Islamic beliefs and mental health

by Huseyin Abdul

How much should mental health workers do to understand the beliefs of Muslims when they are affected by mental illness? Abdul Hussain asks how the worlds of belief and mental health practice can be brought closer together

In recent decades concern has developed about inequalities in mental health and health care delivery between the ethnic majority and black ethnic groups. Research (Fernando, 1995; Browne, 1997) findings have shown over-representation of black groups, many of whom are from Muslim backgrounds, in the psychiatric system.

Furthermore, research has found that black ethnic groups are more likely than the ethnic majority to be admitted to hospitals under compulsory sections of the Mental Health Act (1983), deemed to require urgent treatment and placed on locked wards.

Black groups are also more likely to be diagnosed as suffering from schizophrenia, given high doses of neuroleptic drugs and less likely to be offered non-drug based treatment such as talking therapy. In short they get the rough, hard end of mental health care. Black writers (Kareem & Littlewood, 1992; Fernando, 1995; Robinson, 1995) have highlighted the mistreatment of black patients arguing that this stems from racial stereotyping and cultural imperialism adopted by mental health professionals, who view black ethnic groups as being: unable to express their emotions, hostile in attitude, not motivated for treatment and not psychologically minded.

Certainly the diagnosis of psychiatric disorders, if not carried out by white middle class psychiatrists, is based on the ethnocentric knowledge base of western medicine. No real attempt is made to develop any detailed understanding of how Muslim patients' religious beliefs influence their thinking about health, illness and treatment. Yet there are an estimated 1.8 million Muslims living in the UK (Muslim News, 1998). The few Muslim mental health professionals within mainstream mental health services, such as myself, exist in the two cultures that are worlds apart, finding it difficult to narrow the gap between them.

This paper is thus my attempt to build bridges by informing other mental health workers how they might better understand the contrasting value system of the Muslim Ummah (community) against that of secular psychiatry.

Islamic beliefs have a central role in the lives of many Muslims, such as myself.

Sarwar (1998), describes the belief system or articles of faith in two dimensions, the internal and external forms of worship (ibadah). The internal form of worship is referred to as 'imaan' and has seven facets, which include belief in:

1. Oneness of God (Allah),

2. Allah's Angels,

3. Allah's Books,

4. Allah's Messengers,

5. The Day of Judgement (the hour of reckoning),

6. Destiny or fate (At-Qadar), and

7. Life after death.

Five basic duties or pillars constitute the external form of the worship. These include:

1. Shahadah (a deep understanding and verbal acceptance of oneness of Allah and prophet Mohammed [pbuh] as the final messenger),

2. Salah (five compulsory daily prayers),

3. Zakah (giving charity to the poor),

4. Fasting (abstaining from eating and drinking during the month of Ramadan),

5. Hajj (pilgrimage to Mecca, if means provide).

It is generally held that our faith protects us from ill health as well as helping us manage health problems when they do occur. The fact that Islam plays a major part in shaping the Muslim's understanding, experience and expression in mental distress is well-documented (Ansari, 1992; Hussain, 1999; Badri, 2000).

Amongst Muslims there is a strong tendency to conceptualise illness as occurring according to the will of God (Allah), who is understood to be a higher power that cannot be perceived by the senses. Central to this belief is the idea of Al-Qadar.

It is believed that everyone's Qadar is written from the moment of conception. Whatever happens in life is written in Qadar and can never be changed, except through supplication, which is in the grace of Allah whether to accept or not (An-Nisa 4:48). Allah is the architect of destiny and the advancement of the individual is dependent on Him. All life events are under His control and can be changed by Him alone. This belief is fortified in the Holy Quran in Surah At-Taghabun (64: 11):

`No calamity befalls, but with the leave of Allah (i.e. what has befallen him was already written for him by Allah from the Qadar, Divine preordainment)... and Allah is the All-- Knower of everything.

more...

The “Yoga” of Islamic Prayer

By Karima Burns, MH, ND

Called “one of the oldest systems of personal development encompassing body, mind and spirit” by the Journal of the Royal Society of Medicine, yoga has become one of the fastest growing health trends today. It has been renowned for centuries for its curative powers of movement.

Yoga consists of a number of “asnas,” or body positions, which one retains for a desired length of time while either reciting “mantras” or breathing in a rhythmic manner. Its benefits have been researched by many doctors who now recommend it to their patients, by many medical schools such as Harvard, and by many foundations such as the Menninger Foundation.

In fact, yoga has become so popular that secretaries have developed a simplified sitting version that they can do at their desks. The elderly, pregnant women and athletes also have their own versions.

Interestingly, for the millions of people enrolled in yoga classes, the Islamic form of prayer has provided Muslims for fourteen centuries with some of yoga’s same (and even superior) benefits. This simple form of “yoga” offers physical, mental, and spiritual benefits five times a day as Muslims assume certain positions while reciting Qur’an and athkar (remembrances).

Of course, not all the yoga positions are found in the Islamic prayer. However, hospital researchers have concluded that patients benefit from even a simplified version of yoga, and most hospital yoga programs, such as those at the Spaulding Rehabilitation Center in Massachusetts, consist of only five to seven positions.

The Muslim prayer has five positions, and they all (as well as the recitations we make while performing the prayer) have a corresponding relationship with our spiritual and mental well being, according to modern scientific research. The benefits of performing specific movements and recitations each day come from the correct rendition of the position or action itself, the length of time the position is held, and from careful and correct recitation techniques. more...

Is epilepsy caused by the jinn?

Question :

Since epilepsy is caused by jinn, how do we explain the black woman who came to the Prophet (saaws) asking for him to invoke Allah for her cure of her illness of epilepsy and coming uncovered, but there was no mention of jinn possession? Or is there a mistake in translation and it wasn't really epilepsy?

Answer :

Praise be to Allaah.

Epilepsy in most cases is caused by the jinn, and in some cases by some defect in the body, brain or nerves, or mood swings, or some weakness in the physical structure. All of these may cause loss of consciousness or unbalanced behaviour. The black woman’s epilepsy may have been caused by the jinn, but there was no need to mention the cause, which is why the narrators only mentioned what needs to be done when epilepsy occurs, for whatever reason, of making du’aa’ and performing ruqyah, or bearing it with patience and seeking the reward from Allaah.
Shaykh ‘Abd al-Kareem al-Khudayr

The hadeeth about the black woman is narrated in Saheeh al-Bukhaari (5652) and Saheeh Muslim (2576). In some versions of the hadeeth there is an indication that her epilepsy was caused by the jinn. For example, in a version narrated by al-Bazzaar, she said, “I am afraid that the evil one may cause me to become uncovered.” Al-Haafiz Ibn Hajar said: “It may be understood from some of the different versions of the hadeeth that what Umm Zafar was suffering from was the kind of epilepsy caused by the jinn and not that which results from dysfunction in the brain.”

Fath al-Baari, hadeeth no. 5652.

Islamic beliefs and mental health

How much should mental health workers do to understand the beliefs of Muslims when they are affected by mental illness? Abdul Hussain asks how the worlds of belief and mental health practice can be brought closer together

In recent decades concern has developed about inequalities in mental health and health care delivery between the ethnic majority and black ethnic groups. Research (Fernando, 1995; Browne, 1997) findings have shown over-representation of black groups, many of whom are from Muslim backgrounds, in the psychiatric system.

Certainly the diagnosis of psychiatric disorders, if not carried out by white middle class psychiatrists, is based on the ethnocentric knowledge base of western medicine. No real attempt is made to develop any detailed understanding of how Muslim patients' religious beliefs influence their thinking about health, illness and treatment. Yet there are an estimated 1.8 million Muslims living in the UK (Muslim News, 1998). The few Muslim mental health professionals within mainstream mental health services, such as myself, exist in the two cultures that are worlds apart, finding it difficult to narrow the gap between them.

This paper is thus my attempt to build bridges by informing other mental health workers how they might better understand the contrasting value system of the Muslim Ummah (community) against that of secular psychiatry.
Islamic beliefs have a central role in the lives of many Muslims, such as myself.

It is generally held that our faith protects us from ill health as well as helping us manage health problems when they do occur. The fact that Islam plays a major part in shaping the Muslim's understanding, experience and expression in mental distress is well-documented (Ansari, 1992; Hussain, 1999; Badri, 2000).
Amongst Muslims there is a strong tendency to conceptualise illness as occurring according to the will of God (Allah), who is understood to be a higher power that cannot be perceived by the senses. Central to this belief is the idea of Al-Qadar.

It is believed that everyone's Qadar is written from the moment of conception. Whatever happens in life is written in Qadar and can never be changed, except through supplication, which is in the grace of Allah whether to accept or not (An-Nisa 4:48). Allah is the architect of destiny and the advancement of the individual is dependent on Him. All life events are under His control and can be changed by Him alone. This belief is fortified in the Holy Quran in Surah At-Taghabun (64: 11):

`No calamity befalls, but with the leave of Allah (i.e. what has befallen him was already written for him by Allah from the Qadar, Divine preordainment)... and Allah is the All-- Knower of everything.

Outside the spiritual sphere, biomedical psychiatry, part of western medical tradition, attaches its explanation of human distress to an individual's biological body. In this view distress is understood as a defect in the hormonal mechanisms that control the balance of emotions and thoughts, i.e. levels of serotonin and dopamine which causes chemical imbalance of the brain. It deals with the classification, diagnosis and treatment of those people it determines as mentally ill on the basis of a wide range of clinical symptoms. This means that the person is seen in isolation from their religious, social and environmental factors. This idea is based on the philosophical concepts of Cartesian dualism (the secular idea that mind and body are separate entities), which are present in western cultures. Thus the total experience of the person is divided into various components, such as `hearing voices', `feeling depressed' etc. What this means is that, other life events, such as belief in Higher Power as in Allah and the consequences of inequality, which play an important part in shaping people's experiences and concepts, are systematically played down. Ultimately then, this implies that the part religion plays in understanding the meaning of human suffering are of little value in helping us understand the origins of human distress. The biomedical model assumes that distress has no intrinsic value and so must be dealt only with anti-depressants or modern technical interventions such as cognitivebehavioural psychology.

From this standpoint, it can be gathered that learning about the concept of `after-life' (known as akheerah in Islamic terms) and how it relates to some of the symbols within `God-conscious' communities are useful starting points in increasing empathy and sensitivity towards these groups. In other words, working alongside religious discourses is a step towards realising the vision of the worlds of others. Writers from psychospiritual perspectives (Badri, 2000) say that because of the under-value of the religious paradigm, too much emphasis is now placed on `cultural differences' to the exclusion of the belief systems, which underpin a culture and are an integral part of it. More importantly they point out how a western world-view approach to understanding community mental health needs now to engage in dialogue and include the context of `faith communities'. For many people, religious faith or spirituality can act as part of the holistic healing process. It can be part of finding that 'centre' the balance - that gives calmness and peace, which is so vital to recovery. Spiritual principles and values need to be closely explored if mental health professionals are to really appreciate and work creatively with the richness of a community in all its facets.

The Qur’an: A Healing for Every Illness!

Q: Dear brothers, as-Salamu `alaykum. Does reading the Qur’an help in curing illness?
A:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, it gives us pleasure to receive your question and to see the Muslim youth are interested in knowing the teachings of Islam, which Allah has chosen for His servants as a way of life. According to the Qur’an, a true Muslim should refer to scholars to get himself well-acquainted with the sound image of Islam.

In the first place, we want to make it clear to you that every Muslim is ordered to believe in the Supreme Power of Almighty Allah, that He is the Controller of everything. We have to let that faith repose in our hearts, with full conviction that when sick, we have no hope of recovery save from Him, that is why we all (even nonbelievers) turn to that Absolute Power, Almighty Allah, imploring Him to grant us quick recovery.

However, with such belief, we are also ordered to exert efforts, to make use of every means available. When sick, we need to consult physicians and take medication. This is in compliance with the Prophet’s order: “Allah has sent down the disease and the cure, and for every disease there is a cure. So take medicine but do not use anything haram (unlawful) as medicine.” (Reported by Abu-Dawud)

Moreover, as a Muslim’s life is composed of both physical and spiritual aspects, he is urged not to neglect any of these aspects. This brings us to the issue in question, tackled in the following fatwa, rendered by Sheikh `Abdel-Khaliq Hasan Ash-Shareef, a prominent Azharite scholar:

“Islam teaches us many things that avail in the field of healing people. A person should bear in mind firstly that it is Allah Who has the power of healing all people. No one has this power except Him. In addition, the Prophet (peace and blessings be upon him) urged us to recite some supplications in case one falls victim to illness. He (peace and blessings be upon him) used to say every morning and night: “I seek refuge in the Perfect Words (The Glorious Qur’an ) of Allah from evil of what He has created.”

The Prophet (peace and blessings be upon him) used to recite Ayat Al-Kursi so as to protect himself against evil eye or the spell of magic. The Qur’an itself provides a fountain of healing and everlasting protection for every human being. Almighty Allah says: “And We reveal of the Qur’an that which is a healing and a mercy for believers though it increase the evil doers in naught save ruin.” (Al-Isra: 82)”

Repentance of an AIDS patient

Question :

A person is suffering from AIDS and the doctors have said that he only has a short time to live. What is the ruling on his repentance during this time?

Answer :
Praise be to Allaah.

He must hasten to repent, even if it is at the time of death, because the door of repentance is always open so long as he is of sound mind. He must hasten to repent and beware of sin, even if they have told him that the time he has left to live is short, because life spans are in the hand of Allaah. The doctors may be mistaken in their thinking, and he may live for a long time. Whatever the case, he must hasten to repent and be sincere in doing so, so that Allaah will accept his repentance. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31]

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Ta-Ha 20:82]

And the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah will accept a person's repentance so long as the death rattle has not reached his throat” i.e., up until the time when the dying person loses consciousness. And Allaah is the One Whose help we seek.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 437 (www.islam-qa.com)