Written by Loneliness has been one of the primary and most significant challenges encountered by young people from the past to the present. The primary issues that lead young people to experience varying degrees of isolation, especially during the sensitive phase of adolescence, are as follows: The transition from childhood to adolescence, diminishing family involvement as one grows older, lack of love, affection, compliments and appreciation, family discord and lack of healthy communication, humiliation, constantly encountering responses with anger, the pessimistic atmosphere prevailing in society, neighborhood pressure, locked-in questions and problems, offered by the place of staying in terms of future opportunities, disconnection between generations and not having a common language, the dilemma of culture and civilization that one finds himself in if it happens in foreign countries, differences with peers and inability to gain a respectable place among them, loss of environment due to migration and similar reasons and inability to get used to the new environment, emotionality, inability to have deep and strong spiritual bonds related to life, spiritual, mental, emotional, and heart dissatisfaction, bad friends, reasons such as propaganda from popular culture.
When unable to find a genuine, understanding, compassionate, and embracing environment or interlocutor providing answers and solutions, the issue of loneliness intensifies over time and draws them into additional problems. In this context, the young individuals whom the Messenger of God, peace and blessings be upon him, addressed also grew up during the period of Ignorance, and attention was drawn to the conditions that prevailed in society before. Racism, slavery, blood feuds, diseases, civil wars, poverty, hostility and hostility, harmful habits, polytheism, violence, and lust awaited the young individuals who overcame the challenges and illnesses and held onto life. They would either become victims themselves or sacrifice someone else for their sake. Young individuals who can’t find an escape route thrust themselves into loneliness, seeking solace in the deserts, traveling from place to place in search of a rational belief and thought system, or conforming to order and system, just as in other issues. Some turned to alcohol, games, and revelry, falling into the snare of desire, lust, and violence. The Messenger of God, bestowed with the responsibility of prophethood in Hira and sent as a mercy to all the worlds, particularly to humanity, responded with great sensitivity to challenges that could drive young people into loneliness. He presented himself with a life philosophy, a sense of action, an understanding of rights and truths, moral conduct, logical reasoning, and sincere and balanced emotions that could fill all the gaps within them. He compassionately approached them, understanding, listening, facilitating, and endearing them. He closely cared for them and consistently acted in an embracing, tolerant, and solution-oriented manner.
In doing so, he not only rescued them from the abyss of loneliness into which they had fallen but also averted new feelings of loneliness by proclaiming his proximity during challenging situations and times, such as spiritual, emotional, and mental quests, migration, orphanhood, unemployment, marriage, illness, and death. To the extent that, over time, the greatest form of loneliness for them became the separation and distance from him.
Loneliness Caused by Violence and Exclusion
Young individuals, raised in a culture rife with challenges, found solace in his call, only to abruptly lose everything they had up until that moment when they embraced Islam. They were ostracized by their families, relatives, and society; They were declared enemies by their old friends. They were also subjected to violence and treated with contempt. Irrespective of being free, enslaved, poor, rich, woman, man… Almost all of them were undergoing the same process. To the extent that the respected Abdurrahman ibn Awf, burdened by the oppression of the Meccans, exclaimed, “O Messenger of God! In our polytheistic days, we were people of dignity and honor; but upon embracing faith, we became despised!” He even proposed retaliation for the wrongs done to them.1
The Messenger of God understood his young Companions, took care of them closely, and never allowed them to feel lonely in the face of the violence and loneliness they were exposed to. He encountered them and counseled them to turn to God with patience and prayer, urging them to hold steadfast to the ties of faith and servitude.
He forged robust bonds of brotherhood among them, enabling them to address each other’s financial and moral challenges and provide mutual support. Additionally, he assigned some of the young individuals to one another.2 He nourished them with emotions and thoughts, morale, and motivation.3
He visited the places where they faced torment, advised them to be patient, prayed for them, and delivered the good news of either future blessings or rewards in the Hereafter. He left no one on his own; he was trying to find solutions to their problems.4 He sternly cautioned them to act with care and balance to prevent the problems from worsening; if they felt overwhelmed, he directed them toward the option of migration to lands where they could find peace and security.5
Isolation Arising from Migration
The majority of those who migrated from Mecca to Medina were young people. To enjoy their most basic rights and freedoms in peace and security, they left behind the homeland and homeland where they were born and raised and migrated to a land with very different identities. Most of the individuals were in the early stages of adolescence. The combination of being separated from the familiar cultural and climatic conditions, struggling to find adequate financial resources, and facing fears and similar challenges could lead to feelings of loneliness. At least those who were married had the opportunity to console themselves with their families. The Messenger of God was highly sensitive; he considered every possibility and closely monitored his Companions. He never allowed anyone to experience loneliness; instead, he embraced them with projects of compassion and mercy. As soon as he reached Quba, he started the construction of a masjid that would enable him to meet his Companions under the same roof and unite them together, and he opened “Baytu’l-Uzzab” to take care of young people. In the location known as the “Singles’ House,” he gathered with them, engaged in conversations, addressed their questions, and spent time with them, preventing them from feeling the emotional void brought about by migration. After some time of arriving in Medina from Quba, he settled the immigrants with families in the houses of Ansar through the practice of muahat/brotherhood. He allocated a section of the Masjid al-Nabawi as a dormitory and an educational center/suffa, placing the single young individuals closest to him.
He was here day and night, taking care of them closely, forming lesson circles, sitting and chatting, personally following up on all their material and spiritual needs,6 and gradually educating them and assigning them a mission. He didn’t let anyone face their troubles alone; he showed care and made his presence known. Thanks to his close and sincere care, young people navigated through processes that could have caused significant harm without any damage. As knowledgeable and virtuous individuals, they actively contributed to the development of both the newly established Islamic society and its civilization.