Lessons from al-Kindi’s Approach to Sorrow

Sorrow. It rolls in like a dark cloud, encompassing everything in its path, and leaving every soul that it touches with paralyzing feelings of helplessness and misery. Sorrow does not discriminate; everyone has been or will be, afflicted by it to some degree. It has been particularly ubiquitous in the past year, with all the isolation, anxiety, and uncertainty that Covid-19 has brought upon the world. People are always trying to find ways to cope with this incredibly unpleasant, yet inevitable feeling. al-Kindi (801–873 AD), one of the most renowned Muslim philosophers of the Islamic Golden Age, tackled this matter in his treatise “On the Means of Dispelling Sorrow.” He offered his perspective on the source of sorrow and presented philosophical arguments on how its negative effects could be diminished, or even avoided.

al-Kindi defines sorrow as being a psychological pain that arises from the loss of loved things or from the failure to obtain desired things. According to him, this pain of the soul needs to be cured because it can be emotionally, and even physically, detrimental to dwell in sorrow. al-Kindi’s solution is to change the focus of what we love and desire. This involves redirecting the value given to ephemeral things, such as physical possessions, towards eternal things which lie in the realm of the intellect. This realm includes elements such as knowledge, faith, and most importantly, the connection to Allah (SWT), who is the most Everlasting. If minimal importance is given to transient things, little anguish will be felt when they are taken away. Furthermore, there is no chance for sorrow if great importance is placed in everlasting things, because, by definition, they can never be taken away. Overall, one gains control over their sorrow by according little value to that which cannot be controlled and treasuring that which is eternal.

Of course, this is all very abstract, and it is certainly easier said than done. However, al-Kindi roots his treatise in practical methods and argues that it can be achieved by means of habituation. Indeed, al-Kindi argues that it is possible to redirect one’s love for the ephemeral to the eternal by making a habit of being content with what this life offers, while actively pursuing what can be found in the realm of the intellect. Through conditioning, the soul can be molded into a disposition of contentedness that becomes intrinsic. This leads to a shift in what is considered valuable; a calm indifference to the ephemeral elements of life can be established, and great happiness can be derived from elements that are invulnerable to loss. Sorrow can therefore be minimized with this change in perception.

Unfortunately, al-Kindi does not provide instructions as to how to develop a habit of caring for that which is everlasting more than that which is easily lost. This limitation of his treatise offers room for original contributions. I believe that a practical way of shifting the focus of our love towards that which is everlasting is to strengthen our relationship with Allah (SWT), as He is the Eternal One. This can be done in thousands of different ways, but I will only discuss two that I find particularly efficient.

One of the most important ways of getting closer to Allah (SWT) is to develop the habit of praying well. Most Muslims pray five times a day, but many do not feel the benefits of their prayers because, even though their bodies are performing the act, their hearts and minds are absent, usually preoccupied with the ephemeral things of life. Praying creates a direct connection to Allah (SWT), hence reminding us of His constant presence. It is therefore important to develop our concentration (khushu’) during prayers so as to spiritually benefit from our one-on-one time with Him. A way to increase our concentration during prayer is to pay attention to the verses being recited and attempt to understand their meanings. Tied to this is the study of the Qur’an, which would provide the necessary tools for comprehension that can be applied in prayer.

Moreover, being in constant remembrance of Allah (SWT) through dhikr is another means of strengthening our relationship with Him. Therefore, it is beneficial to develop a habit of remembering God. Particular times of the day can be reserved for it (for example, after waking up, after every prayer, or before going to sleep), but it can also be done at any spare moment during the day (for example, during a walk, or while waiting for the bus). The dhikr utterances can also be implemented in everyday speech when appropriate. For example, “Astaghfirullah” (I seek forgiveness in God) can be said in moments of frustration and anger. Also, getting into the habit of saying “Bismillah” (in the name of God) before beginning anything has the effect of reminding us of Allah. Overall, dhikr can be easily embedded into our daily routine, and it serves as a constant reminder of that which is eternal.

Habitually reinforcing our connection to Allah (SWT) through these small acts of worship can therefore change our perception of life. Our focus would be on Him, making life’s ephemeral things appear meaningless. This would give rise to contentedness, thus minimizing sorrow. Of course, this takes time, and it is difficult, but in the long run, it will allow for a happier life. Sorrowful events would be perceived differently and would therefore have a softer blow. Being aware of Allah’s (SWT) eternal presence will always provide comfort in times of sorrow and will help to dispel it.

al-Kindi offers a way of coping with sorrow that involves an inner struggle to change one’s mindset so as to attach itself to that which is eternal. Building a strong relationship with the Creator by implementing habitual acts of remembrance and worship can bring serenity and contentment into one’s life, as well as hope for healing and new beginnings. After all, a heart filled with love for Allah (SWT) leaves little space for sorrow.