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Cause and Effect of Religiosity on Life Satisfaction

The Cause and Effect of Religiosity on the Life Satisfaction and Psychological Wellbeing

  • Rehmatullah Mirzaali

Religiosity can be defined as "the term religiosity comes from the word religious beliefs and it identifies numerous characteristics of spiritual behavior's as well as fidelity and trust of a person" (Khan, subhani & Ara, June, 2013). That is while life satisfaction is usually discussed as a crucial process where an individual determine the quality of their lives based on their own standard (shin & Johnson, 1978). The purpose of this newspaper is to discuss the religion as a simple motivating pressure in the life span of a person that helps visitors to enough time evil and practice decency which is directly associated with the mental health and physical position of the folks (paragment & hill, 2003). By looking directly into today's Islamic world we run into different criminalization, rape victims, injustice, honor killings, leading to a whole lot of negative benefits involving depression, suicide, stress and anxiety and other mortalities which is from the essence of Islam that educates us peace and safety. Thus, in order to understand the real fact of Islam, which only gives us the communication of peace, we should focus on a few of the teachings of great theologian philosopher as Nasir khusraw who is well renowned and has major effect on the Ismaili Muslim neighborhoods of Iran, Afghanistan, and Tajikistan. He has given a few of the response to some of the major issues of his time related to the religion and life satisfaction. In this particular paper, I will target only on the Islam faith and its true fact and in the light of teachings of Nasir khusraw and its own influence on mental health.

I am happy to begin my paper mentioning the actual Pakistan journal of mindset stated about the real essence of Islam. The journal explained that the result or the results of the study exhibited that out of spiritual involvement, influence and trust only religious impact had an impact on life satisfaction and it could have been different if the people were more focused on the true fact of Islam rather than the formalities and methods only. The journal further emphasized that folks beliefs should be reliant on the questioning and logical reasoning to be strong in their beliefs and making them as a part of their true mother nature by adding them in the frame of mind and behavior which can make them much more likely able to avoid things like jealousy, desire, delight, habitual greed and instead practice love, forgiveness, and esteem towards others which shows the association between the mental and physical health. in order to comprehend some reasonable questioning and reasoning related to the true fact of Islam we will look into the logical reasons given by the an Ismaili poet and theoligist Nasir Khusrow to the people of its time so that they stay strong in their trust and can adhere to a sense of ultimate goal and meaning even when life happenings are troubling.

Some group of people challenged Nasir khusrow (1998) that in order to believe in divine electricity and in ultimate purpose of God they questioned about the responsibility and freewill of the individual that "whether man is set or free in what he does: If he is determined then God in which case, why does punishment become necessary? If he is free then can he take action which God does not like? Thus necessitating that he prevails over God?"( p. 113). In reply with their query, Nasir khusrow said that query had been asked from Imam Jafar al sadiq in his amount of time in which he replied that "God is more just than to ascertain you to definitely disobey him and then punish him for it" (p. 113). They asked him if the man is free to do what he wishes? In reply he said that "Gods power is greater than ones transgressions in his kingdom" (p. 113). In addition, they asked that what position does the man hold in this world, he said that man is among both positions where he is neither identified nor free and farther he described that the status of man is among the animal and angel because mankind have both the carnal heart and soul which relates to the physical especially sexual needs and activities as well as the angel heart which is related to the religious being. In case of the angel spirit it cannot intentionally disobey and in case there is animal spirit it cannot intentionally obey because both of these souls are already made a decision in their essence while mankind whose position is in between the two that's why they may be honored for being obedient and punished for being disobedience as with Quran, al mudathir, 74:38 it is described that "every heart is held in pledge because of its deeds". Why mankind is entitled with the name of "Ashraf -ul makhluqat"? Because God has given mankind the insightful intellect which can identify the unattractive from the reasonable and he has also blessed humans with a feeling of pity and humility which will not allow the mankind to act as pets do and we aren't as free as pets due to the attribute of pity and modesty now as we realize that man's position is in between the two, the rational spirit which is already motivated in its character to do good and the carnal soul which is free rather than determined. So good and evil, wright and wrong is inside our hand and there is no compulsion from God for the mankind in its religion because as we already mentioned that Islam is a faith of tranquility not of compulsion and make. As in Quran, Al Baqarah, 2:256" it is stated that "let there be no compulsion in faith. Truth stands out clear from problem; whoever rejects evil and feels in God has grasped the most trusted hand-hold that never breaks. And God hears and recognizes all things". Similarly, I remember that a person of my teachers used to say about Hafiz shirazi a Persian poet, and I am quoting him, that: (The complete world is summed up in the human being; devil is not a monster waiting to capture us. He is a speech inside. Search for your devil in yourself not in others. Don't forget that the main one, who has learned his devil, is aware his God).

Further those doubters asked Nasir khusrow that "what's the purpose of being here. What's the reason for man's indeterminate state between your animality and angelicity and what's the meaning of Iqab (abuse) and how should it be known, describe" (p. 98). In reply Nasir khusrow replied that the reason why the mankind is indeterminate in its state is the fact their souls are uneducated and in order to gain knowledge they are given organs like eyes, hears, heart, and tongue by which knowledge can be attained and comprehended and internalizing it in their souls so that at last when souls leaves your body the heart must be able to return to his source where soul was sent to cultivate knowledge so that the soul will get its in the past to its origin. To create it more standard, Nasir khusrow further elaborated with an example of a landowner, farmer, farm and the agricultural instrument. He said that the common heart and soul is the land owner; farmer is the man; plantation is the material world; the device of the farm are your eyes, mouth area, and other organs helping you in cultivating the seed; and, the seed is your intellect. Thus, you have to cultivate your intellect wisely nowadays. The land owner has directed the farmer to the farm to cultivate the plantation and not be seated foolishly. The harness of the oxen is his body alongside the animal heart. A wise sensible man would learn and find knowledge by using his devices (organs) directed at him as a present nowadays so that when he comes back to the landowner he will need to have something to provide back again to the landowner as for the farmer and must please his landowner. Therefore we all have been here for an objective and we must recognize that before returning back again to our origin we should gain and know very well what we are directed for. Otherwise we will be failed inside our objective. As God says to the ignorant and bad fortune individuals who "and indeed you have come to us alone even as we created you at first and you have left behind that which you bestowed you"(6:95). So, if man does not use his tool (organs) in this world according to the commands of God and his prophet he would stay puzzled and distressed when his heart and soul leaves his body and there would be no any device to cultivate the intellect so he would be in agony as God says that "should you choose good, you choose to do good for your own selves and if you need to do evil, it's against your own selves" (17:7). As for the term Iqab (abuse) it was already discussed that whoever remains behind humanity the goal of which is to be wise and act according to the orders of God and his prophet but instead selects the carnal heart and soul which is the pet heart and soul and remains back of from reaching his origins that is his punishment being in the flame of ether.

Now focusing on the take action and commands of prophets we come to know that they lived very simply keeping away from this world and evil methods instead focusing on their spirituality as Hazrat Ali bin abi talib boy in legislations and cousin of the prophet who is described as the gate to city of knowledge by hazrat Muhammad (p. b. u. h) himself and who is the single most important intellectual power in Islam in line with the reserve justice and remembrance by Reza shah kazemi has quoted sayings of hazrat Ali that "By God this world of yours is more contemptible in my own eyes than a chewed up bone of an pig in the side of your leper"( p. 53). Further Hazrat Ali said that "the earth is as worthless to me as that which drips from the nose area of a goat" (p. 53). keeping in mind that the complexities which the holy prophets and a guy who's known as the gate to the town of knowledge condemns this world and gives no importance why would its enthusiasts waste time on doing something against the teachings of their prophet and spiritual leaders. This is how Islam and its own spiritual market leaders has thought the visitors to follow instead of getting involved in offences and other greedy things which brings about criminalization and additional leads to a lot of detrimental issues related to health as mentioned before that by chasing spiritual expansion you are more likely to avoid evil doing and involve in behavior's demonstrating love, esteem, compassion, and forgiveness which is directly from the mental and physical health position. However, in American sociological review by Durkheim (1951) and Simmel (1997) they have got mentioned social aspect as the essence of religious beliefs because participation in spiritual activities with the same minded people offers them a feeling of camaraderie and social interaction to help one another.

As all religions instruct the same idea of compassion, love, and value, therefore we can say that the effect of every religiosity will be the same. This is when people internalizes it in their behavior and lives it rather than showing, then the effect would be more robust in mental health than physical health as Koenig (2012) described that the partnership between your religiosity and mental health is more powerful than physical health since it encompasses psychological, communal and behavioral aspect which relates to the mental health. Furthermore, Ahmed M Abdel Khalek (2013) after doing his research he figured, there is a possibility of dealing with anxiety unhappiness in Muslim clients using the psychotherapeutic religious involvement, because religion has high importance in the culture. As we saw when we seen the Karachi psychiatric clinic they also used this religious involvement method to help patients of medicine addicts.

Concluding this paper, again I recall one of my instructors stated this and I estimate that "your soul is the king of your system, your brain the scribe, your intellect the vizier (Divan, 91:15; Ruby of badakshan, 214). that your intellect handles your soul and your soul controls the body but the intellect is developed through knowledge. We must control our mind to truly have a control in our lives and we must internalize the knowledge in our aspect to be free of desires and evils which has direct relation with mental health. it is clear from above teachings that Islam is an entire life-style which leads our lives in a wholesome and productive way if we tend to act in line with the teachings of Islam and and its holy prophets. Similarly, every religious beliefs has its significant effect on the mental health of its people in a confident way because each of them teach serenity and prosperity.


KHUSRAW, N. (1998). GUSHAYISH WA RAHAYISH (F. M. HUNZAI, Trans. ). LONDON NEWYORK: I. B. Tauris & co ltd victoria house bloomsburry rectangular London WC1B 4DZ. (Original work shared 1998).

Khan, B. , Subhani, B. , & Ara, A. (2013). RELIGIOSITY AND LIFE SATISFACTION. Pakistan Journal of Psychology, 44(1).

KAZEMI, R. S. (2006). JUSTICE AND REMEMBRANCE. London NY, U. S: I. B. Tauris & co ltd.

Koenig, H. G. (2012). Religious beliefs, spirituality, and health: The study and clinical implications. International Scholarly Research Notices, 2012.

Hill, P. C. , & Pargament, K. I. (2008). Advances in the conceptualization and measurement of religious beliefs and spirituality: Implications for physical and mental health research.

Lim, C. , & Putnam, R. D. (2010). Religion, social networks, and life satisfaction. North american Sociological Review, 75(6), 914-933.

Abdel-Khalek, A. M. (2013). Religiosity, health and joy: Significant relationships in adolescents from Qatar. International Journal of Social Psychiatry, 0020764013511792.

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