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| From
the Editor |
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Editorial
A. Abyad (Chief Editor) |
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Original contribution/Clinical Investigation
Diabetes Mellitus
- Knowledge, Management and Complications: Survey
report from Faisalabad-Pakistan
Ijaz Anwer, Ahmad Shahzad, Kashmira Nanji, Farah
Haider, Muhammad Masood Ahmad
Alanine aminotransferase
indicates excess weight and dyslipidemia
Mehmet Rami Helvaci, Orhan Ayyildiz* Mustafa
Cem Algin, Yusuf Aydin, Abdulrazak Abyad, Lesley
Pocock
Comparative Analysis of Antimicrobial Peptides
Gene Expression in Susceptible/Resistant Mice
Macrophages to Leishmania major Infection
Hamid Daneshvar, Iraj Sharifi, Alireza Kyhani,
Amir Tavakoli Kareshk, Arash Asadi
Does
socio-economic status of the patients have effect
on clinical outcomes after coronary artery bypass
grafting surgery?
Forough Razmjooei, Afshin Mansourian, Saeed
Kouhpyma
Comparison of the uterine
artery Doppler indices during pregnancy between
gestational diabetes and diabetes mellitus and
healthy pregnant women
Nazanin Farshchian, Farhad Naleini, Amir Masoud
Jaafarnejhad,
Parisa Bahrami Kamangar
Survey single dose
Gentamicin in treatment of UTI in children with
range of 1 month to 13 years old in Jahrom during
2015
Ehsan Rahmanian, Farideh Mogharab,
Vahid Mogharab
Evaluation of control of
bleeding by electro cauterization of bleeding
points of amplatz sheath tract after percutaneous
nephrolithotomy (PCNL) in Jahrom Peymanieh hospital
during year 2015-2016
Ali Reza Yousefi , Reza Inaloo
Comparison of the three-finger
tracheal palpation technique with triple ID
formula to determine endotracheal tube depth
in children 2-8 years in 2016-2017
Anahid Maleki, Alireza Ebrahim Soltani, Alireza
Takzare, Ebrahim Espahbodi,
Mehrdad Goodarzi , Roya Noori
Effect of Sevoflurane
and Propofol on pulmonary arterial pressure
during cardiac catheterization in children with
congenital heart diseases
Faranak Behnaz, Mahshid Ghasemi , Gholamreza
Mohseni, Azim Zaraki
Population and Community Studies
Prevalence
and risk factors of obesity in children aged
2-12 years in the Abu Dhabi Islands
Eideh Al-Shehhi, Hessa Al-Dhefairi, Kholoud
Abuasi, Noora Al Ali, Mona Al Tunaiji, Ebtihal
Darwish
Study and comparison
of psychological disorders in normal students
and students with multiple sclerosis in Shahrekord
Neda Ardestani-Samani, Mohammad Rabiei, Mohammad
Ghasemi-Pirbalooti, Asghar Bayati, Saeid Heidari-Soureshjani
Comparative
study of self-concept, physical self-concept,
and time perspective between the students with
multiple sclerosis and healthy students in Shahrekord
Neda Ardestani-Samani, Mohammad Rabiei, Mohammad
Ghasemi-Pirbalooti, Asghar Bayati, Saeid Heidari-Soureshjani
Relationship
between Coping Styles and Religious Orientation
with Mental Health in the Students of the Nursing-Midwifery
Faculty of Zabol
Nasim Dastras, Mohsen Heidari Mokarrar, Majid
Dastras, Shirzad Arianmehr
Tuberculosis in Abadan,
Iran (2012-2016): An Epidemiological Study
Ali-Asghar ValiPour, Azimeh Karimyan, Mahmood
Banarimehr, Marzieh Ghassemi, Maryam Robeyhavi,
Rahil Hojjati,
Parvin Gholizadeh
Family Stability and Conflict
of Spiritual Beliefs and Superstitions among
Yazdi People in Iran: A Qualitative Study
Zahra Pourmovahed , Seyed Saied Mazloomy Mahmoodabad
; Hassan Zareei Mahmoodabadi ; Hossein Tavangar
; Seyed Mojtaba Yassini Ardekani ; Ali Akbar
Vaezi
A comparative
study of the self-actualization in psychology
and Islam
Simin Afrasibi, Zakieh Fattahi
The effectiveness
of cognitive - behavioral therapy in reducing
the post-traumatic stress symptoms in male students
survivors of earthquake in the central district
of Varzeghan
Sakineh Salamat, Dr.Ahad Ahangar, Robab Farajzadeh
Reviews
Effects and mechanisms
of medicinal plants on stress hormone (cortisol):
A systematic review
Kamal Solati, Saeid Heidari-Soureshjani, Lesley
Pocock
Comparing Traditional
and medical treatments for constipation : A
Review Article
Mohammad Yaqub Rajput
A review of anti-measles
and anti-rubella antibodies in 15- 25 year old
women in Jahrom City in 2011
Ehsan Rahmania , Farideh Mogharab, Vahid Mogharab
Review of percutaneous
nephrolithotomy in children below 12 years old
in Jahrom hospital, during 2010-2014
Ali Reza Yousefi , Reza Inaloo
Physical and
mental health in Islam
Bahador Mehraki, Abdollah Gholami
International Health Affairs
The Challenges of Implementation
of Professional Ethics Standards in Clinical Care
from the viewpoint of Nursing Students and Nurses
Saeedeh Elhami, Kambiz Saberi, Maryam Ban, Sajedeh
Mousaviasl, Nasim Hatefi Moadab, Marzieh Ghassemi
Cognitive Determinants
of Physical Activity Intention among Iranian Nurses:
An Application of Integrative Model of Behavior
Prediction
Arsalan Ghaderi, Firoozeh Mostafavi, Behzad Mahaki,
Abdorrahim Afkhamzadeh,
Yadolah Zarezadeh , Erfan Sadeghi
Effect of resilience-based
intervention on occupational stress among nurses
Hossein Jafarizadeh, Ebrahim Zhiyani, Nader
Aghakhani, Vahid Alinejad, Yaser Moradi
Education and Training
Calculation of Salaries
and Benefits of Faculty Members in the Ministry
of Health and Medical Education of Iran
Abdolreza Gilavand
The effect of education
on self-care behaviors of gastrointestinal side
effects on patients undergoing chemotherapy
Shokoh Varaei, Ehsan Abadi Pishe, Shadan Pedram
Razie, Lila Nezam Abadi Farahani
Creating and
Validating the Faith Inventory for Students
at Islamic Azad University of Ahvaz
Solmaz Choheili, Reza Pasha, Gholam Hossein
Maktabi, Ehsan Moheb
Creating
and Validating the Adjustment Inventory for
the Students of Islamic Azad University of Ahvaz
Homa Choheili, Reza Pasha, Gholam Hossein Maktabi,
Ehsan Moheb
Evaluating
the Quality of Educational Services from the
Viewpoints of Radiology Students of Ahvaz Jundishapur
University of Medical Sciences
Abdolreza Gilavand, Jafar Fatahiasl
An Investigation
of Psychosocial aspect of Iranian Nursing Students'
Clinical Setting
Mahsa Boozaripour , Zanyar Karimi, Sima Zohari
Anbohi, Amir Almasi-Hashiani, Fariba Borhani
Clinical Research and Methods
Comparison of the
Antibacterial Effects of Chlorhexidine Mouth
washes with Jaftex Mouth wash on Some Common
Oral Microorganisms (An in Vitro Study)
Ebrahim Babadi, Zahra Bamzadeh, Fatemeh Babadi
Study of the effect
of plasma jet on Fusarium isolates with ability
to produce DON toxins
Elham Galin Abbasian, Mansour Bayat, Arash chaichi
Nosrati, Seyed Jamal Hashemi, Mahmood Ghoranneviss
The comparison of
anti-inflammatory effect in two methods of topical
dexamethasone injection and topical application
of ginger alcoholic extract after removing mandibular
wisdom teeth
Sahar Zandi, Seyyed Muhammadreza Alavi, Kamran
Mirzaie, Ramin Seyedian, Narges Aria, Saman
Jokar
The effect of curcumin
on growth and adherence of major microorganisms
causing tooth decay
Leila Helalat, Ahmad Zarejavid, Alireza Ekrami,
Mohammd Hosein Haghighizadeh, Mehdi Shiri Nasab
|
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Chief
Editor -
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|
| November 2017
- Volume 15, Issue 9 |
|
|
Physical and mental health
in Islam
Bahador Mehraki
Abdollah Gholami
Assistant
Professor of Islamic Education Department School
of Medicine, Shiraz University of Medical Sciences,
Shiraz, Iran
Corresponding author:
Dr. Bahador
Mehraki
Assistant Professor of Islamic Education Department
School of Medicine,
Shiraz University of Medical Sciences,
Shiraz, Iran
Tel:09173039902
Email:
Dr.b.mehraki@gmail.com
|
Abstract
Physical
and mental health is one of the most important
and fundamental issues of life in every
society. The teachings of Islam consider
physical and mental health as one of the
most important features of Muslims, and
as the promoter of the development of
good traits and peace and comfort of mankind.
Scholars and practitioners of empirical
sciences have also made great efforts
throughout history to maintain and improve
human health. The basic question is: What
is the effect of Islamic teachings on
Muslims’ life? To what extent do
these teachings correspond to the achievements
of empirical thinkers, especially doctors
and psychologists? Accordingly, the present
paper tries to examine the impact of religious
teachings on the behavior and actions
of Muslims and their degree of consistency
with the views of researchers in the field
of empirical sciences. The findings of
this study highlight the role of faith,
marriage, and observance of individual
and social health principles in the physical
and mental balance and stability of humans.
Key words:
health, peace, physical illnesses, mental
disorders, religious doctrines
|
One of the most important discussions in Islam,
like other divine religions, is human physical
and mental health. According to the credible
Islamic works and references, human physical
and mental health has received serious attention
in the words the Prophet of Islam (PBUH) and
the Qur’anic verses, and the words of the
infallible Imams (PBUH).
On the other hand, the issue of health in the
history of mankind has attracted the attention
of the scholars of empirical sciences, including
both traditional medicine and modern medicine,
in a way conceivable for human societies. For
instance, in traditional medicine, scholars
such as Avicenna, Zakaria Razi, and Seyed Esmael
Jorjani were the first Iranian physicians at
the Jundishapur University of Ahvaz who were
involved in promoting human health even though
they had access to limited facilities at that
time.
However, since 1978, as many people in the
world had no access to new medical services
and given the efficacy of many techniques of
traditional medicine, the World Health Organization
(WHO) has been focusing on the development and
promotion of traditional medicine (Nasseri,
2005: 44-45).
In modern medicine, practitioners in the field
of empirical sciences have been able to take
very effective steps to improve the health of
human communities using the latest technology
and the latest methods of surgical diagnosis
and psychiatric procedures. But at the same
time, it must be acknowledged that modern medicine
has not yet been able to provide a complete
and reliable answer to the demands and needs
of mankind, so that today we are witnessing
the increasing tendency of patients with mental
and physical illnesses to use traditional medicine.
The question now is: To what extent are Muslims’
religious teachings on health consistent with
the views of physicians and psychologists? In
addition to that, to what extent are the religious
teachings effective in improving Muslims’
health?,
The
term
health
is
defined
in
the
WHO
Statute
as
follows:
“The
concept
of
health
is
not
just
the
absence
of
disease
and
maim,
but
it
means
the
complete
physical,
psychological,
and
social
comfort”
(last,
1989,
89-89).
Reflecting
on
the
above
definition,
it
can
be
said
that
although
this
definition
considers
the
positive
and
negative
aspects
of
health
and
its
physical,
psychological,
and
social
dimensions,
it
does
not
make
it
explicit
whether
people
with
a
mild
ailment
or
those
who
live
in
a
polluted
and
toxic
environment
are
considered
as
healthy
or
sick
people.
Now
that
we
are
familiar
with
the
concept
of
health,
we
address
two
types
of
health,
i.e.
physical
and
mental
health:
1.
Physical
health
The
discussion
of
physical
health
and
factors
affecting
it
as
an
organic
phenomenon
and
one
of
the
important
components
of
individual
and
social
human
identification
has
been
one
of
the
most
important
discussions
of
human
societies
in
the
past
and
present,
so
that
experts
consider
physical
health
as
the
greatest
divine
blessing
and
the
first
prerequisite
for
human
happiness.
Scientists
have
found
that
having
a
healthy
body
is
not
possible
without
complying
with
health
rules.,
as
people
who
do
not
pay
much
attention
to
health
issues
are
less
tolerant
of
diseases.
Besides,
scientists
believe
that
having
proper
nutrition,
doing
physical
exercises
and
activities,
and
the
non-use
of
opiates
and
alcohol
are
among
the
most
important
factors
affecting
physical
health.
Not
having
physical
defects
and
having
a
healthy
body
is
the
aspiration
of
every
human
being.
As
a
healthy
person
without
any
physical
defect
by
taking
care
of
this
divine
blessing
can
feel
both
happiness
and
make
others
feel
happy.
Of
course,
in
the
twentieth
century,
the
advancement
of
biological
and
medical
sciences
and
the
discovery
of
antibiotics
and
vaccination
led
to
the
domination
of
the
mind-body
dichotomy
(1596-1650)
of
René
Cardar,
the
famous
French
scientist,
on
medical
science.
According
to
this
dichotomy,
the
human
body
is
like
a
machine
and
its
actions
are
merely
mechanical
and
its
mind
is
considered
to
be
a
spiritual
thing
that
is
different
from
body
(Tabaraei,
2010:
9).
2.
Mental
health
It
seems
that
is
the
issue
of
physical
health
will
be
incomplete
and
insufficient
without
taking
into
account
other
dimensions
of
health
because
usually
a
person
can
be
called
perfectly
healthy
who
is
both
physically
and
mentally
in
a
good
state.
Obviously,
someone
who
does
not
enjoy
mental
health
is
not
considered
a
perfectly
healthy
person,
and
a
healthy
community
is
the
one
whose
members
will
endeavor
to
promote
their
mental
and
physical
health
and
use
this
health
to
enhance
the
standards
of
their
personal
and
social
life.
Physical
and
mental
health,
in
addition
to
creating
a
sense
of
happiness
and
hope,
can
make
a
person
friendly,
sympathetic
and
tolerant
in
dealing
with
his
fellowmen.
Of
course,
the
environmental
factors
(cultural,
economic,
social,
etc.),
along
with
individual
factors
(genetics
and
physiology,
beliefs,
positive
emotions,
etc.)
are
effective
in
human
mental
health.
But
we
do
not
discuss
it
here
in
large
part
with
the
volume
of
the
article.
Medical
practitioners
and
psychologists
have
provided
various
definitions
for
indicators
of
mental
health
such
as
the
absence
of
mental
illness,
having
emotional
balance,
social
harmony,
feeling
of
comfort
and
peace,
personal
integrity,
and
understanding
oneself
and
the
environment
(Ibid.,
10-11).
The
World
Health
Organization
(WHO)
has
also
defined
mental
health
as
the
ability
for
having
coherent
and
balanced
relationships
with
others,
modifying
the
individual
and
social
environment,
solving
the
potential
problems,
and
fair
personal
desires
(Ibid.,
12).
Pondering
the
above
definitions,
one
can
say
that
the
owners
of
these
definitions
emphasize
chemical,
microbial,
and
genetic
aspects
that
account
for
material
and
physical
aspects
of
mental
health
and
do
not
pay
much
attention
to
the
impact
of
other
factors
such
as
economic
and
political
factors
on
mental
health.
This
is
due
to
the
ideas
proposed
by
Descartes,
the
French
theorist.
As
suggested
by
Schultz,
according
to
Descartes,
human
psyche
interacts
with
only
a
part
of
the
body
that
is
pineal
gland
in
the
brain
pectoral,
and
this
interaction
is
based
on
mechanical
principles
(Devon
B.
Schultz,
and
Sidney
Ellen
Schultz,
1999,
58).
| HEALTH
FROM
THE
ISLAMIC
PERSPECTIVE
|
Now
that
the
concept
of
physical
and
mental
health
has
become
somewhat
clear,
we
need
to
get
acquainted
with
the
views
of
Islam
in
this
regard.
1.
Islam
and
physical
health
The
spiritual
and
social
development
of
a
human
depends
on
his
physical
health
and
a
physically
ill
person
is
less
effective
in
advancing
spiritual
and
general
goals.
The
Islamic
religion
like
other
divine
religions
is
not
inattentive
to
people’s
physical
health
and
has
frequently
stressed
the
importance
of
the
health
of
the
body.
For
example,
Islam
considers
sport
as
a
necessary
activity
for
the
health
and
happiness
of
Muslims
and
emphasizes
the
strengthening
of
the
body
through
sports
in
particular
sports
such
as
swimming
and
shooting-off.
In
addition,
it
is
believed
that
spirituality
and
religiosity
play
a
vital
role
in
creating
good
traits
in
the
human
character
and
do
not
allow
loneliness,
absurdity,
and
depression
to
affect
the
human
personality.
A
religious
person,
with
the
support
of
spirituality,
contributes
to
the
prosperity
of
a
healthy
and
dynamic
society.
In
its
health
guidelines,
Islam
invites
Muslims
to
improve
their
physical
health.
Virtue
and
piety
have
a
significant
effect
on
physical
health
and,
consequently,
on
mental
health.
According
to
Imam
Ali
(AS):
“Piety.
.
.
heals
the
diseases
of
your
body”
(Imam
Ali,
1380,658).
Islam
has
a
special
focus
on
the
physical
health
of
individuals
and
even
prohibits
religious
practices
when
they
are
harmful
for
the
body
(Quran,
Baghera:
184).
In
excerpts
of
their
valuable
remarks,
the
Holy
Prophet
(PBUH)
and
the
infallible
Imams
(AS)
also
emphasize
the
importance
of
maintaining
physical
health.
A
hadith
about
the
divine
rights
and
family
rights
quoted
from
the
Prophet
of
Islam
(PBUH)
says:
“Your
body
has
a
right
to
you”
(Majlesi,
1998,
128).
In
addition,
in
jurisprudential
rulings
that
have
been
derived
from
religious
sources,
the
Lazarar
(No
harm)
law
denounces
actions
that
bring
harm
to
oneself
and
others.
Therefore,
it
can
be
said
that
the
religion
of
Islam,
which
does
not
allow
going
to
extremes
and
recommends
balance
in
affairs,
expects
Muslims
to
value
their
physical
health.
2.
Islam
and
mental
health
Mental
health
and
comfort
of
the
people
in
every
society
is
one
of
the
most
important
and
vital
issues
of
their
lives.
As
was
stated
in
the
discussion
of
physical
health,
the
concepts
of
physical
and
mental
health
are
closely
interconnected
and
based
on
the
popularity
among
the
Iranian
athletes
believed
that
a
healthy
mind
is
found
in
the
healthy
body.
The
rulings
of
Islam
with
their
worldly-afterlife
approach
that
is
based
on
balance
and
moderation
play
a
fundamental
role
in
promoting
mental
health
among
the
faithful.
In
the
religious
culture,
the
world
is
considered
as
a
farmland
for
the
hereafter
(Majlesi,
1998,
225).
Besides,
a
devout
person,
inspired
by
the
sense
of
hope
and
life
in
the
hereafter,
does
not
feel
lonely,
depressed,
and
absurd,
and
interact
with
other
people
based
on
patience
and
affection.
In
the
Holy
Quran,
“recommending
others
to
observe
rights”
and
“recommending
others
to
be
patient
and
tolerant”
are
considered
as
basic
principles
that
need
to
be
observed
by
all
Muslims
(Quran,
Asr:
4).
According
to
the
foregoing
Islamic
teachings,
believers
are
considered
as
brothers
for
each
other
and
do
not
suffer
from
loneliness,
lethargy,
and
depression
and
their
presence
in
the
community
results
in
the
happiness
and
dynamism
of
the
society.
Monotheism,
belief
in
the
Hereafter
and
eternal
life
create
self-esteem
and
a
positive
view
of
life
and
the
spirit
of
good
interactions
with
others,
thereby
creating
a
healthy
and
balanced
society.
Concerning
affection
and
constructive
engagement
with
others,
the
Holy
Prophet
(PBUH)
says:
People
of
my
nation
will
always
live
in
peace
and
welfare
as
long
as
they
love
each
other
(Tusi,1993,
647).
Research
shows
that
prayer
and
worship
can
be
one
of
the
main
ways
of
preventing
and
managing
mental-psychological
problems
suffered
by
mankind,
and
religious
people
suffer
from
less
mental,
emotional,
and
moral
disorders
and
feel
more
relaxed
and
happy
than
non-religious
people.
In
addition,
they
commit
less
crimes,
offences,
and
suicides.
A.
Mental
health
in
Islam
Mental
health
is
a
science
for
better
living
and
social
welfare
that
embraces
all
aspects
of
human
life
from
embryonic
life
to
death.
Mental
health
helps
individuals
to
adapt
to
their
environment
by
using
the
right
psychological
and
emotional
techniques
and
choose
better
solutions
to
their
problems.
Therefore,
mental
health
is
defined
as
the
provision
of
the
context
for
individual
and
social
development
and
growth,
the
prevention
of
mental
disorders,
and
the
provision
of
proper
treatment
and
rehabilitation
(Jalali,
Rostaminezhad,
2011,
43).
In
a
prophetic
hadith,
health
and
security
are
mentioned
as
two
blessings
that
human
beings
will
not
appreciate
unless
they
lose
them
(Ibn
Babvieh,
1983,
34).
The
study
of
the
teachings
of
Islam
like
other
divine
religions
shows
that
the
concept
of
prevention
is
one
of
the
important
principles
of
religion
in
creating
mental
and
physical
health
and
the
health
of
individuals
depends
on
the
prevention
of
the
incidence
of
physical
and
mental
illness.
As
the
observance
of
the
rules
of
individual
and
social
health
leads
to
physical
health,
the
observance
of
mental
health
principles
helps
individuals
to
preserve
their
mental
health
and
prevents
the
occurrence
of
mental
disorders.
B.
Ways
to
provide
mental
health
from
the
viewpoint
of
Islam
Some
psychologists
believe
that
religiosity
and
having
a
strong
belief
in
religion
are
important
elements
of
mental
health,
and
there
is
a
long
history
of
treating
mental
patients
through
heart
faith
among
religious
followers.
Psychologists
consider
peace
of
mind
and
a
sense
of
satisfaction
in
life
as
one
of
the
essential
characteristics
of
healthy
people,
and
since
believers
have
enough
mental
peace
and
confidence
because
of
their
reliance
on
God,
they
are
less
caught
up
with
emotions
and
emotional
anxieties.
Here,
we
discuss
a
few
cases
that,
according
to
Islam,
lead
to
mental
health
and
reduce
anxiety
and
distress:
1.
Islam,
faith,
and
worship
According
to
the
opinions
of
the
Islamic
leaders,
Islam
is
a
religion
that
grants
peace
of
mind
and
mental
health
to
believers.
Accordingly,
Imam
Ali
(AS)
said:
“Thanks
God
for
founding
the
religion
of
Islam.
He
founded
it
to
provide
security
for
those
who
believe
in
Islam
and
those
who
converted
to
Islam
(Imam
Ali,
1380,
308).
Therefore,
those
who
believe
in
a
unique
and
powerful
God
enjoy
mental
and
psychological
peace,
and
they
feel
strength
and
faith,
while
others
who
do
not
have
strong
faith
will
endure
loss
in
their
entire
life.
Divine
religions
have
emphatically
tried
to
establish
the
relationship
between
the
believers
and
God
through
divine
worship
and
remembrance.
In
Islam,
the
constant
recitation
of
the
Quran
and
saying
the
prayers
of
the
infallibles
(AS)
have
been
recommended
as
the
best
way
to
communicate
with
the
Creator.
Having
a
permanent
relationship
with
God
enhances
the
spirit
of
trust,
peace
of
mind,
and
sense
of
empowerment,
and
creates
purposefulness
and
order
in
the
human
character
that
plays
a
direct
role
in
ensuring
people’s
mental
health.
2.
Marriage
and
family
Family
as
the
first
social
group
is
the
manifestation
of
human
emotions
and
serves
as
a
basis
for
loyalty
and
a
sense
of
cooperation
and
support.
Creating
a
warm
and
intimate
environment
through
family
formation
can
play
an
essential
role
in
creating
mental
health
and
peace.
The
Islamic
religion,
like
other
divine
religions,
has
a
special
interest
in
the
institution
of
family
and
considers
it
as
decent
and
recommended
action,
and
in
some
cases
emphatically
recommended
and
even
obligatory
(Meshkini,
1987,
10)
As
the
Prophet
of
Islam
says:
Anyone
who
wants
to
follow
my
own
nature
(natural
religion),
he
should
follow
my
traditions,
and
one
of
my
traditions
is
marriage
(ibid.,
21).
He
also
considers
marriage
as
the
most
venerable
social
institution
that
God
has
endorsed.
He
says:
“In
Islam,
there
is
no
institution
that
is
more
venerable
and
dear
to
God
than
marriage
(Majlesi,
1998,
222).
And
about
the
importance
of
the
prayer
of
the
married
person,
he
says:
two
Rak’ats
of
a
married
person’s
prayer
is
better
and
more
valuable
than
seventy-one
Rak’ats
of
a
single
person’s
prayer
(Hor
Ameli,
1977,
7),
and
also
adds:
“A
person
who
is
seeking
to
support
his
family
from
the
divine
grace,
he
will
be
rewarded
more
than
a
person
who
does
jihad
for
the
sake
of
Allah
(Ibid.,
7).
The
Prophet
(PBUH)
also
says:
“Choose
a
wife
for
a
single
person,
so
that
God
will
make
his
mood
decent
and
expand
his
sustenance/daily
portion
and
his
magnanimity
(Meshkini,
1987,
14).
In
the
Holy
Quran,
marriage
and
the
formation
of
the
family
are
considered
as
divine
signs,
and
choosing
a
spouse
has
been
introduced
as
a
source
of
mental
peace
and
well-being
and
the
a
source
of
friendship
and
mercy
(Quran,
Rome:
21).
Marriage,
in
addition
to
creating
peace
in
the
human
body
and
mind,
keeps
him
away
from
the
illnesses
caused
by
celibacy.
A
single
person
has
less
sense
of
responsibility
and
the
formation
of
the
family
creates
the
responsibility
and
purpose
for
individuals
and
makes
them
more
active
in
social
and
public
affairs.
Sometimes,
being
single
results
in
doing
things
and
actions
that
are
not
rationally
justified
and
endangers
a
person’s
mental
health.
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