclearest and most reassuring as He rules between the believers and the disbelievers?Justice is certainly clear and wisdom is manifest. Hence, we are taught in the tradition(Hadith) related by Abu Hurairah that when one reads this surah one should answer therhetorical question "Is not Allah the most Just of judges?" by saying:"Indeed and I am a witness to that." 17dc91bb1f