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.
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:
Whatever destroys one’s mind and deprives him of the ability to thinking and reason is a sort of intoxicant, then, must be abandoned ;
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 ;
Spending a lot of time with such a person will destroy the wisdom  and misleads whoever he/she interacts with;
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 ;
Wasting time and doing nothing in life corrupt the mind ;
Making jokes and laughing too much causes one to seem stupid .
Moreover, anything that causes one to forget God and weakens one’s faith acts like a poison that darkens one’s soul:
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 ;
Vain conversations and hostility with others will weaken the soul ;
Having such great wealth can harden the heart ;
Whoever does a sin several times and repents each time but does not stop committing that sin, is known to mock God . It is also said that repeated sins seal and kill the heart ;
To spend time with those who are lost in their lives and oppose the divine guidelines, will mislead one to the wrong path .
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 . That is why Imam Ali (AS) said: “Whoever keeps the gaze down, relieves” .
- M. al-Kulaynī, “Al-Kafi”, vol. 6, p. 412.
- S. H. al-Amili, “Wasail al-Shia”, vol. 25, p. 329.
- Karajaki, “Kanzul Fawaid”, vol. 1, p. 199.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 16, p. 458.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 63, p. 72.
- N. Makarem Shirazi, “Tafsir Nemooneh”, vol. 6, p. 153.
- “Ghurar al-Hikam wa Durar al-Kalim”, p. 222.
- Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.4, p. 366.
- Ibn Babawayh, “Al-Khisal”, p. 228.
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 300.
- M. al-Kulaynī, “Al-Kafi”, vol. 4, p. 168.
- Sheikh al-Mufid, “Al-Amali”, p. 83.
- stress in islam
- M. Reyshahri, "Mizan al-Hikma," T. 6141".
All of us go through hardships and calamities that are not pleasing to us. We have all experienced moments and days of sorrow and suffering; be it one or more of the natural disasters, the loss of health or wealth, the loss of one of our dear ones, or even simpler issues that we face in our everyday life. The number of people who do not complain while they are suffering an incident is very few. Sometimes the calamities are so huge that they put us under severe pressure and take us to the point where we start complaining to Allah and asking Him the famous “why” question: “Why should this happen to me? Why don’t you help me overcome my problem? Why does this suffering seem everlasting?”
If you are one of those who have happened to ask these questions from Allah in specific situations, then this article might be useful to you and to myself, as it tries to answer all the above questions based on the words of Allah and the Islamic traditions.
We may be surprised in reading the verse of the Quran in which Allah (SWT) says:
“Certainly We created man in travail.” (90: 4)
Why would He do such a thing to us? Was He going to take revenge on us for something? Or does He enjoy seeing us suffering?
The fact is that all different types of problems, sorrows, losses, and sufferings can be looked at from two different perspectives. If one looks at problems and calamities only from a materialistic perspective, one may be able to find a material reason for each; For example, the drought is caused by the lack of rain, the disease is caused by poor hygiene and bankruptcy is a sign of lack of business awareness. But from the Islamic viewpoint, there are several factors influencing these events and disasters only some of which are considered material causes.
One of the wisdom behind worldly sufferings according to the verses of the Quran is that Allah tests His servants with hardships and calamities, and in this test only those who are patient are victorious:
“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient.” (2: 155)
It is noteworthy that there is no problem in mourning for our sorrows, feeling down, and even crying over them. We are all human beings, flesh, and blood, and sometimes we feel so burdened by the difficulties of life that we find it hard to bear. Yet one should be wary not to blame Allah for these sufferings and turn his/her back to Him. Instead, we should find the capacity to submit to the fate destined for us by Allah, believing in the fact that Allah is the only One who can save us from these calamities and would never do injustice to us. These are the times we should get closer to Allah and rely on His mercy and help.
But, why would Allah need to test His servants? He mentions in a verse of the Quran that being faithful is not accepted in words only, and to prove one’s faith, he/she should go through different tests:
“Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested? Certainly, We tested those who were before them. So Allah shall surely ascertain those who are truthful, and He shall surely ascertain the liars.” (29: 2-3)
It is not for Allah (SWT) to find out if we are real believers or not, but by putting us through tests He allows us to see the real level of our faith and try to improve it or leave it as it is.
Therefore, one can conclude that the divine test is performed to separate and recognize the truthful from the false claimants and to make the believers pure. The higher the level of our faith goes the harder the tests become.
Another reason behind worldly sufferings according to Islamic teachings is that Allah (SWT) wants to save and strengthen His servant’s faith. Prophet Muhammad (PBUH&HP) narrated from Gabriel from Allah that:
“Among my faithful servants, there are some whose faith is not amended except by poverty and destitution, and if I make him rich, this wealth will corrupt and destroy his faith. And among my believing servants, there is one whose faith is not corrected except by wealth, and if I make him poor, poverty and misery will corrupt and destroy his faith. ... I guide them by the knowledge that I have of the hearts of my servants. It is true that I am Wise and Knowledgeable.” 
Therefore, there are many things that happen to us by the will of Allah which may not be pleasing to us and we may interpret them as sufferings while at the heart of them are great blessings for us:
“… may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows and you do not know.” (2: 216)
Sometimes we are so pleased and drowned in the blessings that Allah (SWT) has provided us that we totally forget our mission and goal of living in this world. In these moments Allah (SWT) tests us with some calamities and puts us through some sufferings to remind us of our goal and warn us about the consequences of neglecting our mission. These little sufferings as mentioned in the Quran are the ones that keep us away from the harder sufferings:
“We shall surely make them taste the nearer punishment prior to the greater punishment, so that they may come back.” (32: 21)
Another important reason behind worldly sufferings is that these types of things show the human being how weak he is and how needy he is toward his Lord. It is at the time of suffering that we realize there is nothing we can do to solve the problems and we turn to Allah to ask Him for help.
Allah (SWT) mentions this point in the Quran in different verses:
“When distress befalls you at sea, those whom you invoke besides Him are forsaken. But when He delivers you to land, you are disregardful [of Him]. And man is very ungrateful.” (17:67)
Therefore, hardship and suffering cause us to remember that He is the only One who can help us, thus we turn to Him.
Compensation for our sins
According to Islamic teachings, worldly sufferings are also a way by which Allah (SWT) makes up our mistakes and sins. It is narrated from Prophet Muhammad (PBUH&HP) that:
“The sorrows, sicknesses, and sufferings that befall on a believer are the means of wiping away his/her sins by Allah.” 
However, sometimes these sufferings are not to compensate for our sins. We have all seen or heard that sometimes some of the very faithful servants of Allah face huge sufferings. These types of suffering according to Islamic teachings is to elevate the spiritual or even the material capacities of human beings.
- Shaikh Sadough: Al-tawheed. (1398 A.H.), p. 400
- Ali bin al-Husain bin Shu’ba al-Harrani, Tuhaf al-Uqul, p.38.
In the first part of this topic, we tried to describe some of the inspiring aspects of Imam Hussain’s (AS) uprising that can be a model for all human beings. It was mentioned that confronting any oppressive and cruel regime is a duty over every free human being. That was the reason that Imam Hussain (AS) stood up against Yazid’s tyranny. However, taking the leadership should not be the aim and should not be achieved at any price. In fact, whoever seeks real justice, should act justly. Here we review other lessons from Imam Hussain’s (AS) movement.
According to Imam Ali (AS), courage is composed of three virtues which complement each other: self-sacrifice, not surrendering to humiliation and oppression and not seeking fame . All of these virtues were manifested in Imam Hussain’s (AS) movement. He (AS) sacrificed his life for the sake of the divine goal that he had. He (AS) never gave up and did not abandon his aim; even in Karbala where his dearests were under the hardest conditions. And, Imam Hussain (AS) did not seek to reign but was concerned about how Yazid was altering the Islamic teachings and spoiling Prophet Muhammad’s (PBUH&PH) Sunnah.
Moreover, he (AS) was such courageous that he was ready to confront the enemy’s large troops with his few companions. However, he (AS) never sought to start a battle, but he (AS) aimed to reveal the truth and to show the real face of Yazid’s corrupted reign for the sake of Allah Almighty.
One might ask him\herself that what I would have done if I had been in the same situation as Imam Hussain (AS)? There would have been “nearly safe” options in dealing with Yazid’s tyranny that could prevent a battle and shedding blood.
For instance, he could have been indifferent and accepted Yazid’s allegiance or kept busy with private affairs. In the most courageous case, he could have waited for an opportunity to gather companions in secret to fight back the injustice. But, are any of these reactions honorable? Could a free righteous man or woman live under such circumstances? Surely no. Imam Hussain (AS) stood up for justice and resorting what has been distorted by Yazid’s corrupted governing style. He (AS) chose to be killed on the battlefield instead of living under humiliation. It was for the sake of human dignity that he (AS) sacrificed his valuable life. This is what he (AS) declared on the battlefield: “If you don’t believe in any religion, at least be free-spirited and honest in your actions in this world.”
All the difficulties that Imam Hussain (AS) suffered from were due to worthwhile goals: revealing the truth, establishing justice, and eliminating oppressive regimes. Achieving these aims cost many lives and caused Imam Hussain (AS) and his family considerable hardship. When he was leading his family and companions towards Karbala, he was perfectly aware that there was no way back. However, Imam (AS) never surrendered and was never disappointed.
In Karbala, the situation was so hard such that some of Imam’s (AS) companions decided to leave. They were sure that they wouldn’t leave the battlefield alive. That’s why they gave many reasons to go home; like their family being alone in their absence, owing money to others, etc. Hence, a part of the caravan left. The night before Ashura, Imam (AS) called his companions and described the extreme situation that they would face the next day. He (AS) said that they were free to leave, and they won’t be blamed for this. In other words, in spite of lacking enough soldiers, Imam (AS) did not oblige anyone to stay. He (AS) let them choose, and in such a case, they decided their own destiny.
Now that we have reviewed the significance of Imam Hussain’s (AS) movement, we realize that what happened in Karbala was not a simple battle. This event’s lessons of morality and humanity are not only limited to one place or a specific group of people but reach out to every human being, regardless of their religion, nationality, or time.
- Ibn Shu'ba al-Harrani, “Tuhaf al-'uqul,” p.322