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 [1];
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];
Spending a lot of time with such a person will destroy the wisdom [3] 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 [6];
Wasting time and doing nothing in life corrupt the mind [7];
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:
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];
Vain conversations and hostility with others will weaken the soul [9];
Having such great wealth can harden the heart [10];
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];
To spend time with those who are lost in their lives and oppose the divine guidelines, will mislead one to the wrong path [9].
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:
- 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".
When my nephew was about two years old, he experienced his first meet up with a cockroach. My sister and I found him sitting very close to a cockroach, looking at it, smiling and enjoying his discovery. As soon as we saw the cockroach, we started screaming out of fear of the cockroach. In a way that the poor little kid ran away and started crying. From then on, whenever he saw a cockroach, his first reaction towards the poor insect was to start screaming and running away.
We, unwantedly, passed on our fear and hatred of the insect to that little kid. This hatred was shaped in us when we were kids and is passed on to next generations. Hostile actions are being shaped against cockroaches. Different poisons are made to destroy them. And still, they are the biggest enemies of people of some nation. The same story exists with British people and their spider enemies.
We never even start asking ourselves, if we can have a different attitude towards these insects. In our understanding, they are dirty, aggravating creatures that should be destroyed. Yet, it has happened to me to watch some well-made documentary films about insects. And think to myself why I am so ignorant and hostile towards these beautiful creatures of God.
Prejudice, as described in Merriam Webster dictionary, is a “preconceived judgment or opinion; an irrational attitude of hostility directed against an individual, a group, a race, or their supposed characteristics.” [1] Prejudice is usually based on ignorance. For example, using the following phrases: ‘all men, all women, all Christians, all Muslims, all uneducated people, all youths, all poor people, all rich people, all Americans, all Arabs, etc.’ are signs of having prejudice toward a specific gender, religion, social level, or nationality.
Prophet Muhammad (PBUH&HP) says: “Avoid prejudice, as it begins with ignorance and ends up in regression.” [2]
In this article, we are going to analyze prejudice in Islam. And find out how much the definition of Merriam Webster dictionary is compatible with Islam’s view towards prejudice.
Imam Ali (AS) states that one of the main reasons for prejudice is “ignorance”. He explains that “As for Satan, he felt proud over Adam because of his origin and taunted him about his creation since he said, "I am of fire while you are of clay." And in the same way “the rich among the prosperous communities have been feeling vanity because of their riches, as (Allah) said: And said they: "We are more (than you) in wealth and in children, and we shall not be chastised." (Qur'an, 34:35)” [3]
In the Arabic text, the word that is used for “vanity” is Al-asbiyyah and Al-Lijajah, which means prejudice in Islam. Indeed, most of the times it is vanity and pride that makes people think they are better than others. As a result, they classify people and discriminate between different groups of people.
Prejudice in the following cases is blamed according to Islamic teachings:
“Among His (Allah) signs is the creation of the heavens and the earth, and the difference of your languages and colors. There are indeed signs in that for those who know.” (30:22)
“Do not marry idolatresses until they embrace faith. A faithful slave girl is better than an idolatress, though she should impress you. And do not marry [your daughters] to idolaters until they embrace faith. A faithful slave is better than an idolater, though he should impress you.” (2: 221)
This verse emphasizes on the fact that the only thing that elevates people in the eyes of God and should be noticed in human classification is one’s faith and wariness of God. “Indeed the noblest of you in the sight of Allah is the most Godwary among you.” (49:13): unlike many people who may choose their spouse based on appearance, wealth, education, family lineage, etc.
“O mankind! Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most Godwary among you. Indeed Allah is all-knowing, all-aware.” (49: 13)
As it is clear in the above verses, that differences in nationality, race, color, or social class should not make a group of people feel that they are superior to others and that they have the right to insult or assault them.
Since prejudice is followed by mocking, insulting and humiliating others, Allah clearly detains people of such acts; “O you who have faith! Let not any people ridicule another people: it may be that they are better than they are, nor let women [ridicule] women: it may be that they are better than they are. And do not defame one another, nor insult one another by [calling] nicknames. How evil are profane names subsequent to faith! As for those who are not penitent [of their past conduct]—such are the wrongdoers.” (49: 11) and He emphasizes that “Indeed the noblest of you in the sight of Allah is the most Godwary among you.” (49:13)
From definitions that we usually read about prejudice, we may think that prejudice in Islam is always an indecent attitude. But, in Islamic teachings, prejudice is not always a negative manner. Rather, in some cases, it is known to be admirable.
As Imam Ali (AS) points out, people should have prejudice for “good qualities and in praise-worthy habits like the protection of the neighbor, the fulfillment of agreements, obedience to the virtuous, opposition to the haughty, extending generosity to others, abstention from rebellion, keeping aloof from blood-shed, doing justice to people, suppressing anger and avoiding trouble on the earth.” [4]
With what we have discussed so far, we realize that prejudice comes from ignorance. And every one of us may have a negative prejudice against some people. Simply because we do not bother to gain more knowledge about other people, other religions, other cultures, etc. If we try to know other humans better and try to put ourselves in their conditions and empathize with them, and do not judge them based on what we’ve heard about them, but expand our knowledge by the sufficient studies, then there is a chance that we can help each other in the way of growth and improvement.
References:
- prejudice
- Mizan al-Hikmah, vol. 4, p. 2770
- Nahjul Balagha, sermon 192:
- ibid
Muslims commemorate the fortieth day after the martyrdom of Imam Hussain (AS) and his companions, called Arbaeen, meaning the fortieth day in Arabic. They all gather around the city of Karbala and Imam Hussain’s (AS) shrine, mourning and lamenting the unfair and cruel war between his comrades and those of Yazid Ibn Muawiyah, which led into the death of those pure men and the bondage of their families.
This commemoration happens every year around the city of Karbala. Muslims begin to walk to Karbala from other towns. They gather together in groups to pray, and especially to mourn the martyrdom of Imam Hussain (AS).
This walk is a hard one. It takes at least three days and lots of energy and time. So, why do Muslims take that? What is the philosophy behind it?
To answer our questions, first, let’s have a review of the history behind this walk and then move to the other aspects of this commemoration.
The history of Arbaeen walk goes back to the first visitors of Imam Hussain (AS) after his death. On the day of Arbaeen, forty days after the tragic martyrdom of Imam Hussain (AS), Imam’s (AS) son, sister and the remaining members of his family and that of the other martyrs came back to Karbala to lament the death of their dear ones besides their graves.
Their next visitor was Jabir Ibn Abdullah Ansari on the year 61 AH. Visiting Imam Hussain’s (AS) shrine was a tradition in Shiite culture until a short period after Morteza Anasari’s became the religious reference (Marja’) of Shiite Muslims. It was then lessened for some years and then revived. Some other religious references (Marja’) kept this tradition alive among their followers, until the government of Saddam Hussain, which banned all religious Shiite traditions to be performed publically [1].
The tradition was revived after the fall of Saddam, and it is still to be continued.
Visiting the holy shrines and going on pilgrimages on foot is not something new or belonging to our age. It’s got a long history, and Adam did the first pilgrimage on his visit to Mecca [2]. It isn’t a tradition just among Muslims either. It is performed in other faiths and religions, too. For instance, Caesar made a vow to his God to go on a pilgrimage to the Dome of Rocks if he won the battle against the Empire of Persepolis (Iran). He performed his vow after his victory [3].
Pilgrimages are highly admired, and their act is seen as a way of getting closer to Allah by Imam Sadiq (AS). Visiting the holy shrines of the twelve Imams (AS) is even more praised, especially the sacred shrine of Imam Hussain (AS). Of course, it’s not these shrines themselves that are of value and importance, but the people who have been buried there. Thus, when one makes a pilgrimage toward these shrines, he/she finds the chance to think more about these great personalities who won Allah’s satisfaction and praise and were Muslims in the real sense of the word. So, in every step that a pilgrimage takes toward Imams' (AS) shrines, especially that of Imam Hussain (AS), he/she is getting closer to a source of spiritual blessing, bringing him/her thousands of virtues and wiping away thousands of vices from his/her mind and soul.
The Arbaeen pilgrimage is not merely a long walk. Instead, it is a kind of movement in which despite being in publics, pilgrims have their own private relationship with Allah and Imam Hussain (AS), which finds a new form of divine immaterial dependence and conformance. Thinking about the goals and the history behind the martyrdom of Imam Hussain (AS), the injustice and cruelty imposed on his family and the devotions of his faithful followers brings about many personal and social growth and improvements.
Meeting other Muslims, exchanging ideas, and making friendships with Muslims of the other countries is another social outcome of this pilgrimage. One finds out that they are not alone in their faith, and have friends all over the world. They may have differences, but they have one thing in common: Belief in Imam Hussain (AS) and his right cause.
The last and the most crucial point to mention this great gathering is it's a kind of preparation for the grand reappearance of Imam Mahdi (AS), the awaited savior among Muslims. The Arbaeen pilgrimage is to make the minds and souls ready for this great event. It is said that when Imam Mahdi (AS) reappears, he introduces himself as the son of Hussain (AS) [6], whose fame has reached many people through the Arbaeen Pilgrimage; one of the most significant religious gathering around the world, with the estimated number of 40,000,000 people participating in it, whose news is broadcasted all over the world [5].
References
- "The background of Arba'een rally/The importance of Najaf-Karbala rally from the scholar's viewpoint." Fars News. Archived from the original on 16 November 2015. Retrieved 4 October 2015.
- Hor Ameli, Muhammad Bin Hussain Vasayel-o-Shia, Vol 11, p 132
- Sobhani, Jafar The Light of Eternity p. 696
- Kamel-o-Ziyarat: Pp 183, 184 and 185
- Philipson, Alice (19 January 2015). "The ten largest gatherings in human history." The Telegraph. Archived from the original on 6 October 2015. Retrieved 3 October 2015.
- Khademi Shirazi, Mohammad Yad’e Mahdi P16, P132