There is a kind of fatigue that is not always felt in the body.<\/p>\n
We keep working, keep eating, keep talking with family, keep opening\nour phones and scrolling the screen. Yet, slowly, something changes\nwithin us.<\/p>\n
News of war no longer makes us pause. Photos of children who have\nlost their homes no longer make our chests tighten. Reports of refugees,\nfamine, massacres, and disasters pass by in a few seconds on the screen\nbefore we move on to the next story.<\/p>\n
It is not because we have become wicked people. Perhaps we have\nsimply seen suffering too often, until something inside us has grown\ndull.<\/p>\n
In psychological literature, this condition is often discussed within\nthe framework of compassion fatigue, an emotional exhaustion that can\narise when a person is continuously exposed to the suffering of others.\nThis condition can trigger sadness, anxiety, a sense of helplessness,\nand even emotional numbness.<\/p>\n
The problem arises when that fatigue does not stop at feeling. In\nsome people, if not managed well, this fatigue can contribute to\nwithdrawal, reduced emotional engagement, or apathetic attitudes.<\/p>\n
When Suffering Becomes Ordinary<\/p>\n
The digital world presents human suffering without pause. Every day\nwe see war, civilian casualties, starving children, families who have\nlost their homes, and people seeking safety. Our reaction usually\nfollows the same pattern: shock, then anger, then sadness.<\/p>\n
However, when the same images and news come repeatedly, the human\nmind and emotions can build a self-protection mechanism. Our attention\ndiminishes. We scroll faster and pass over the news. At a certain point,\nwe simply say, \u201cIt is already too much.\u201d<\/p>\n
A tragedy that should shake the heart turns into mere\ninformation.<\/p>\n
This is where compassion fatigue needs to be distinguished from\nindifference. Empathy fatigue is not a synonym for apathy. It is a\nresponse that can emerge when a person is continuously exposed to\nsuffering and experiences emotional burden. However, if not managed,\nthis condition can, in some people, contribute to reduced engagement and\nconcern.<\/p>\n
What is dangerous is not merely when people stop crying, but when\npeople stop feeling that the suffering of others is something worth\ncaring about.<\/p>\n
A humanitarian crisis that lasts too long can, under certain\nconditions, encourage the normalisation of suffering. The question \u201cWhy\nis this happening?\u201d is slowly replaced by \u201cWhat is the news today?\u201d<\/p>\n
Suffering turns into statistics. Victims become numbers. Human beings\nbecome mere content passing through the timeline.<\/p>\n
The heart, without us realising it, learns to become accustomed.<\/p>\n
Islam Does Not Allow the Heart to Become Numb<\/p>\n
In Islam, rahmah is not merely an emotion. It is a moral quality that\ndrives people to care and to act.<\/p>\n
The Qur\u2019an describes the Prophet Muhammad (peace be upon him) as:<\/p>\n
\u0648\u064e\u0645\u064e\u0627 \u0623\u064e\u0631\u0652\u0633\u064e\u0644\u0652\u0646\u064e\u0627\u0643\u064e \u0625\u0650\u0644\u064e\u0651\u0627 \u0631\u064e\u062d\u0652\u0645\u064e\u0629\u064b \u0644\u0650\u0651\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e<\/p>\n
\u201cAnd We have not sent you except as a mercy to the worlds.\u201d (QS\nal-Anbiy\u0101\u2019 [21]: 107).<\/p>\n
Mercy is an important part of the prophetic mission. Therefore,\nreligiosity is not only about the vertical relationship between humans\nand God, but is also reflected in the way humans treat one another.<\/p>\n
The Prophet Muhammad (peace be upon him) described the relationship\nof believers to one another as a single body:<\/p>\n
\u0645\u062b\u0644\u064f \u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0646 \u0641\u064a \u062a\u064e\u0648\u0627\u062f\u0650\u0651\u0647\u0645 \u060c \u0648\u062a\u064e\u0631\u064e\u0627\u062d\u064f\u0645\u0650\u0647\u0650\u0645 \u060c \u0648\u062a\u0639\u0627\u0637\u064f\u0641\u0650\u0647\u0650\u0645\u0652 . \u0645\u062b\u0644\u064f \u0627\u0644\u062c\u0633\u064e\u062f\u0650 \u0625\u0630\u0627 \u0627\u0634\u062a\u0643\u064e\u0649\n\u0645\u0646\u0652\u0647\u064f \u0639\u0636\u0648\u064c \u062a\u062f\u064e\u0627\u0639\u064e\u0649 \u0644\u064e\u0647\u064f \u0633\u0627\u0626\u0650\u0631\u064f \u0627\u0644\u062c\u0633\u064e\u062f\u0650 \u0628\u0627\u0644\u0633\u064e\u0651\u0647\u064e\u0631\u0650 \u0648\u0627\u0644\u0652\u062d\u064f\u0645\u064e\u0651\u0649<\/p>\n
\u201cThe parable of the believers in their mutual love, mercy, and\ncompassion is that of a body. When one limb of the body aches, the\nentire body responds with sleeplessness and fever.\u201d (Narrated by\nal-Bukhari and Muslim).<\/p>\n
When one part of the body is in pain, the other parts cannot pretend\nthat nothing is happening.<\/p>\n
The message of this hadith feels relevant when human suffering occurs\nso far from where we are. Geographical distance should not erase moral\nresponsibility. We may not be able to stop wars or save all the victims.\nHowever, the inability to solve every problem must not become an excuse\nto stop caring.<\/p>\n
Islam does not demand that people do things beyond their capacity.\nIslam also teaches that the abilities one does have should not be used\nto justify indifference.<\/p>\n
Fighting Apathy as Jihad an-Nafs<\/p>\n
This is where the concept of jihad an-nafs finds its relevance.<\/p>\n
In this article, jihad an-nafs is used in the sense of an inner\nstruggle to control the self\u2019s tendency towards laziness, despair, and\nindifference. It does not mean forcing oneself to be constantly immersed\nin sadness. Nor is it a demand to consume all bad news without\nlimit.<\/p>\n
On the contrary. People need to control themselves so as not to be\ndominated by fatigue, despair, selfishness, and reluctance to care.<\/p>\n
In situations that feel too heavy, people tend to choose the\nemotionally easiest path. When a problem feels too big, we say, \u201cI\ncannot do anything.\u201d<\/p>\n
That sentence is often factually true. However, it can become morally\ndangerous if it is allowed to become a reason to remain completely\nsilent.<\/p>\n
We may indeed not be able to do everything. But there is almost\nalways something that can still be done.<\/p>\n
Jihad an-nafs in this context is the inner struggle to preserve the\nlife of the heart, so that it does not lose its sensitivity merely\nbecause suffering is witnessed too often.<\/p>\n
There is a difference between being tired because of caring and\nstopping caring because of tiredness.<\/p>\n
The first is a human condition. The second requires spiritual\nvigilance.<\/p>\n
The Prophet Muhammad (peace be upon him) said:<\/p>\n
\u0645\u064e\u0646\u0652 \u0644\u064e\u0627 \u064a\u064e\u0631\u0652\u062d\u064e\u0645\u0652 \u0644\u064e\u0627 \u064a\u064f\u0631\u0652\u062d\u064e\u0645\u0652<\/p>\n
\u201cWhoever does not show mercy will not be shown mercy.\u201d (Narrated by\nal-Bukhari and Muslim).<\/p>\n
This hadith reminds us that rahmah must be maintained as part of the\nquality of a believer. The heart also needs training. It can become\nsensitive because it is accustomed to caring, but it can also harden\nwhen it allows suffering to pass without response for too long.<\/p>\n
Empathy Must Become Action<\/p>\n
However, one thing needs to be corrected: empathy must not stop at\nsadness.<\/p>\n
Crying at the sight of suffering is human. Anger at injustice is\nnatural. But after that, the question is: what do we do?<\/p>\n
The Qur\u2019an provides a powerful depiction of virtue in QS al-Balad\n[90]: 12-17. Virtue does not stop at belief, but is translated into\naction, such as freeing people from hardship and feeding the hungry.<\/p>\n
In the context of respect for life, the Qur\u2019an also states:<\/p>\n
\u2026 \u0648\u064e\u0645\u064e\u0646\u0652 \u0623\u064e\u062d\u0652\u064a\u064e\u0627\u0647\u064e\u0627 \u0641\u064e\u0643\u064e\u0623\u064e\u0646\u064e\u0651\u0645\u064e\u0627 \u0623\u064e\u062d\u0652\u064a\u064e\u0627 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u064e \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u0627\u2026<\/p>\n
\u201c\u2026And whoever saves the life of a person, it is as if he has saved\nthe life of all mankind\u2026\u201d (QS al-M\u0101\u2019idah [5]: 32).<\/p>\n
The message is clear: rahmah requires form.<\/p>\n
For some people, that form may be a donation. For others, becoming a\nvolunteer. Academics can spread correct knowledge and fight\ndisinformation. Educators can instil humanitarian values in their\nstudents. The wider public can ensure that public discourse does not\nturn into hatred towards particular groups.<\/p>\n
Not everyone has to do the same thing. However, everyone can do\nsomething according to their own ability and sphere of\nresponsibility.<\/p>\n
Therefore, fighting spiritual fatigue does not mean forcing oneself\nto feel sad continuously. Fighting spiritual fatigue means transforming\ntiredness into awareness, awareness into concern, and concern into\nconcrete action.<\/p>\n
We also need to give ourselves a pause. Not all news must be consumed\nall day. Maintaining mental health does not mean abandoning humanity.\nRest can actually be a way to preserve our ability to keep caring in the\nlong term.<\/p>\n
What needs to be guarded is not the intensity of sadness, but the\ndirection of the heart.<\/p>\n
Do Not Let the Heart Become Accustomed<\/p>\n
Perhaps we cannot save the world. But we can ensure that the world\ndoes not succeed in making our hearts lose their feeling.<\/p>\n
We may be tired of seeing the news. We may pause from the screen for\na while. We may cry. We may feel helpless.<\/p>\n
But after that, do not let fatigue become a reason to regard human\nsuffering as something ordinary.<\/p>\n
For when the heart begins to say, \u201cThat is not my business,\u201d what is\nlost is not only concern for others, but also a part of our own\nhumanity.<\/p>\n
Humanitarian crises can last for months or years. The news will keep\nchanging, and algorithms will keep bringing us to new tragedies. But\nrahmah must not follow the cycle of media attention.<\/p>\n
Caring is not a trend. It is a moral choice.<\/p>\n
From an Islamic spiritual perspective, maintaining that choice when\nthe heart begins to tire is one form of struggle against the self.<\/p>\n
So, when the flame of empathy begins to dim, do not rush to blame the\nheart.<\/p>\n
Tend to it.<\/p>\n
Rest it.<\/p>\n
Bring it closer to God.<\/p>\n
Then light it again.<\/p>\n
For the world does not only need people who are able to see\nsuffering.<\/p>\n
The world needs people who are still able to feel, still willing to\ncare, and still ready to act.<\/p>", "url": "https:\/\/jawawa.id\/newsitem\/fading-humanitarian-empathy-1788180828", "image": "" }, "sponsor": "Okusi Associates", "sponsor_url": "https:\/\/okusiassociates.com" }