What Are the Solutions to Depression and Stress in Islam: Part3

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.


stress in Islam

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].


stress in Islam


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].




[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]. http://www.hawzah.net

[14]. M. Reyshahri, "Mizan al-Hikma," T. 6141".