Depression and anxiety are the most common mental health problems among humans, affecting approximately 19.01% and 28.08% of the population, respectively. Research findings indicate that social comparison is closely linked to the onset and persistence of both depression and anxiety.
For the full article, please refer to link[1].
Psychologists consider social comparison to be one of the most important factors contributing to anxiety.
In the introduction section of the aforementioned article, reference is made to numerous studies that have addressed this issue.
On one hand, humans are social beings; on the other hand, individuals within a society differ from one another in terms of knowledge, wealth, occupation, and so on.
As a result, comparison inevitably occurs in our lives. Social comparison is a double-edged sword; it can bring both tranquility and anxiety.
Comparison can be upward, downward, or lateral. In specialized articles, these terms are presented as upward comparison and downward comparison. This means that if a person compares themselves with someone above them, it is an upward comparison; if they compare themselves with someone below them, it is a downward comparison. For example, a person with a certain income, if they compare themselves with someone earning less, it is a downward comparison; if they compare themselves with someone earning more, it is an upward comparison; and if they compare themselves with someone earning a similar amount, it is considered a lateral (or same-level) comparison.
In material matters, upward comparison can lead to anxiety, whereas downward comparison can provide a sense of comfort and reassurance.
The Holy Qur’an warns Muslims that the wealth and children of others should not astonish or excite them.[2]
It is narrated from Salman that “My beloved, the Messenger of Allah (peace be upon him and his family), gave me seven pieces of advice, one of which was to look toward those below me in worldly matters and not toward those above me.”[3]
In other words, in worldly matters, comparison should be downward. Some societal problems, such as the race for wealth and competition driven by envy, stem from upward comparison.
However, upward comparison, in addition to causing anxiety, has several negative effects, one of which is envy. A person who engages in upward comparison becomes envious.
The Holy Qur’an states: “Rather, they envy people for what Allah has bestowed upon them out of His grace.”[4]
Imam Ṣādiq (peace be upon him) also said: “…The miser finds no comfort, and the envious person finds no joy or pleasure…”[5]
Another negative effect of upward comparison is the emergence of depression, despair, and hopelessness.
In a narration, the Messenger of Allah (peace be upon him and his family) said: “Whoever constantly looks at the possessions of others will have prolonged sorrow and lasting regret.”[6]
A person who constantly compares themselves with those above them in material matters gradually develops feelings of despair and regret, as they perceive themselves incapable of attaining what others possess.
However, if we engage in downward comparison in material matters, we will be content with what we have and will consistently exhibit the quality of gratitude.[7]
Such a person does not feel lack or deficiency, and their spirit remains at peace. Of course, this type of comparison only removes feelings of dissatisfaction and discontent; it does not diminish effort and activity, and reasonable striving for improving one’s life should not be undermined.
In spiritual matters, looking toward those above—those who excel in piety and devotion to Allah—is very good and commendable, as it helps prevent pride, arrogance, and illusions. Such comparison can serve as a factor for growth, development, and attaining higher spiritual ranks. If comparison is downward in worldly matters and upward in spiritual matters, it fosters a state of balance within a person.
Taken from the statements of Ḥujjat al-Islām Dr. Nāṣer Rafīʿī (with additions and modifications)
Footnotes:
[1] Professor Morena, researcher and university professor in the field of clinical psychology
[2] Sūrat al-Tawbah, verse 55
[3] al-Maḥāsin, vol. 1, p. 11
[4] Sūrah An-Nisāʾ, verse 54
[5] al-Khiṣāl – Shaykh al-Ṣaduq, p. 271
[6] Mīzān al-Ḥikmah – Muḥammad al-Rīshahrī, vol. 1, p. 610
[7] Biḥār al-Anwār, vol. 67, p. 173