In the two previous parts of the solutions to depression, we introduced some of the recommendations on how to avoid anxiety and stress in Islam. Those examples included both spiritual and material advice. And they show that Islam considers the existence of human beings as a whole. That is why Islam has forbidden the unlawful (Haram) “temporary solutions” of relieving stress and emotions (like starting a dangerous relationship or spending the time in bars, etc.). Since in those cases, one usually gets nothing for what he\she spends.

Avoid Whatever Damages the Mind and Soul

Many people try to keep up with the newest standards of body hygiene to prevent various diseases. The same should be done for the mental hygiene. Much effort is needed to have a healthy soul and prevent disorders like depression, anxiety, stress in Islam, etc.

Some approaches to reduce depression act like an immediate treatment. The problem with those solutions is that they give a good feeling at the beginning. It normally does not last long and later on results in adverse effects. So, one should avoid whatever undermines the consciousness or causes deeper depression. These are:

All the Intoxicant:

Whatever destroys one’s mind and deprives him of the ability to thinking and reason is a sort of intoxicant, then, must be abandoned [1];

Drinking Alcoholic Beverages

Alcohol is harmful and adversely affects the mind and the body. Imam Reza (AS) said that God has prohibited drinking alcoholic beverages since they contaminate the mind [2];

An Ignorant Companion

 Spending a lot of time with such a person will destroy the wisdom [3] and misleads whoever he/she interacts with;

Overeating

Eating too much will degenerate one’s mind and weaken the thinking power [4,5]. According to Islamic teachings, overeating turns one to a weak-willed, sleepy, stupid person [6];

Idleness and Inaction

 Wasting time and doing nothing in life corrupt the mind [7];

Joking and Laughing Excessively

Making jokes and laughing too much causes one to seem stupid [7].

Moreover, anything that causes one to forget God and weakens one’s faith acts like a poison that darkens one’s soul:

Assuming to Have a Long Life

The one who thinks that will live a long life and forget about his/her death insists on his/her mistakes and cannot catch up. Since he/she supposes that there are still many chances to compensate. This clouds his/her heart and soul [8];

Useless Conversations

Vain conversations and hostility with others will weaken the soul [9];

Owning vast fortune such that the owner becomes too busy with them and forgets about God and his\her religious duties

Having such great wealth can harden the heart [10];

Keep on Doing Sins

Whoever does a sin several times and repents each time but does not stop committing that sin, is known to mock God [11]. It is also said that repeated sins seal and kill the heart [12];

Associating with Those Who Have Gone Astray

To spend time with those who are lost in their lives and oppose the divine guidelines, will mislead one to the wrong path [9]. 

Not Keeping the Gaze Down

Looking freely at any scene and anybody, especially non-Mahrams, causes anxiety and inquietude. Looking at a beautiful flower, for example, might take only some seconds but its smell and beauty stays in our mind longer. The same thing happens when looking at another person; especially due to the emotional impacts that men and women have on each other.

Staring at a non-Mahram will busy one’s mind with different thoughts for some time. It might also stimulate his/her feelings. Repeating these looks will cause one to get distracted and lose control in his/her mind. Also, it disturbs his/her inner peace and causes mental problems [13]. That is why Imam Ali (AS) said: “Whoever keeps the gaze down, relieves” [14].

References:

1. M. al-Kulaynī, “Al-Kafi”, vol. 6, p. 412.
2. S. H. al-Amili, “Wasail al-Shia”, vol. 25, p. 329.
3. Karajaki, “Kanzul Fawaid”, vol. 1, p. 199.
4. H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 16, p. 458.
5. M. B. Majlesi, “Bihar al-Anwar”, vol. 63, p. 72.
6. N. Makarem Shirazi, “Tafsir Nemooneh”, vol. 6, p. 153.
7. “Ghurar al-Hikam wa Durar al-Kalim”, p. 222.
8. Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.4, p. 366.
9. Ibn Babawayh, “Al-Khisal”, p. 228.
10. M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 300.
11. M. al-Kulaynī, “Al-Kafi”, vol. 4, p. 168.
12. Sheikh al-Mufid, “Al-Amali”, p. 83.
13. stress in islam
14. M. Reyshahri, "Mizan al-Hikma," T. 6141".

To address this question, we need first to clarify what we mean by ‘human rights’. Does the term refer to the so-called Universal Declaration of Human Rights, the UDHR? Or does it simply refer to the rights of humans in a general sense?

Islam and the Universal Declaration of Human Rights

To start with, Islam does indeed confirm the basic human rights mentioned in the Universal Declaration of Human Rights, the UHDR.  That is to say, rights such as the right to life, freedom, equality, etc. are acknowledged by Islam. However, the way Islam looks at these concepts may be different.

That is probably the reason why the Cairo Declaration on Human Rights in Islam, the CDHR, was composed some years later. The declaration included nearly the same basic human rights mentioned in the UHDR; what distinguishes the two, however, is the special perspective of Islam on the Human Being and the subject of rights.

Islam and Human Rights

Before examining human rights from an Islamic perspective, the following points may be considered: Is the concept of human rights a ‘modern’ phenomenon? Are human societies, let’s say human authorities, to define certain rights for human beings? If so, are these established rights all-inclusive? Can they be applied to every human being regardless of time and place or any other particular circumstances?

It seems that Islam has a distinct perspective on human rights; something that has to be elaborated in more detail.

Firstly, Islam views rights as being inherent in human beings.  This means that, according to Islam, God has granted humans certain rights since the very beginning of creation. There seems no need for a group of people to establish rights for human beings; whether it be the United Nations or any other international institution.

This can explain, to a great extent, any dissimilarity between Islam and the UDHR. Accordingly, there may be certain rights recognized by Islam that are not found in the United Nations Declaration of Human Rights, and equally, there may be rights stated in the UDHR that are not recognized by Islam.

Human Rights in Islamic Resources: The Quran

If we have a closer look at the Islamic traditions, we realize that not only they have addressed human individual and collective rights in some great detail, but also gone beyond our ‘modern’ definition of the rights of humans!  They have introduced something much more valuable, that is, ‘human dignity’!

To begin with, the Holy Scripture of Islam, the Quran, looks upon humans as one endowed with dignity. Human beings’ dignity refers to their advantages. This means that God has endowed them with sublime traits [1].

"Certainly We have honored the Children of Adam ….. and preferred them with a complete preference over many of those We have created" (17:70).

Also, all humans are children of Adam and are created from clay. They are equal regardless of gender differences, ethnicity, color, etc.

"Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another"(49:13).

Human Rights in Islamic Resources: The Hadith (Narrations)

There are plenty of writings on the subject of rights in Islamic resources, amongst which Imam Sajjad (AS)’s The Treatise on Rights is one of the best. Imam Ali b. al-Hussain (AS), known as Sajjad (the Often in Prostration) [2], has left a comprehensive account on the issue [3]. Almost 50 rights and duties are introduced and discussed in this momentous document;  it includes various social relations of any individual such as rights of parents, spouses, children, neighbors, teachers, students, believers, the leader of Congregational Prayer, the government, etc. It also defines the duties that humans have towards their ‘self’ and even their organs:

“The right of your ‘self’ (nafs) against you is that you employ it in obeying God.”

“The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.” [4]

The treatise was written centuries ago, yet it addresses not only the issue of rights in an extensive manner, but also illustrates the ethical principles of citizenship in detail:

“The right of your neighbor is that you guard him when he is absent, honor him when he is present, and aid him when he is wronged… if you know of any evil from him, you conceal it…You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously”.

“The right of the people of your creed is harboring safety for them, compassion toward them…you should love for them what you love for yourself and dislike for them what you dislike for yourself…” [5].

Our concise examination of the Islamic viewpoint on the subject of human rights implies that Islam does recognize human rights. Nonetheless, a particular Islamic perspective on human beings as the honored creature of God with specific rights and duties has to be taken into consideration.

References:

1. "Statement on Human Rights" (PDF), Retrieved 2017, 
2. Islami, S. H. (2005). Retrieved 2017, from Noormags
3. Javadi Amuli, ‘Abdullah. Sources Of Human Rights In Islam. Retrieved 2017, from 
4. ‘Life of Imam Sajjad (a.s)’. Retrieved 2017, from  http://shiastudies.org/article/imam-ali-b-al-husayn-al-sajjad-beginner
5. ‘Risalat al-huquq’. Retrieved 2017, from http://en.wikishia.net/view/Risalat_al-huquq_(book)
6. TREATISE ON RIGHTS (RISALAT AL-HUQUQ). Retrieved 2017,