In the era we are living in today, stress and stress-related illnesses such as depression and anxiety are becoming of the biggest killers, and the effects that they have on our emotional and physical health can be devastating. Stress, as a highly personalized phenomenon, varies between people depending on individual vulnerability and resilience. How could one build up that strength required to beat the stress in Islam?
Here are some of the solutions that Islam proposes.
In Islamic teachings and narrations, the faith in God is known to be the first and the most efficient approach to achieve the inner peace and the control over anxiety and stress in Islam. Imam Ali (AS) said that having faith in God equals being safe and secure [1] &[2]. Believers know that there is a goal behind every happening. They believe that God is just; hence, they have not been just created and left to live some days in this world and suffer for nothing. But, they are created to pass all the difficulties to reach the perfection that they deserve.
That is why a believer rarely loses hope and even if gets disappointed, knows that he/she has a God who has promised to help him/her: “you who have faith, if you support Allah, He will support you” (47:7); “Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter]” (65:2). The opposite view on this matter is that life evolved spontaneously. This implies that there is no wisdom or goal behind the actual and future happenings, and this can be stressful by itself.
As stated earlier, the faith in God is the key to the inner peace. To be efficient, the faith should be practiced and manifested in one’s acts. Here are some practices that increase one’s faith in God and also relieve the stress in Islam.
The two possible ways to remember God are prayer (Salat) and invocation (Dua). In Surah R’ad it is stated that the hearts find rest in Allah’s remembrance (13:28). Also, God has promised: “Remember Me, and I will remember you” (2:152). The more consciously and concentrated one does the prayer and invocation, the more relief he\she will experience. During prayers, one spends some moments talking to God as the superior infinite power in the universe. This helps to overcome sorrow, just as talking with another person might do.
Reading the Quran and perceiving the divine messages is another practice that brings considerable relief. The caring advises that exist in Quran and that nice feeling of knowing that the creator of the whole universe is mindful of us, are relaxing. It is narrated from Imam Ali (AS) that the cure for the illnesses can be found in the Quran [3]. Also, Prophet Muhammad (PBUH) has advised reading Quran regularly as it lightens the heart and makes it alive [4].
Fasting is known to be an anti-stress practice [5]. One of the reasons that one feels stressful and anxious is the lack of determination. He/she often thinks that he/she is not able to ameliorate such a condition, nor can he/she control his/her confusing thoughts. But fasting is a good chance to strengthen one’s character and to change the attitudes and acts.
In addition to spiritual practices mentioned above, some other activities are known in Islam to heal the stress:
Seeking knowledge and wisdom is believed to enlighten the heart and keeps it alive and active. Imam Ali (AS) said: “Surely the hearts get tired just like the bodies, so seek for them new objects of wisdom” [6]. It is encouraged to seek wisdom, for Allah enlivens the dead heart through the light of wisdom just as He enlivens the dead earth through water from the sky [7]. So, one should dedicate some time every day to read or listen to the wisdom that inspires him spiritually.
Idling the days away and almost doing nothing in life are severely blamed in Islam since it is believed to corrupt one’s mind and body [8]. A corrupted mind might tempt to perverted thoughts and imaginations, evil intentions, laziness, etc. that will ruin one’s life in this world and the Hereafter [9]. Imam Sadeq (AS) has strongly disapproved laziness and apathy [10]&[11]. The reason is that these two characteristics hinder one to profit from this world and the Hereafter [10] and cause him to be humiliated by the others [11] which can lead to the isolation of the lazy person and the consequent psychological problems.
References:
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 771.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 2839.
- “Nahj al-Balagha”, p. 223, no. 158.
- H. al-Bahrani,“Al-Burhan fi tafsir al-Quran”, vol. 1, p. 19.
- M. Reyshahri, "Mizan al-Hikma," T. 10671".
- “Nahj al-Balagha”, No. 197.
- stress in life
- Al-Shaykh al-Mufid, "Al-Irshad", vol. 1, p. 298.
- “Tuhaf al-Uqul”, p. 300.
- M. al-Kulaynī, “Al-Kafi”, vol. 5, p. 85.
- “Tuhaf al-Uqul”, p. 304.
We all agree that ethical values flow out from one source, and follow a clear path that extends to every part of the world. These values which honor the dignity of human beings and maintain their essential rights throughout their life include life, freedom, preservation of property, health, and sufficiency.
Let us always remember that what we mean by ethics are those positive values one maintains freely and commits himself firmly to them. These cannot be limited to social or family lives. Ethics apply to all aspects of human interactions, including human health. Quran states some general rules regarding human beings, which are going to be used in medical situations in this article.
The first principle is that human beings are honored – “We have honored the children of Adam” (17:70) – regardless of their color, gender, or belief. This implies that they should be kept in full health and wellbeing.
It also shows respect for their personality, their private affairs, and secrets, their right to receive all the information relevant to any medical procedure to which they will be subject. And the fact that they are the only creatures entitled to make any decision that concerns their health affairs, so long as that remains within the framework of these values.
The Holy Quran beautifully gives the right of living to every single human being; his life is respected and protected by God. One human soul is equal in value to all human beings. God, the Most Glorious and Sublime, says, “…and whoever saves a life is as though he had saved all mankind” (5:32).
Any aggression against the life of a human being, even if it is a fetus or an old or disabled person, is an aggression against all people: “whoever kills a soul, without [being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind” (5:32). It should be noted that this life saving, as it is seen in Islam, is not only saving a person physically but also includes psychological, spiritual, and social aspects of human’s life.
Equity is regarded in religion as an essential value, being one of the purposes of the messengers' missions: “Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice” (57:25). God indicates that equity should be applied to everything including statements [1], judgment [2], conciliation [3], and guardianship [4].
On the other hand, He warns against all the things that may upset a just situation [5]. It is incontestable then that equity and equality should be observed in providing health care at the individual, societal, and governmental levels. This means following the greatest possible degree of equality in the distribution of health resources among society members and in providing them with preventive and therapeutic care, without the slightest discrimination by gender, race, belief, political affiliation, any social or judicial consideration, or any other factor. This is expressed in the well-known motto of the World Health Organization: “Health for all.”
The three of these together can form a good whole of primal principles of ethical manners in medical issues and environments, but is that all?
{Based on Islamic Code of medical and health Ethics, Regional Committee for Eastern Mediterranean, 2005}
References:
- “When you speak, be fair” (6:152).
- “When you judge between people, judge with fairness” (4:58).
- “Make peace between them fairly, and do justice” (49:9).
- “Maintain the orphans with justice” (4:127).
- “…And ill feeling for some people should never lead you to be unfair” (5:8).
AbuTalib is the holy Prophet’s (PBUH & HP) uncle. His original name was “Imran,” and his father was “Abd al-Muttalib.” Abu-Talib was Imam Ali’s (AS) father.
Abu-Talib is one of the most important men in the history of Islam. His help to the Prophet (PBUH & HP) made Islam what it is and he made many efforts to make Islam get successful in Mecca. He was the most important supporter of the Prophet (PBUH & HP), and of course, he was one of the first individuals who believed in the Prophet.
The holy Prophet (PBUH & HP) lost his father, Abdullah, before he was born, and he also lost his mother when he was only 5 years old. After that, his grandfather, Abd al-Muttalib, was the guardian of the Prophet. Unfortunately, he also lost his grandfather when he was 8 years old. Abd al-Muttalib asked his son, Abu-Talib, to take care of the Prophet (PBUH & HP) and be his guardian. Then, the Prophet (PBUH & HP) lived with Abu-Talib, and he raised the Prophet (PBUH & HP). (1)
Abu-Talib was a merchant who was in charge of serving the Hajj pilgrims and looking after them in Mecca. These responsibilities were of considerable importance in Mecca, and consequently, Abu-Talib was highly respected there. He wasn’t so rich but because of his father, his job in Mecca, and his age, Abu-Talib was one of the most important and respected men in Mecca. Regarding his father, Imam Ali (AS) said
“My father was a respected poor person and there was no respected poor person before him.” (2)
He was a poor man who was generous. He provided food for impoverished people when no one else did. (3)
Abu-Talib was one of the most important supporters of the Prophet (PBUH & HP) in Mecca. He negotiated with the elders of Quraysh (the people of Mecca) so that they stop teasing the Prophet (PBUH & HP) and his followers. The elders of Quraysh wouldn’t dare to kill the Prophet (PBUH & HP) because Abu-Talib was with him and his support would have had serious repercussions for them. If they had dangerous plans for the Prophet (PBUH & HP), he would gather them to talk with them so that he could dissuade them and save the Messenger’s (PBUH & HP) life. (4)
When the Quraysh banished the Prophet (PBUH & HP) and his followers from Mecca, Abu-Talib let them live in Shi’b of Abi-Talib (a valley named Abu-Talib). He loved the Prophet (PBUH & HP) so much that he ordered his son, Imam Ali (AS), to sleep in the Prophet’s bed at night as the Polytheists were trying to murder the Prophet. Actually, he was ready to even sacrifice his children to save the Messenger’s (PBUH & HP) life. (5)
One of the most controversial issues that have led to many discussions between Shias and Sunnis is the faith of Abu-Talib. Sunni scholars believe that Abu-Talib helped the Prophet (PBUH & HP) in many ways not due to his faith but because of his relationship with the Prophet (PBUH & HP). They believe that Abu-Talib was a polytheist until his death, and he is now in Hell, but he is punished less than others.
On the other hand, Shiite scholars believe that Abu-Talib was one of the most faithful Muslims but he concealed his faith from the other Arabs so that he could retain his influence on them and help the Prophet (PBUH & HP) in this way. Shiite scholars say that so many poems written by Abu-Talib reflect the fact that he was a faithful person. Some of his poems are mentioned below:
Don’t you know that we have found Muhammad a Prophet just like Moses that his name has been written in the holy books?
Don’t you know that people love him and no one is better than the one that has been given love by God? (6)
Don’t you know that we do not deny our son? (The Messenger) and he doesn’t care about false words?
He is a person with a white face that the clouds rain because of him and he is a supporter of orphans and the shelter of the poor. (7)
The Shiite Imams also have claimed that Abu-Talib was a faithful person. Imam Ali (AS) said
“I swear to Allah that my father never worshiped an idol and neither did my grandfather, Hashim, or Abdi-Manaf (the ancestors of the Prophet).” (8)
Imam Baqir (AS) also said
“If the faith of Abu-Talib was put on one side of a balance and the faith of the other people on the other side, the faith of Abu-Talib would be heavier.” (9)
Abu-Talib died on Rajab 26th, ten years after the Prophet (PBUH & HP) was chosen by Allah. After his death, the Prophet (PBUH & HP) lost one of his most important supporters and because of that he was forced to migrate to Medina. The Prophet (PBUH & HP) was so sad because of that he named that year “The Year of Sorrow”. (10)
Resources
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.164
- Tarikh al-Yaqubi, Ahmad ibn Abi-Yaqub, vol.2, pg.14
- Ansab al-Ashraf, al-Balazori, vol.2, pg.23
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.242
- Bihar al-Anvar, Allamah al-Majlesi, vol.35, pg.93
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.2, pg.4
- Al-Fosul al-Mukhtarah, Sheikh Mufid, pg.283
- Kamal ad-Din, Sheikh Saduq, vol.1, pg.174&175
- Sharh Nahj al-Balaqa, Ibn Aba al-Hadid, vol.14, pg.68
- Imtah al-Asma, Miqrizi, vol.1, pg.45