In the first part of the article, some stress relieving practices were discussed. Here we complete the list with other advises proposed for facing stress in Islam.
Isolation is undoubtedly the worst way to deal with depression, although some have a completely opposite view on this matter. In general, upholding kinship with relatives and visiting them regularly, benefits one from their social and emotional support [1]. And particularly, in the case of having a problem as serious as depression, they will not leave their loved ones alone and will help to find the resources to get him/her treated. That’s why keeping family ties is strongly emphasized and recommended in Islamic teachings [2].
Gathering frequently with supportive friends can also play a big role in making depression more manageable and relieving stress in Islam. In Islamic resources, trustworthy friends are known to be like one’s eyes and hands, and family and properties of a person; they are rare and invaluable [3], and they can help a lot to deal with such disorders.
It is stated in Surah Rum that God has created mates for the human beings which are the source of solace and comfort to them (30:21). Prophet Muhammad (PBUH) said that after Islam, nothing is more beneficial than a righteous, kind, Muslim wife who brings a smile to the face when looking at her [4]. That is within a lawful (Halal) marriage that both sides receive pure affection and emotional support from each other; respond safely to their sexual urge; help and encourage each other to achieve their goals, promote their social statue and get a better economic situation. Moreover, the researchers suggest that marriage provides the companionship and emotional support needed to help alleviate depression [5]. Hence, many of one’s worries might fade in a successful marriage [6].
Looking clean and nice is one of the manners of Prophet Muhammad (PBUH). It makes one look good, feel good, be confident and attract the company of people and their respect which consequently helps one’s stress to be healed. Prophet Muhammad (PBUH) used to put on perfume and always advised others to do so [7]. On the contrary, looking disheveled has always been blamed in Islamic teachings and narrations since it is believed that one should make the most of the blessings of life [8]. The effect of having a clean and nice appearance and smelling good manifests itself in a healthy, joyful individual [9].
Doing sport and healthy entertainments are highly advised in Islam due to its wonderful benefits on one’s peace and success. Prophet Muhammad (PBUH) said that a wise person divides his daily schedule to four parts and dedicates one of them to lawful (Halal) and healthy entertainment which comforts heart and mind [10]. Imam Ali (AS) has emphasized the impacts of cheerful moments and the state of being happy on one’s soul and mind, too [11, 12]. However, entertainment should not be confused with useless activities. Doing sports especially horse riding, shooting and swimming are encouraged in Islam [13, 14]. On the contrary, playing marbles, gambling or any kind of activity with the intent of winning money or material goods [15], and any entertainment which is a waste of time (like sitting in front of the TV all day and doing nothing else) are absolutely forbidden. That is due to the fact that one gains nothing for doing such activities but loses time and energy, and Muslims are warned neither to lose nor to cause damage.
One of the psychological impacts of giving charity is the joy that the donor will experience in his/her heart. Acts of charity and helping others might happen in several forms, like watering a plant, teaching, helping deaf (without nagging and complaining) to communicate with others and being tolerant towards people [16]. In Surah Baqara, it is said that those who spend their wealth in the way of Allah, will be surely rewarded by their Lord. Moreover, they will not fear, nor will they grieve (2:262).
References:
- A. Javadi Amoli, “Mafatih al-hayat”, p. 216.
- what does islam say about maintaining family ties
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 248.
- Shaykh Tusi, “Tahdhib al-ahkam fi sharh al-muqni'a”. vol. 7, p. 278, T. 4.
- Frech, A. and Williams, K., 2007. Depression and the psychological benefits of entering marriage. Journal of Health and Social Behavior, 48(2), pp.149-163.
- stress in life
- M. al-Kulaynī, “Al-Kafi”, vol. 6, p. 510.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 164.
- H. F. Tabarsi, “Makarim al-akhlaq”, p. 42.
- Shaykh Sadouq, “Ma'ani l-akhbar”, p. 334.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 3992.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 3993.
- Al Suyuti, “Jami al-saghir”, vol. 1, p. 38.
- Al Suyuti, “Jami al-saghir”, vol. 1, p. 627.
- Ibn Babawayh, “Al-Khisal”, p. 331.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 547.
All of us as human beings desire a peaceful and easy death; some people consider euthanasia as a way to achieve this end. The word Euthanasia comes from Greek origin (eu: well, good- Thanatos: death) and is commonly known as the practice of intentionally ending a life to relieve pain and suffering. It is classified into three types: voluntary (with the consent of the patient), non-voluntary (the approval of the patient is unavailable) and involuntary (against the will of the patient). Voluntary euthanasia has been legalized in some countries such as Netherlands, Belgium and some states of America. It seems that proponents of euthanasia developed a strictly materialistic view of life and death; in other words, the existence of God and the value of human life are ignored. Moreover, the patient’s condition when consenting for euthanasia is not considered at all.
The first issue that can be argued against euthanasia is that being terminally ill does not seem to have a precise definition. There is no way to determine the life expectancy of a person even if he/she is diagnosed as terminally ill. There are cases in which the patient healed miraculously and without any explanation; the proponents of it seem to ignore the God’s will in the human’s life and death.
What's more, the consent that a patient who is suffering severely gives to end his/her life is not really of much validity. Obviously, due to the health condition of the patient, he/she is in a depressed mood and cannot think clearly. In some cases, such as an older adult who has lost his common sense, the consent given by him/her is apparently not valid. On the other hand, in non-voluntary in which a patient’s relative gives permission, the patient’s will is not included; it seems more like murdering rather than helping that patient.
Euthanasia activists ignore the value and importance of human life and the fact that the more you fight for life, the more precious your soul becomes. People who support this, often say that it is already considered permissible to take human’s life under some circumstances such as self-defense -e.g., in the case of wars- while, they miss this point that when one kills for self-defense, they are saving innocent lives either their own or someone else's. With euthanasia no one's life is being saved; life is only taken [3]. Human beings have the instinct for survival and immortality; euthanasia is clearly against the nature of human being. Somehow, it overlooks the spiritual side of human beings. Besides, it is an absolute act of suicide which many religions including Islam do not approve of [1].
Finally, the decision to take someone’s life is not for anybody even that person to make; God has given life to us, and He will take it as He wishes [2]. The proponents of Euthanasia have ignored moral issues and the spiritual side of human beings. Even in the hardest situations still, we can find hope if we have faith. By committing it, we lose the opportunity to see our unpredictable future; there may be a chance to embrace a beautiful life!
References:
- Euthanasia
- 5:32, 6:151, 4:29.
- what is Euthanasia
Human beings by nature are social creatures, in need of companions and friends. Most of our lives depend on interactions with others, and man is therefore compelled to live in society and with other individuals. Friendship in Islam is considered one of the Divine blessings through which one overcomes loneliness and solitude.
Islam has placed tremendous importance on sociability and friendship. In the Quran [i], great emphasis has been placed on the concept of friendship because maintaining good company plays a pivotal role in shaping the life of the individual and it influences the path that will be chosen in life. Likewise, the Holy Prophet (PBUH&HP) and his Ahl al-Bayt (AS) on different occasions had clearly stated its importance, criteria for choosing a friend, characteristics of a good friend and the rights of a friend [1].
Friends are an integral and important part of our social life as they contribute greatly to the development of one’s personality and they affect many aspects of our lives. Islam, in complete harmony with man’s nature, deals extensively both in the Quran and the narrations (Hadiths) of Prophet Muhammad (PBUH&HP) with the issue of friendship in Islam.
In the Quran, Allah says:
“On that day, friends will be one another’s enemies, except for the Godwary.” (43:67)
The Holy Prophet (PBUH&HP) while explaining the impact of friends says:
“Man is influenced by the faith of his friends. Therefore, be careful of whom you befriend.”[2]
Similarly, the commander of the faithful; Imam Ali (AS) says:
“Try to have as many as possible true friends, for they are the supplies in joy and the shelters in misfortunes” [3]
Islam attaches great emphasis on the choice of a friend to be selected in life. For this purpose, it is expected that one should employ his/her judgment in a manner free from emotion and try to set aside the criterion for assessing his/her real worth. “One must know his/her inadequacies and weak points, his/her ideas, feelings, dislikes and infirmities. Ultimately, one must discover the human merits and desirable qualities that he/she carries in the depth of his/her spirit so that one may benefit from his/her outstanding virtues.”[4]
Therefore, for the great good or bad influences friends can have on the characters and personality of each other, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior.
Meanwhile, in accordance with the sayings of the Prophet (PBUH&HP) and his Ahl al-Bayt (AS), a Muslim must avoid certain sets of people as friends: transgressor, hypocrites, foolish, liar, sinful, stingy, and disregardful to his/her relatives. Similarly, non-Muslims should not be taken as intimate friends or allies [5].
However, there is no hindrance for a boy having a girl as a friend or vice versa, so far as the Islamic regulations (such as the Islamic Hijab, avoidance of indiscriminate touching, etc.) are observed and they avoid any sinful act.
In Islam, the followings are some of the characteristics to be looked forward to in a friend:
Intelligence
Faith
Honesty
Uprightness and well mannerism
Following some narrations (Hadiths) [6], friendship entails certain trusts and duties. The one who observes them is a true friend while one who breach them is unworthy of friendship in Islam. Here are some of the rights of friends:
Respecting them and their personality [7]
Rendering material supports in the time of need [8]
Advising them when they need your advice [9]
Forgiving their shortcomings [10]
Concealing their lapses and faults from others [11]
Visiting them when they are sick [12]
Participating in their funeral when they die[13]
Concisely, friends are integral parts of our social life, and it is important to be selective in the choice of companions and friends. The righteous ones who lead one to righteousness in this world and prosperity in the Hereafter should be considered as friends.
In contrast, hypocrites and ill-mannered individuals who are sources of plights in this world and in the Hereafter should not be taken as friends. Similarly, Islam teaches the Muslims to observe certain matters in friendly relations. This is because immoderation in this regard may lead to deplorable consequences and bring regret and pain.
Notes:
[i] (9: 71), (25: 27-29), etc.
References:
- Al-Amidi, Ghurar al-Hikam, P. 177; Mustadrak Wasa’il, Vol. 5, chapter 42
- Allamah Majlisi, Bihar al-Anwar, Vol. 74, P. 192.
- Mahdi as-Sadr, The Ahlul-Bayt; Ethical role models, P. 290.
- Mujtaba Musavi Lari, Ethics and Spiritual growth, P. 211.
- (3: 28); (4: 144); (5: 51); (9: 23) etc.
- Imam Ali Zayn al-Abideen, Treatise on Rights, Right 33 (The right of the companion)
- Ibid
- Kulayni, Al-Kafi, Vol. 2, P. 198, Hadith No: 8.
- Al-Amidi, Ghurar al-Hikam, P. 775
- Ibid
- Ibid, P. 707
- Allamah Majlisi, Bihar al-Anwar, Vol. 16, P. 233, Hadith 35
- Kulayni, Al-Kafi, Vol. 3, P. 173.