Quran restores soul calmness:

The results of researches conducted over a group of volunteers from USA who were subject to a recitation of the Holy Quran were striking. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems. Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran. The Prophet revealed that miracle when saying;
“No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, and mercy would encompass them, and the angels would surround them, and Allah would make a mention of them in the presence of those near Him.”

A healing from diseases:

It is commonly known that Quran removes the causes of tension and cover the soul with tranquility and complacency. But was that effect of Quran limited to the souls only? When Allah says; “And We send down of the Quran, that which is a healing and a mercy to the believers..” (17: 82),

Then how could the Quran be a healing for the bodies? It is medically asserted that tension and worries lead to a deficiency in the immunity of human body in the face of all diseases. The more the psychological and nervous condition of man is not stable, the more the chances to face the invasion of diseases. Hence, the explanation becomes crystal clear- the Quran is a healing for bodies as it is a healing for the souls and spirits. The Quran regains the balance of nervous and psychological systems for the believer who constantly recites and listens to it, and contemplates its meaning, thus leading to increase his bodily immunity and safeguard his internal defenses. Man becomes in constant safety against the penetration of diseases. With the Quranic prevailing luminous powers, all microbes and germs attacking the body in consecutive waves are resisted.

Dr. Ahmed El Kadi conducted a research in USA on three groups of Americans who do not speak or understand Arabic. He connected them to instruments for measuring biomedical functions such as blood pressure, heart pulses, EEG, myography, and sweat test. He recited some Quranic verses for the first group, and ordinary sentences of everyday Arabic for the second group while the third group was a control group resting in a state of relaxation. He found that the physiological changes for the first group listening to Quran recitation have more significantly improved than the other two groups (These results were announced by the Islamic Organization for Medical Science).
Verily said the Almighty Allah; “If We had sent down the Quran upon a mountain, you would have seen it humbled, split asunder out of the fear of Allah. And those similitude- We strike them for men; haply they will reflect.” (59: 21)

Source:
“Medical Miracales of the Quran” – Dr. Sharif Kaf Al-Ghazal. The Islamic Foundation, UK. p. 104-105.

“And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again” (Qur’an 25:47).

Certainly sleep is one of the blessings from Allah. At the end of a busy day a person looks forward to sleeping and regaining enough energy for the next day. Sleep is also important for good health and safety reasons. However, studies vary as to how much sleep is enough. Some studies claim 8-10 hours is a requirement for everyone. However, the Prophet Mohammad (saws) used to sleep very few hours in the night and used part of the night for prayer. Recent studies confirm that this may actually be healthier for some people.

Sleep is important for health and safety reasons. Lack of sleep can lead to mental illness, relationship problems, absence from work and even traffic accidents.

Researchers have found that people with chronic insomnia are more likely than others to develop several kinds of psychiatric problems, and are also likely to make greater use of healthcare services (Yang). Lost productivity due to sleepiness has been estimated to cost the national economy as much as $100 billion annually and the National Highway Traffic Safety Administration has estimated more than 100,000 auto crashes annually may be fatigue related (Yang). Because of this, some studies claim that 8-10 hours should be required for everyone. However, recent studies have confirmed what the prophet Muhammad did may be healthy for some people.

“…the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer (Bukhari).”

Modern studies show that this may actually be the best advice for many people. In fact, many studies are showing that less sleep or even lack of sleep can be healthier in some cases.

A six-year study of more than a million Americans shows that a good night’s sleep lasts seven hours. It also showed that people who sleep for eight hours or more tend to die a bit sooner. Study leader Daniel F. Kripke, MD, says,”You really don’t have to sleep for eight hours and you don’t have to worry about it. It is evidently very safe to sleep only seven, six, or even five hours a night (DeNoon).”

Kripke and co-workers analyzed data from an American Cancer Society study conducted between 1982 and 1988. The study gathered information on people’s sleep habits and health, and then followed them for six years. Study participants ranged in age from 30 to 102 years, with an average starting age of 57 years for women and 58 years for men. In the study the death risk for people with too much sleep was 34% as compared to only 12% for those who slept 8 hours and only 22% for those who had too little sleep.

These findings are similar to those in the dietary realm that show that eating too much food is much more harmful than not eating enough (of course massive extremes such as starvation and not sleeping at all are not included in this discussion). Kripke even noted that, “For 10-hour sleepers, the increased risk of death was about the same as that for moderate obesity.”

Some studies have even experimented with sleep deprivation to cure depression. Up to 60% of depressed people will show a 30% improvement after just one night awake, according to a review article published in the January 1990 issue of the American Journal of Psychiatry. People who feel the most depressed in the morning and improve later in the day seem to benefit the most from a night without sleep (Yang). However, keeping people up all night is not a long-term solution and researchers often found a relapse in people once they went back to “normal” sleeping hours.

Further research showed that one reason staying up all night worked was because sleep inhibits the thyroid stimulating hormone (TSH) that helps control our metabolism and, indirectly, our levels of energy. An estimated 25% to 35% of depressed patients have low TSH levels. Recent research has shown that while sleep inhibits the release of TSH, staying awake through the night and the early morning hours boosts it. This “new” scientific research is completely in accordance with the habit of the prophet (saws), which was to sleep shortly after Eisha prayer (earlier than most people sleep nowadays), and wake in the very early morning hours (sometimes as early as midnight) again to pray.

Ibn ‘Abbas said, “The Prophet slept till he snored and then prayed (or probably lay till his breath sounds were heard and then got up and prayed).” Ibn ‘Abbas added: “I stayed overnight in the house of my aunt, Maimuna, the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. He drew me to his right and prayed as much as Allah wished, and again lay and slept till his breath sounds were heard. ”

This is similar to the therapy given to depressed patients in Europe who are told to sleep early for a week, awake at midnight and then ease back into a “normal” sleeping schedule by waking a bit later each morning, but no later than sunrise (Yang).

If you already feel you don’t have enough sleep you may wonder, though how less sleep can make you feel better. Oftentimes sleep problems are related to sleep quality rather than length of sleep. Things a person can do to improve their sleep quality is: eat at least two hours before bedtime, change to healthier dietary habits, check with a doctor about possible sleep apnea, snoring issues, or TMJ, sleep on your side, avoid alcohol and sedatives, lose weight and find a comfortable mattress.

So how do you know how much sleep you need? Many people instinctively feel what is right for them. If you feel great after 7 hours, but feel tired if you get five hours or nine hours then you know that seven is your “ideal sleep” time. However, sleep requirements may also vary with life events. During travel or personal trauma or illness sleep requirements may increase.

John McDougal, author of several dietary books, offers a further distinction between people who need more or less sleep. He says in his book The Quick McDougal Cookbook, that healthy people usually need only 5-7 hours of sleep a night. This, in fact may be the reason many people think they need more sleep. Bad dietary habits can cause sleepiness. One such example is the heavy feeling one gets after eating a large meal or the drug-induced state that bread causes in some people. Dr. McDougal says that as long as a person is healthy they should need less than 8-hours of sleep. Medical science seems to be saying that if you need more that 8 hours of sleep you need to work on some dietary issues and strive to need less sleep. Even the prophet (saws) spoke against extremes in sleep deprivation and told men who stayed up all night for days on end praying, that they needed to moderate their habits and also get some sleep.

Sources:

www.webmd.com

Yang, Sarah. “Staying Up to Beat the Blues.”

DeNoon, Daniel. “Are you Sleeping Enough – Or Too Much?”

Durgan, Amy. “Tips to Sleep More Soundly.”

Source: islamicmedicine.org

By the fig and olive
And the mount of Sinai
And the city of security
We have indeed created man in the best of moulds
Then do we abase him (to be) the lowest of low
Except such as believe and do righteous deeds for they shall have a reward unfailing
What then, can after this, make you deny the last judgement
Is not Allah the wisest of judges” (The Fig, Surah 95)
The plant of olive goes upto the height of 3 metres, leaves are bright green and very attractive and the fruits are of bright bluish or violet colour, possesses a metallic taste. It is known from old ages. During the excavation of ancient Egyptian graves, vessels full of olive oil were found with other articles. According to the scholars of Hadith, on subsidence of Toofan-E-Nooh, when water level came down, the first thing on the earth that was seen, was the olive plant.

The plant is extensively found in Asia minor, Palestine, Roman territory, Greece, Portugal, Spain, Turkey, Italy, North Africa, Algeria, Tunisia, California in America, Mexico, Peru and South zone of Australia. Usually it is imported from Spain, Italy, France, Turkey and Greece. Though olive fruits are very nutritious it is not usually eaten due to its metallic taste. Rather pickles of its fruits are largely consumed in Europe. The fruits preserved in vinegar is imported from Greece and liked very much in Europe and in Arabian countries.

Olive oil is a good preservative for other eatables too. Sardine and other fishes are tinned and preserved in olive oil. The smoke-less burning of olive oil is a peculiar feature, which produces a bright light. Holy Qur’an stresses the importance of Zaitoon on several occasions: (141-M-AlInaam-6), (99-K-AlInaam-6), (11-K-AlNahl-16), (AlNoor-35), (Moominoon).

Hazrat Sayyed Al-Ansari narrates that the Prophet (Pbuh) said “Eat the olive oil and massage it over your bodies since it is a holy (mubarak) tree.” (Tirmizi, Ibn Maja)

Hazrat Alqama Bin Amir narrates that Prophet (Pbuh) said, “ There is olive oil for you, eat it, massage over your body, since it is effective in Heamorrhoids (Piles).” (Ibn Al-Jozi, Zanbi)

Hazrat Aqba Bin Amir narrates that the Prophet (Pbuh) stated, “You have the olive oil from this Holy (mubarak) tree, treat yourself with this, since it cures the Anal fissure (Basoor).” Khalid Bin Saad narrates “I came to Madinah with Ghalib Bin Al Jabr. Ghalib became ill during the journey. Ibn Abi Ateeq came to see him and told a narration from Hazrat Aisha that the Prophet (Pbuh) told about the cure in Kalonji. We crushed a few seeds of Kalonji and mixed it with olive oil and dropped in both nostrils, after which Ghalib became healthy.” (Ibn Maja, Bukhari)

Hazrath Abu Hurairah (t) narrates that the Prophet (Pbuh) stated, “ Eat the olive oil and apply it (locally), since there is cure for seventy diseases in it, one of them is Leprosy.” (Abu Naim)

Hazrat Zaid Bin Arqam narrates “ We have been directed by the Prophet (Pbuh) that we should treat the Pleurisy with Qust-e-Behri (Qust Sheerin) and olive oil.” (Tirmizi, sanadeAhmed, Ibn Maja)

Olive oil has a place in Govt Pharmacopoca of USA and Britain (British Pharmacopoca). Both of these countries have given prime importance to olive oil for the treatment of various ailments and have fixed standard parameters to evaluate its purity.

It contains Palmatic Acid, Oleic Acid, Linoleic Acid, Steanic Acid, Myristic Acid and Glycerides. It is not dissolved in water but in Alcohol, Ether, Chloroform and Liquid Paraffin.

The adulterant very often used in the olive are of the seeds of Tea Plant, Arachis oil in the market samples of olive oil. Sometimes Machine Gun oil and refined Mobile oil are also found.

Olive oil is extracted from the ripened fruits. The unripe and over ripe fruits contain less amount of the oil. The fruits are processed three times. Successively, the first round oil is the best in quality, golden in colour, with a light fragrance and known as virgin oil. Some varieties of olive oil remained unchanged in its effectiveness for years together. It contains therapeutic potential even if it is a thousand years old. Despite the prime importance and holiness given by Qur’an and Prophet Muhammad (Pbuh) no work has been done to find out its efficacy for the ailments other than the Haemorrhoids, Anal fissure, Skin diseases, pleurisy and leprosy, which are already described by the Prophet (Pbuh) , whereas the Prophet (Pbuh) himself says us that it contains cure for seventy diseases.

According to Ibn Al-Qayyim the red coloured oil is better than blackish one. It is an exhilarant, glows up the facial complexion, provides prevention against poisons, regulates the digestive process, expels the intestinal parasites, makes the hair lustrous and minimises the ageing problems. The massage of olive oil with common salt over the gums is a remedy for several diseases of gums and teeth. The local application of olive oil or the water extracted from the crushed olive oil leaves is effective on boils, rashes and itching. The chronic ulcers and boils, which show difficult healing condition, are healed up with the use of olive oil locally.

According to Zahbi it strengthens the hairs and body, hence could be used as a good tonic in old age problems and to delay the ageing process. It is also useful in sexual weakness. Combination of normal saline with olive oil is highly effective in burns cases.

The decotion of olive leaves in water is effective against mouth and lips ulcers and allergic dermatitis also. The concentrated aquous extract of olive leaves and fruits is very effective against dental cavities and application of this solution shows very good effects on Leukoplaquea in mouth. This solution is applied with vinegar on Alopecia, grows the hair and removes the Alopecia. It is also stated that the local application of this extract removes the scars of small pox and boils. The powder of seeds mixed with butter is effective in brittle nails. The pickles prepared from olive fruits is a good appetizer and removes constipation. The smashed leaves are applied locally to check excessive perspiration. The water extracted from the leaves with honey is used as Ear drops and effective in various Ear ailments. The oil procured by burning of olive wood is effective against all fungal infection viz, Ringworm, T.versicolor etc. in addition to Eczema, Psoriasis, Dandruff and Alopecia. The local application of olive oil on scalp is highly effective against dandruff. It grows the hairs and checks, the loss of hair. The application of olive oil in eyes relieves the inflammation.

The massage of olive oil over the body tones up the muscles and organs, it relieves muscular pains. Some physicians also advocate the massage of olive oil for epilepsy. It relieves the Sciatic and arthritis. The ointment prepared from olive oil are very good healing agents. It heals the sinus and fistula very quickly. 25ml of olive oil mixed with 250ml of barley water, if taken internally, is highly effective against chronic constipation. It is good Diuretic, hence is used in Ascites. It also removes the kidney stones.

A conventional regimen is also available comprising of olive oil and other herbal drugs having potential against the Gall bladder stones. It is stated that this regimen dissolves and expels the Gall bladder stone.

In view of the researchs carried out in USA and England, it is concluded that it is a good nourishing diet during the ailments of kidney, where nitrogen containing food/proteins in take is contra indicated. Since, the Prophet (Pbuh) stated that it is a good remedy for Anal fissure, hence for the same complaint patients were advised to take two spoonful of olive oil at bedtime and an ointment was applied on fissure locally at retiring and in morning, prepared from 8 spoonfuls of olive oil and 2 spoonfuls of ground henna leaves. This showed very good effects against the problem. It is a good tonic for hair and maintains the lustre. Its combination with other prescribed drugs of Tibb-al-Nabwi is a good remedy for Psoriasis and Eczema. The impressions of several doctors practising in middle east and North Africa reveal that no case was detected of Gastro Intestinal Carcinoma, among those who were used to consuming olive oil. Japanese doctors also endorse this fact and have the opinion that olive oil prevents the incidence of Carcinoma in G.I.T.

The Prophet (Pbuh) stated that it is a good remedy for intestinal inflammations. Therefore it was used in the cases of G.I.T ulcers and found very much effective. It is also observed that no remedy equates the benefits of olive oil in hyper acidity and gas troubles.

The Prophet (Pbuh) recommended the use of olive oil in Pleurisy. Keeping this in view olive oil was administered in various diseases of Respiratory tract and it was observed that the regular users of olive oil were least affected with common cold and coryzha and pneumonia.

The clinical experiences of well qualified and highly established doctors in the profession who take a keen insight in Prophet’s medicine reveal that olive oil is a good supportive treatment in Tubercular infection of either sites. According to a narration of Kahlid Bin Saad in Ibn Maja, one spoonful of Kalonji was pulverised and mixed with 12 spoonful of olive oil. This suggestion was dropped into the nostrils morning and evening for the cases of chronic cold and epistaxis. The results were found highly positive.

Source: Islamicvoice.com

Jann are the youngest, lowest and weakest class.

Djinn are the most common type, but still lack power. These immature genies entertain themselves by tormenting people for the fun of it.

Shaitan (sometimes spelled Shaytan) typically know seven or eight different types of magic. Once a Jinn reaches Shaitan-level, it is assigned to a human. They abandon their small-time mischief and spend their time urging their victims to do evil. To counterbalance the evil influence of the Shaitans, a guardian angel is also assigned to the same person. In some accounts, Shaitans are shapeshifters (although limited in their shifting).

Afrit also spelled afreet, afrit, afrite , or efreet,’ifrit, or ‘ifritah (female), a class of infernal jinn noted for their strength and cunning.

Marida are the most powerful of all. The Marida are assigned to only the most important people, such as kings or high priests. Their knowledge of magic is extensive. Marida are believed to be over 2000 years old (an average lifespan is around 2500 years).

Stress is the most common aliment of modern age. It has been implicated in the causation of peptic ulcer disease, coronary heart disease, depression, auto immune disease, hypertension, diabetes and even cancer. In milder form it manifests in form of unrest, violence, at work, school and home. Common medical problems like tension headache, insomnia, and obesity are also attributed to unusual stress. None of us are free from stress but some deal with it better than others.

Stress results from the following factors:

a. Fear of the unknown and trying to see through and control the destiny.
b. Losses in our life of people and things dear to us and our inability to recover those losses.
c. Inner conflict between our heart and mind between what is known to be the truth and our failure to accept it as truth. Acceptance of truth may require changing our habits and way of life which we may adhere to for some reason like pleasure, joys, taste, pride in race or heritage etc.
Let us examine how Quran deals with such situations.

Our losses are a trial for us:
“Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: To God we belong and to him is our return. They are those on who (DESCEND) blessings from God and mercy and they are the once that receive guidance. 2:155

Thus in Islam, we do not have concept of the ownership of goods and life. Everything belongs to God and returns to him. So if we don’t own that thing why mourn our loss?

a. Our destiny is predetermined. We do not have control on that part. What we have control over is a limited free will, that is our actions, our choice to do good or bad, to believe in God or not to believe in Him, but we have no control over tomorrow’s event not related to our actions i.e. whether my wife will have a son or daughter, whether his/her eyes will be brown or black, or whether I will have an accident or not tomorrow. WorTying over such things is of no use.

b. Rejection of faith in Quran is called a disease. This denial of truth is due to arrogance.

“In their heart there is a disease and God has increased their disease and grievous is their penalty because they lie to themselves.” 2:10

Therefore after lying to ourselves, we set up an inner conflict – between heart and mind. In order to contain that conflict the mind sends signals to glands for secretion of harmones like adrenaline which leads to rapid heart rate, perspiration, tremor, the basis of lie detector test.

This lying conflict could be due to “SMALL” crimes like theft or adultery, or big crimes like rejection of God.

3 stages of spiritual development of soul age

a. Nafsul Ammara: -The Passionate soul “I do not absolve myself Lo the (human) soul is prone to evil, save that whenever my Lord has mercy. Lo, Lord is forgiving; merciful.” 12:53 (Surah Yusuf)

This soul inclines toward sensual Pleasure, passion and self gratification , anger, envy, greed, and conceit. Its concerns are pleasure of body, gratification of physical appetite, and ego.

Hadith “your most-ardent-enemy is your evil self which resides within your body” (Bukhaii).

If this evil soul is not checked wiR lead to unusual stress and its resultant effects.

- b. Nafsul Lawanunah (The Reproaching Soul). “Nay, I swear by the reproaching soul” 75:1

This soul is conscious or aware of Evil, resists it, asks for God’s grace, and pardon, repents and tries to ammend and hopes to achieve salvation.

“And (There are) others who have acknowledged their faults. They mix a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is relenting, merciful.” 9:102

Hadith “These are two impulses within us. One spirit which calls towards good and confirms the truth. He who feels this impulse should know that it comes from Allah. Another impulse comes from our enemy (Devil) which leads to doubt and holds untruth and encourages evil. He who feels this should seek refuge in Allah from the accursed devil.”

This soul warns people of their vain desire, guides and opens the door to virtute and righteousness. It is a positive step in spiritual growth.

c. The satisfied soul (Nafsul Mutmainnah). “O (you) soul in (complete) rest and satisfaction. Come back to your Lord, will pleased (yourself) and will pleasing unto him. Enter you then among my devotees, enter you in my heaven.” 89:27-30

This is the highest state of spiritual development. satisfied soul is the state of bliss, content and peace. The soul is at peace because it knows that inspite of its failures in this world, It will return to God. Purified of tension, it emerges from the struggle with obstacles blocking the peace of mind and heart.

What should we do in panic and despair? In panic non-believers behave differently than believers. They have no one to return to, to ask for mercy and forgiveness, their life is this life, which they cannot control, thus get more depressed and increase in their state of wrong doing. Then we will see that if they are used to casual drinking will start drinking more and become alcoholic, or a barbital criminal.
On the other hand a believer should do the following:
a. Increase dhikr (Remembrance of God)
“who have believed and whose heart have Rest in the remembrance of God. Verify in the remembrance of God, do hearts find rest.” 13:28

b. Increase their prayer.
“O you who believe, seek help with steadfastness and prayer. For God is with those who are steadfast.” 2:153

c. Ask forgiveness
“And I have said: seek forgiveness from your Lord. Lo He was ever forgiving.” 71:10

In addition to above we are also asked to continue to struggle to up-grade ourselves.
” surely God does not change the condition in which a people are in until they change that which is in themselves.” 13:11

In summary, I conclude that stress results from lack of inner peace due to conflicts within us and leads to external disturbances in our behavior and health. Inner peace can only be achieved by believing in God, the All Mighty, and remembering him frequently and asking for his help and forgiveness in times of difficulties.

From: Islamicmedicine.org

“As an adult, I have learned to put a name to this seasonal depression: Seasonal Affective Disorder, or SAD. Somewhere, somehow, a wise and knowing person recognized that millions upon millions of human beings across the world acknowledged the same symptoms I had suffered through virtually every autumn and winter of my entire life. This wise and knowing person put a name to it, and suggested treatment: light. Bright, blazing, intense, warm, wonderful light.” – Mirium

Many people suffer from what is call SAD or Seasonal Affective Disorder. SAD is a particular form of acute depression. People born in warmer climates and move to cold climates find they are unusually susceptible to this disorder. However, no matter where you live, this disorder usually begins when the temperature begins to drop, and the daylight hours grow short. This winter depression may be accompanied by a craving for sweet foods and a resulting weight gain, as well as difficulty in motivating oneself to rise from bed in the morning before sunrise. In severe cases medical attention needs to be sought, especially for those persons whose normal routines are interrupted and they find themselves withdrawn and overly sad, seeking sleep during the daytime hours, and unable to perform their normal duties.

Some people also experience Summer SAD due to lack of exposure to the sun in the summer months. This may be due to long hours at indoor work or to avoidance of the sun in very hot climates – such as Saudi Arabia. Symptoms of Summer SAD may be poor appetite, weight loss and insomnia. Either type of SAD may also include symptoms present in some other kinds of depression, such as feelings of guilt, a loss of interest or pleasure in activities, persistent feelings of hopelessness or helplessness, or physical problems such as headaches and tummy troubles.

In ALL cases of SAD, however, melatonin seems to be the common link in the causes of the disorder. Melatonin is a natural hormone made by the body’s pineal (pih-knee-uhl) gland. The pineal gland lies at the base of the brain. When the sun goes down, and darkness comes, the pineal gland “goes to work.” As melatonin production rises, a person begins to feel less alert and body temperature starts to fall. Sleep seems more inviting. Then, melatonin levels drop quickly with the dawning of a new day. Levels are so low during the day, in fact, that scientists often have difficulty detecting melatonin at all during the day. Melatonin levels thus go hand in hand with the light-dark cycle, not just for people, but also for plants and animals that keep alert during the day. Melatonin production is also related to age. Children manufacture more melatonin than the elderly do and melatonin production begins to drop at puberty. Also, when days become shorter and darker the production of this hormone increases. Melatonin levels in the body determine a person’s activity and “energy” level. High melatonin levels cause drowsiness, while low melatonin levels correspond to an alert state of consciousness.

Light therapy using special light lamps is the most common ways to alleviate this struggle for alertness. Our bodies need a full spectrum of light to carry out a variety of metabolic processes and produce melatonin at acceptable levels. Light entering the eye regulates body chemistry, and in particular, the secretion or suppression of melatonin. Note, however, that due to UV dangers, therapists do not recommend the use of tanning beds as a cure for SAD http://www.nu-light.com.

Some very light-sensitive people who live or work in dim environments may feel improvement with increased exposure to normal room light. Research studies show, however, that most sufferers of SAD and winter doldrums require exposure to light levels much higher than ordinary indoor lamps and ceiling fixtures provide. Such therapeutic levels are five to twenty times higher (as measured in lux or foot-candles by a light meter) than typical indoor illumination in the home or office. Aside from these environmental treatments, some sufferers find that standard antidepressant medications provide relief, even if they do not reach their normal level of well being until spring or summer. Many patients have been in psychotherapy and found it to be helpful to them in many ways – but unfortunately, not in relieving their SAD symptoms www.lightandions.org/blt.htm.

However, as Muslims we can have faith that the symptoms of SAD will not remain all year long. For Allah (swat) set everything in motion and the days will grow long again as soon as December 21st. On this shortest day of the year in the Northern Hemisphere, the sun is at its lowest and weakest, a pivotal point from which the light will grow stronger and brighter once again feeding us with light and warmth. This event will alleviate SAD and make it easier to arise and perform wudu and salat.

Sources:

American Academy of Family Physicians. “Information from Your Family Doctor, Seasonal Affective Disorder.” American Academy of Family Physicians. February 2000.

Anderson JL; Rosen LN; Mendelson WB; Jacobsen FM; Skwerer RG; Joseph-Vanderpool JR; Duncan CC; Wehr TA; Rosenthal NE. “Sleep in Fall/Winter Seasonal Affective Disorder: Effects of Light and Changing Seasons.” Journal of Psychosomatic. 1994 May, 38:4, 323-37.

Bagby RM; Schuller DR; Levitt AJ; Joffe RT; Harkness KL. “Seasonal and Non-Seasonal Depression and the Five-Factor Model of Personality.” Canda: University of Toronto: J Affect Disorders. 1996 Jun 5, 38:2-3, 89-95.

Birtwistle J; Martin N. “Seasonal Affective Disorder: Its Recognition and Treatment.” British Journal of Nursing. 1999 Aug, 8:15, 1004-9.

Lindsley, Gila. “Seasonal Affective Disorder (SAD): About Light, Depression & Melatonin.” USA: New Technology Publishing, Inc.

http://www.healthyresources.com.

http://www.nu-light.com/

www.lightandions.org/blt.htm

source: islamonline.net, islamicmedicine.org

Praise be to Allah, Knower of all ailments and their hidden cures. May peace and salutations be upon His first prophet Adam, His final prophet Muhammad and all the prophets that came in between Amen! (Amen!).

Muslims like so many others believe in a creator. We believe that we were sent into this world as vicegerent of Allah. The Holy Quran informs us that man and jinn were created for the worship of Allah. After death we shall all be resurrected on the Day of Judgment and we shall be judged according to our deeds.

Therefore our principle of life is:

“He Alone has the keys of the unseen treasures, of which no one knows except Him. He knows whatever is in the land and in the sea; there is not a single leaf that falls without His knowledge, there is neither a grain in the darkness of the earth nor any thing fresh or dry which has not been recorded in a Clear Book.”
Quran 6.59 (Translator Malik)

It further says in the Quran:
“And Hold fast the rope of Allah, all together, and do not be divided”
Quran 3.103 (Translator Malik)

Medication:

There are many Ahadith (traditions of Prophet Muhammad peace be upon him (pbuh) which encourage the Muslims to seek medical treatment. Some of them are mentioned below:

Abu Hurayrah narrates that The Prophet pbuh said:
“There is no disease that Allah has created, except that He also has created its remedy.”
Bukhari 7.582

Usamah ibn Shuraik narrated:
“… ‘O Allah’s Messenger! Should we seek medical treatment for our illnesses?’ He replied: ‘Yes, you should seek medical treatment, because Allah, the Exalted, has let no disease exist without providing for its cure, except for one ailment, namely, old age’.”
Tirmidhi

Taking proper care of ones health is considered by the Prophet Muhammad pbuh to be the right of the body.
Bukhari as-Sawm 55, an-Nikah 89, Muslim as-siyyam 183, 193, Nisai

The Prophet not only instructed sick people to take medicine, but he himself invited expert physicians for this purpose.
D.o.H. p.50, As-Suyuti’s Medicine of the Prophet p.125

From this brief beginning one would gather that Imaan (faith) and Tawakkul (trust) have to be the uttermost important part of a Muslim’s belief. Hence, problems, illnesses or troubles of life, should be very easy to cope with. But, since this material world has been classed as Darul Asbaab (A world of means) it is necessary to take medication for one’s illness. In most cases Mufti’s would give a ruling of suicide for one who died in the event of not taking medicine. We all would be required by Shariah (Islamic Law) to have trust in Allah but search for the cure, which would be classed as the highest grade of Tawakkul – Trust in Allah.

Dr Shehzadi Munir a retired psychiatrist says: “I found it very easy to practice on religious people because you direct their emotions to a certain pillar and the best pillar to have faith in is Allah – God, the Maker of the Universe.”

To stop a person falling in the trap of worry and anxiety we have been advised that: “Imaan (Faith) is between fear and Hope!”
Mishkat

Is it a Punishment?

One cannot stipulate that he is a sinner, hence he is being punished;
“O My servants who have transgressed against their souls do not despair of Allah’s mercy, for Allah forgives all sins. Indeed it is He who is the Forgiving, the Merciful.”
Quran 39.53

Some people believe that we are born sinners and therefore religion is to blame for the psychological condition of the patient. Islam teaches that man is born pure from sin; it is only later in life that he does good and becomes better or does evil and becomes worse.

What is the position of a mentally ill patient in Islam?

Islamic Law rules that the insane are excused they will have no reckoning and all their sins will be forgiven. “Allah burdens not an individual more than his capability”
Quran 2.286

Mufti Shafi on the above verse comments that: A person’s actions can be divided into two categories, voluntary and involuntary. They will be reckoned for the voluntary actions but the involuntary ones are excused.
Ma aarifiul Quran 2.286

Islam is very compassionate and understanding towards human nature, hence we have been told from the very outset that: “Mankind has been created weak”
Quran 4.28

In other words if you do indulge in abomination, one should not become disorientated, but rise above the situation and turn to his Lord in repentance, for indeed He is Al-Gaffar (Most Forgiving) Ar-Rahman (Most Merciful).
“The repenter from sins is like one who has no sin at all”
Mishkat

Islam never ceases to encourage repentance for those who transgress!

A sinner is not allowed to mention the name of the committed sin (when seeking forgiveness) because in doing so he will torment the heart which is forbidden. This teaches us that Islam is very understanding towards the sinners let alone the mentally ill.

In this day of modern medicine, man has discovered that mental illness is mostly a pathological, genetic or organic illness. It can also be a reactionary affect to socio-cultural dilemmas like divorce, separation etc.

Sometimes mental illness in patients has a cultural influence hence, an ill patient of England would sometimes see Isa (Jesus) pbuh, an African would see spirits but the Asian would see Jinn’s, magicians etc.
Dr S Munir

Why the suffering?

When a person is in pain or suffering either he is a good person and his place in Jannah (Heaven) is elevated or else he is a sinner whose sins will be forgiven through this illness.

Abu Hurayrah has narrated from Prophet Muhammad pbuh that: “Whenever a Muslim is afflicted by illness, continuous pain, anxiety, grief, injury or by a thorn with which he is pricked. Allah causes this to be an atonement for his sins.”
Mishkat

Abu Saeed Khudri and Abu Hurayrah narrates that the Prophet pbuh said: “No fatigue, disease, sorrow, sadness, hurt, or distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”
Bukhari.7.545

Patients’ Rights

God, The Lord of Honour and Glory, will say on the Day of Judgement:
‘Son of Adam, I was sick and you did not visit me.’
The man will say: ‘My Lord, how could I visit You and You are the Lord of the universe!’
God will say: ‘Did you not know My servant so and so was sick and you did not visit him?
Did you not realise that if you had visited him, you would have found Me with him?’
Development of Hospitals (D.o.H.) p.42, Muslim Al-Birr, 25

Abu Musa Ashari narrates that the Prophet (pbuh) said:
“Feed the hungry, visit the sick, and set free the captives.”
Bukhari 7.552

Amulets and Pendants

There is a misunderstanding in some communities that Islam discourages medical treatment and classes psychiatric illness as the spell of Devils and associates it with evil so they try out different Taweez (amulets and pendants). This is a thing, which can be found in some communities who have been heavily influenced by their family traditions and cultures.

The Prophet pbuh used amulets but when needed he always took medicine.

Abu Said Khudri narrates that The Prophet pbuh said: “Once when the Holy Prophet (upon whom be peace) fell ill, Gabriel came and asked: O Muhammad, are you ill? The Holy Prophet answered in the affirmative. Gabriel Said: I blow on you in the name of Allah from everything that troubles you and from the evil of every soul and the evil look of every envier. May Allah restore You to health. I blow on you in His name.”

Muslim Aishah narrates that: Whenever Allah’s Apostle paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Take away the disease, O the Lord of the people! Cure him as You are the One Who cures there is no cure but Yours, a cure that leaves no disease.”
Bukhari 5.579

Aishah narrates that: During the Prophet’s fatal illness, he used to recite the Mu’auwidhaat (Surah Al-Falaq and Surah An-Naas / Quran chapters 113 and 114) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Surahs (chapters), blow my breath over him and make him rub his body with his own hand for its blessings.” (Ma’mar asked Az-Zuhri: How did the Prophet used to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)
Bukhari 7.631

Abdul Aziz narrates that: Thabit and I went to Anas bin Malik. Thabit said, “O Abu Hamza! I am sick.” On that Anas said, “Shall I treat you with the Ruqya (Amulet) of Allah’s Apostle?” Thabit said, “Yes.” Anas recited, “O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.”
Bukhari 7.638

The Prophets’ Sunnah (Tradition):

Anas ibn Malik narrates that: A woman who had a defect in her brain, said: Allah’s Messenger, I want to talk to you. He said: Mother of so and so, choose on which side of the road you would like to stand and talk, so that I may fulfill your need. He stood with her on the sidewalk until she spoke to her heart’s content.
Muslim 1081

This shows that the Prophet pbuh never discriminated between the sane or insane. As long as this woman conversed with him patiently he continued to listen. Anas used to tell of the Prophet (peace be upon him) that he would visit the sick.
Tirmidhi 1529

Don’t Discriminate!

‘The prophet in his visits did not discriminate against ailing people. He even visited sick non-Muslims.’
Bukhari Tafseer Surah 59

Traditions of The Early Muslims:

During the Islamic period attempts were made by the Muslims to provide appropriate facilities and assistance to sick people. The ten years (13/634-23/644) under the rule of the second Caliph, Umar ibn al-Khattab, saw many public welfare works in the Islamic State. The Caliph was so concerned for the welfare of ailing people that he accompanied a team of physicians with the army proceeding towards Persia.
D.o.H. p.58

Ibn Tulun Hospital

Ibn Tulun the governor of Cairo 259/872 established a hospital on the pattern of the hospital in Baghdad. In addition, various wards were constructed for eye diseases, orthopedic and surgical cases. Ibn Tulun took a special interest in the welfare of the patients and he used to inspect the progress of the patients personally every Friday. In this Hospital he had also made a separate section for the treatment of the insane.
D.o.H. P.63, Tib al Arab Translation of Arabian Medicine by E.G. Brown by N.A. A. Wasti P.448

Benjamin of Tudela, a Jewish historian, who visited Baghdad in 556/1160 found at least sixty medical institutions there and wrote regarding Sultan Salah al-Din. “All are well provided for from the king’s stores with spices and other necessaries. Every patient who claims assistance is fed at the king’s expense until his cure is complete. There is another large building called Darul Maraphtan in which are locked up all those insane persons who are met with during the hot season, every one of whom is secured by iron chains until his reason returns when he is allowed to return home they are regularly examined by the king’s officers appointed for this purpose and when they are found to be possessed of their reason again they are immediately liberated. All this is done by the king in pure charity towards all those who come to Baghdad either ill or insane, for the king is a pious man and his intention is excellent in this respect.”
D.o.H. P.68, C. Elgood, a medical history of Persia, p.172

Bimaristan al-Salihani Ayyubi:
The Sultan Salah al-Din Ayyubi converted a palace in Cairo into a hospital in 577/1181. On its walls the entire Quran was written. Ibn Jubayr describes the hospital in these words:

“This hospital is one of the prides of Salah al-Din. This is a magnificent and beautiful palace. The rooms are most elegant; in each room beds are spread, on which mattresses and pillows are placed in an orderly manner. There is a separate room for the dispensing of medicine and for this purpose chemists and compounders have been appointed. For lunatics, there are separate houses, which include a vast courtyard.”
Juju Sedan, Tarkio al Tamaddun al-Islami, V.111 p.188, quoted in Tib al Arab, p.451,
D.o.H. p.67

First European Mental Hospital It is interesting to note that the brothers of St. John built the first European mental hospital in the 15th Century C.E. at Valencia in Spain. This European institution was based on a similar institution in Cairo and modelled on the Bimaristan of Baghdad (which was built in 136-158/754-775). The same brothers were later summoned to France by Marie de Medici to to build psychiatric hospitals at Charenton and the Charite at Senlis.
D.o.H. p.70,
S.H.Z.Naaqui, ‘Islam and Development of Science’, Nigerian Journal of Islam, V. i, p.5, (1971-72)

Conclusion

We believe that each illness has a cure but it is unto man to research and find the cure. Let us pray to Allah that He strengthens our faith for the peace and tranquility that are such vital ingredients for us being an ideal society.

The advice of the Prophet Muhammad pbuh “Allah, The Most Merciful, has mercy on the merciful therefore, be merciful upon the dwellers of the earth. He will have mercy upon you Who is in the heavens.”

Hadith
Amr ibn Maymun al-Awdi narrates that: Allah’s Messenger (peace be upon him) said to a man in the course of an exhortation:
“Grasp five things before five others: your youth before your decrepitude, your health before your illness, your riches before your poverty, your leisure before your work, and your Life before your death.”
Tirmidhi 1337

A message of The Holy Quran:
“Whoever kills a human being, not in lieu of another human being nor because of mischief on earth, it is as if He has killed all mankind: and if he saves a human life, it is as if he has saved the lives of all mankind”.
Quran 5:33

(c) 2000 Mawlana Sikander Khan Patha

“Say to the believing men that they should lower their sight and guard their private parts; that will make for greater purity for them. Indeed Allâh is well acquainted with all that they do.” [an-Nûr (24):30]

So Allâh made purification and spiritual growth to be the outcome of lowering the sight and guarding the private parts. It is for this reason that lowering one’s sight from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

The First: experiencing the delight and sweetness of faith

This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his sight from for the sake of Allâh. Indeed, “whosoever leaves something for the sake of Allâh then Allâh, the Mighty and Magnificent, will replace it with something better than it.”[1]

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

When you sent your eye as a guide
For your heart one day, the object of sight fatigued you
For you saw one over whom you had no power
Neither a portion or in totality, instead you had to be patient.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.

Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabâbah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharâmah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (‘ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this is a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allâh i.e. he worshipped Allâh.

Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

All that has been mentioned applies to the heart that has relinquished the love of Allâh and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allâh Alone and does not take Him as its God then it must worship something else.

Allâh said concerning Yûsuf as-Siddîq (AS),

“Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.” [Yûsuf (12):24]

It was because the wife of al-‘Azîz was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yûsuf (AS) was sincere to Allâh that he was saved from it despite his being a young man, unmarried and a servant.

The Second: the illumination of the heart, clear perception and penetrating insight

Ibn Shujâ` al-Kirmânî said, “whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allâh, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”

Allâh mentioned the people of Lût and what they were afflicted with and then He went on to say,

“Indeed in this are signs for the Mutawassimîn.” [al-Hijr (15):75]

The Mutwassimîn are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

Allâh said after mentioning the verse concerning lowering the sight,

“Allâh is the Light of the heavens and the earth.” [an-Nûr (24):35]

The reason behind this is that the reward is of the same type as the action. So whosoever lowers his sight from the unlawful for the sake of Allâh, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allâh blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his sight.

This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqâ‘iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

The Third: the heart becoming strong, firm and courageous

Allâh will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytân shall flee from it. It is mentioned in the narration, “whosoever opposes his base desires, the Shaytân shall flee in terror from his shade.”[2]

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allâh places nobility for the one who obeys Him and disgrace for the one who disobeys Him,

“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Äli Imrân (3):139]

“If any do seek for nobility and power then to Allâh belongs all nobility and power.” [Fâtir (35):10]

Meaning that whosoever seeks after disobedience and sin then Allâh, the Might and Magnificent, will humiliate the one who disobeys Him.

Some of the salaf said, “the people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allâh.”

This is because the one who obeys Allâh has taken Allâh as his friend and protector and Allâh will never humiliate the one who takes his Lord as friend and patron. In the Du‘â Qunût their occurs, “the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.”[3]

Notes:

[1] Reported by Ahmad [5/363], al-Marwazî in ‘Zawâ`id az-Zuhd’ [no. 412], an-Nasâ`î in ‘al-Kubrâ’ as mentioned in ‘Tuhfah al-Ashrâf’ [11/199] from one of the Companions that the Messenger of Allâh said, “indeed you will not leave anything for the sake of Allâh except that Allâh will replace it with something better than it.” The isnâd is sahîh.

[2] This is not established as a hadîth of the Prophet .

[3] Reported by Abû Dâwûd [Eng. Trans. 1/374 no. 1420], an-Nasâ`î [3/248], at-Tirmidhî [no. 464], ibn Mâjah [no. 1178], ad-Dârimî [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al Hasan from Alî (RA).

The hadîth is sahîh. The isnâd has been criticised by many, however none of the criticisms hold. Refer to: ‘Nasb ar-Râyah’ [2/125] and ‘Talkhîs al-Habîr’ [1/247]

God says about Quran ..It (Quran) is a guide and a healing to those who believe” (S.41: V. 44). Religion plays a significant role in satisfying our physical as well as spiritual needs: Islam teaches us a code of behavior and gives us a meaning for our existence. Unfortunately, in today’s western society the religious, moral and ethical values have been declining. The families are falling apart, divorce rate is increasing sharply, substance abuse and excessive sexual indulgence are common in adolescents and young adults. These factors lead to conflicts, resentment, loss of self-respect, loneliness, depression, anxiety and a host of psychological symptoms. Despite progress in the behavioral sciences, there remains the question of whether current technique of treatment and prevention of emotional disturbances are effective in making a significant impact on psychiatric problems.

Psychotherapy is in reality a form of education which directs the patient to recognize his behavior, to conform with prevailing standards. It helps in motivating the patient to adopt the alternate ways of behavior. In our opinion, the Islamic principles which are based on Quran and Hadith are the best form of prevention and treatment of emotional disturbances. Muslims physicians and mental health professionals should incorporate the Islamic values and ethics in techniques of psychotherapy.

God says about Quran IT (QURAN) IS A GUIDE AND A HEALING TO THOSE WHO BELIEVE (S.41: v. 44). God says in Quran about psychological and social diseases and cures in several suras. In our opinion, Islamic principles which are based on Quran and Hadith are the best form of prevention and treatment for psychological and social disturbances.

In western society many psychiatrists and psychotherapists discourage the use of any religious con- cept in treatment of emotionally disordered. Of course, Freudian theories have a great deal of influence on western thinking. Freud’s focus on sex as the driving force of human behavior and repression of sexual desires as a cause of neurosis, made a considerable impact on medical and social scientists. Individuals are encouraged to express freely aggressive and sexual desires, which further contribute in changing the sexual attitudes and lack of inhibition in the society at large. Freudl and his followers have tried to explain religion as the ..universal obsessional neurosis”. It is prejudiced, irrational statement and many psychoanalysts contradict Freud’s statement. Erich Fromml defines religion as ..A system of thought and actions by a group which gives the individual a frame of orientation and an object of devotion”. ArietiJ elaborates further the role of religion in human life. He states that religion gives people faith for survival of man and to achieve human ideals. Religion becomes an incentive to greatness of spirit. It offers new insight which opens up new dimensions of understanding and feeling. Higgins 4 further supporting the importance of religion states that modern psychiatry has not yet significantly tapped the fund of information about the human condition ranging from the inspirational writing about the aims of living to highly systematized doctrine about organization of behavior .

Our religion, Islam, plays a significant role in satisfying our physical as well as spiritual needs. Islam teaches us, a code of behavior, conservation of social values and gives us a meaning for our existence. It helps in toleration and developing adaptive capacities for stressful events of life. It gives us a sense of self-respect and teaches us about the virtues of family life and a cohesive society with a sense of brotherhood. Shall Muslim psychiatrists and psychotherapists incorporate the Islamic values, ethics and code of behavior in techniques of psychotherapy?

In order to answer this, we should examine the causes of emotional disorders, effect of current principles of psychotherapies and explore the importance of incorporating Islamic values and ethics in psychotherapy. Mental health 5 can be defined as a state of emotional wellbeing in which a person is able to function comfortable within his society and in which his personal achievements and characteristics are satisfactory to him. Emotional disorders are defined as disturbance of behavior and affect which results in disturbance of a person’s function in society. During the last few decades it is becoming more and more clear that biological, social and psychological factors influence the human behavior and that the health disturbing factors operate within the individual, within the group and within the social system in which he functions. In certain forms of emotional disorders we see predominent biological factors and in others psychosocial factors. In the interest of time, I will focus primarily on the psycho-social factors which contribute to emotional disorders and the use of psychotherapy to bring about the needed improvement.

Family is an important socio-cultural institution which makes a considerable impact on personality development and a potential factor in emotional disorders. Bowlby 6 confirms from his longitudinal studies, that the permanent loss of a parent during childhood may result in increase vulnerability to certain forms of psychopathology e.g., depression. The child can be sensitized by the loss of a loved one, and he breaks down in various ways in later life when faced with similar situations of loss or rejection. Similarly permanent loss of father was found in the history of delinquent children. Longitudinal observations have further confirmed that children reared in an atmosphere of love, care, consistency and firm limitations develop healthy personalities with trust and self confidence. Those reared in a hostile environment with rejection and humiliation may develop apathy, anxiety or aggressive behavior. Similarly, culture has also been described 7 as a causative factor for a host of mental disorders. Culture may produce and maintain a mental disorder by creating basic vulnerable personality , establish pathogenic child-rearing practices, fostering sanctions against selected behavior and by rewarding certain malad- justed deviants. Further emphasizing the role of family and culture on human development, Karen Horney 8 pointed out: Man is no longer an instinct ridden creature but being capable of choice and responsibility. Hostility is no longer innate but reactive, egocentric and antisocial cravings like greed or the lust of power were not inevitable phases of man’s development but the expressions of a neurotic process. By growing up under favourable conditions man would develop his inherent constructive forces and like any other living organism would want to realize his potentialities.

Unfortunately, today’s western society, the religious, moral and ethical values have been declining. The society is plagued with moral decay. Families are disintegrated, divorce rate and number of unwed mothers have increased sharply. Drug abuse and excessive sexual indulgence are predominent in ado- lescents and young adults. These events lead to conflict, loneliness, guilt, loss of self-esteem which result in manifestation of a variety of pathological disorders. Many young persons are confused about self-identity, lose meaning in life and often turns toward pseudoreligious cults, drugs or suicide. Recent research studies 9 confirms that both sociocultural and personality aspects are responsible for high incidences of drug use in youth. In order to protect an Islamic society and culture from the abovementioned influences, the moral, social and inspirational forces of the Islamic religion are to be enforced.

Despite progress in the behavioral sciences there remains the question of whether current techni- ques of psychotherapy and preventive measures for emotional disturbances are effective in bringing about necessary changes in individual, family and society. Obviously the answer is no. In my opinion, one of the reasons for ineffectiveness is the predominent influence of Freudian theories on western medical and social scientists. Freud gives us a clear understanding of psychosexual development and unconscious motivation of behavior. He described unconscious innerself as if and conscious self as ego. Ego is regarded as active portion of personality adapting to forces of id, external reality and superego. Freud further postulated that the sexual urges of the child remain active from childhood and express in activities such as sucking and swallowing. He further explains that child’s love for his parents is due to his sexual urges. The child develops a sexual attitude toward parents of the opposite sex and a simultaneous rivalry toward the other. Freud calls this is “oedipus complex”. As a child grows the odipus complex resolves. This is the foundation of Freud’s psychoanalytic theory.

Freud’s focus on sex as the driving force of human behavior and sexual repression as a cause of neurosis is used as a basis of psychodynamic therapy. According to Freud, our higher activities like art, science and religion have no intrinsic worth. These activities are attempts of man to compensate for his unsatisfied sexual desires. Criticizing Freud’s over-emphasis on sex, Rafilo outlined that Freud give a person three alternatives to choose as a desired behavior: He must follow the instruction of his sexual urges, becomes wicked and face the disgrace of society; repress his sexual desires to please society and expose himself to the danger of suffering from neurosis or renounce his instinctual desires and try to deviate himself by substitutes as art, religion and morality. Obviously, Freud portrays a miserable picture of human beings. The apparently distorted and disappointing view of Freud about the lot of man is necessitated by his hypothesis that the nature of our unconscious desire is sexual.

Freud’s theory of sex as the driving force of human behavior and his theory of the universality of oedipus complex have been widely criticized. Even Freud’s own followers, Adler and Jung, found it difficult to agree with Freud. Adler maintained that the unconscious urge is the impulse to power while Jung emphasized on collective unconscious. Karen Horney and Erich Fromm, the renouned psychoanalysts, also rejected Freud’s ideas about sexuality as the basic force of life. Horney 11 stated that Freud’s focus on sex as the driving force of human behavior was one-sided and led to other distortions. She emphasized on influence of family in development of personality and pointed out that oedipus complex occurs only in distorted parent-child relationship.

As an alternative to Freud’s theory, Rafilo explains that the child loves his parents and feels an admiration for his parents and ascribes a perfection to them. Thus, superego which develops as an interaction between parent and child demands an ever-increasing perfection. Therefore, one can say that the individual is under powerful influence of a desire for the perfect and admirable throughout his life. In childhood his desire finds an outlet in the persons of the parents and teachers. As his knowledge increases he finds other and better objects and ideas worthy of love and devotion and he is naturally attracted to them, being compelled by the urge of his nature. It appears that the repression of the sexual urge is the cause of neurotic symptomatology but it can also be explained that the symptom may be due to obstruction of the urge of consciousness for perfection and conflict created by sexual urges. The fundamental cause of emotional trouble is the choice of the love of a wrong ideal. Therefore, the cause of cure may not lie so much in the discovery of conflict as in the changing or the raising of the ideal. Therefore, the focus of therapy should be toward achieving the ideal.

The Muslim psychiatrist and psychotherapist must have a clear understanding about the development of a healthy personality and ego ideal. Mother satisfies the need of the child since birth which gives him a sense of possession and omnipotence. Gradually the child realizes that he has to share mother’s love and attention with siblings and father and he also learns that mother expects him to restrain his urge for immediate gratification. From this prohibition and discipline the conscious and superego develops. Discipline creates conflict but the child overcomes the conflict by introjecting mother and her authority and maintains the affectionate relationship. In a healthy mother-child relationship the child must believe “I am so strong in my mother’s love that I can yield to her without fee long defeated” 12 The same mechanism involved when a Muslim introjects the image of God as Qadeer, Raheem and- Benevolent. The introjection of God’s love and authority influences a Muslim’s behavior incorporating ethical and moral values of Islam. Once you incorporate the image of God in innerself there is no conflict with external reality and superego. A child’s religious orientation is influenced by the kind of family relationship that exists at home. Quran emphasizes again and again, about healthy parent-child relationship and parents’ responsibility toward upbringing. In a home where parents playa role of strong loving and protective figures, with proper attention toward developing a sense of self-worth and dignity, the child develops trust, self-confidence and introjects the love and authority of parents and God. In a home where parental figures are unloving, show no respect toward each other, rejecting and punitive towards their children, then the conept of God is distorted.

Psychotherapy is in reality a form of education which directs the patient to recognize his behavior, to conform with prevailing standards and to help in improving the patient to adapt the alternate ways of behavior. Muslim psychiatrists and psychotherapists must have familiarity with Islamic religion and culture and must incorporate Islamic values, ethics and code of behavior in techniques of psychotherapy. Many patients suffering from emotional disorders have lost the ability to lead responsible lives. For them therapeutic guidance in an environment of care, respect, dignity and understanding is necessary. The goal of therapy need not be happiness but acceptance of reality and strengthening the coping mechanisms. A trustful relationship with therapist, a clarification of problem and conflict, influences the positive outcome. Moral and ethical issues should not be avoided and problems should be clarified so that patient c.an judge for himself the quality of his behavior and his ideals.

BUT HE GUIDETH TO HIMSELF THOSE WHO TURN TO HIM IN PATIENCE, THOSE WHO BEL/EVE AND WHOSE HEARTS FIND PEACE AND SATISFACTION IN THE REMEMBRANCE OF GOD: FOR WITHOUT DOUBT IN THE REMEM- BERANCE OF GOD DO HEARTS FIND SATISFACTION AND PEACE . (Quran 5.13: V.27-28)

REFERENCES

1. FREUD, S.’.The future of an Illusion”. Livenright, New York, 1949.
2. FROMME, E. ‘.Psychoanalysis and religion”. Yale University Press, New Haven, Conn, 1950.
3. ARIETI, S. “The intrapsychic self”. Basic Books, New York, 1967.
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From: islamicmedicine.org

Title
Can Jinn Really Possess People?

Question
We hear a lot that jinn possess some people. What is the viewpoint of Islam regarding this?

Date
26/Sep/2004

Name of Counsellor
Group of Muftis

Topic
Jinn & Magic

Answer
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 questioner, thanks for your question and we earnestly implore Allah to guide us all to the best and to reward us generously for our good deeds.

Scholars differ in opinion concerning the question in hand. Some say that jinn may possess human beings and some say this is not true. In fact, this question will remain controversial. Those who do not believe in the jinn possession need to reasonably explain the symptoms that the said-possessed people suffer from. On the other hand, those who adopt the other opinion take the strange cases of the said-possessed people as concrete evidence of their view, exploiting the fact that people are psychologically prepared to believe that jinn can possess their bodies.

In this regard, we would like to cite for you the following fatwa issued by the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi:

Jinn are a kind of being that we cannot see as they are in reality. Allah Almighty says about Satan: “Lo! He seeth you, he and his tribe, from whence ye see him not.” (Al-A`raf: 27)

However, jinn may appear in human form, as happened during the Prophet’s time when a jinn in a human form came to Abu Hurayrah (may Allah be pleased with him) while the latter was guarding the zakah of Ramadan according to the Prophet’s order. Seeing the jinn gathering food of sadaqah in his hands (without permission), Abu Hurayrah caught him and was about to take him to the Prophet (peace and blessing be upon him), but he set him free when the jinn gave him a piece of advice. When Abu Hurayrah told this story to the Prophet (peace and blessing be upon him), he (peace and blessing be upon him) said, “that was a jinn, and he was truthful about the piece of advice, though he was a liar in fact” ( Reported by Al-Bukhari).

There are many people who claim that they have seen jinn or that they have relations with them, and some may even say they are married to a jinn. In fact, many of these claims are false. Moreover, many of those who claim that they are possessed by jinn do, in effect, suffer from psychological disorders such as schizophrenia and the like, and jinn have nothing to do with such disorders.

Moreover, Sheikh Faysal Mawlawi vice-chairman of the European Council for Fatwa and Research, further states:

Scholars have differed regarding jinn’s possession of human beings and their ability to harm and afflict them with diseases and pains. Some scholars do believe that this may happen and cite as evidence for their view Almighty Allah’s words: “And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! The devil doth afflict me with distress and torment?.” (Saad: 41)

This group of scholars have explained this verse literally and thus said that what afflicted Prophet Job (peace and blessings be upon him) in his body, possessions, and family was caused by the Satan.

On the other hand, some other scholars are of the opinion that jinn cannot possess human beings, nor can they harm them, for Almighty Allah says: “Feeble indeed is the cunning of Satan.” (An-Nisaa’: 76) According to this group of scholars, had jinn possession and jinn’s ability to harm people been true, people might have confused jinn’s deeds with Almighty Allah’s.

Moreover, those scholars have explained the verse concerning Prophet Job (peace and blessings be upon him) in a way that goes in line with the other verses and hadiths that indicate that Satan cannot harm or influence true believers. According to them, if this is the case with true believers in general, it should also be the case with prophets, with the more reason.

In Al-Jami` li-Ahkam Al-Qur’an, vol. 15, Imam Al-Qurtubi mentioned that Imam Ibn Al-`Arabi and other scholars have explained the verse in question as that what afflicted Prophet Job (peace and blessings be upon him) in his body, wealth, and family was destined by Almighty Allah, yet Prophet Job (peace and blessings be upon him) attributed it to Satan out of extreme politeness to attribute such afflictions to Almighty Allah.

According to At-Tafseer Al-Kabir by Imam Al-Fakhr Ar-Razi, some scholars also explained this verse on the same basis, that is, the afflictions that occurred to Prophet Job (peace and blessings be upon him) were destined by Almighty Allah. Yet those scholars were of the opinion that Satan would whisper to Prophet Job reminding him of the many blessings that Almighty Allah caused him to lose so that Prophet Job (peace and blessings be upon him) might lament his losses and become displeased with Allah’s destiny for him. Prophet Job would resist such evil whispers, but Satan remained whispering those evil thoughts to him in such a strong way that Prophet Job was afraid to succumb to them. So, he prayed to Almighty Allah to help him get rid of such whispers, and that is what is referred to by “distress and torment” in Almighty Allah’s words: “And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! The devil doth afflict me with distress and torment.” (Saad: 41)

There are two other verses in the Glorious Qur’an that tackle Satan’s influence on people; one deals with this influence indirectly and the other directly.

The first verse is “Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo they see (aright).” (Al-A`raf: 201)

The influence here refers to the Satan’s whispering to people so that they may commit sins; it has nothing to do with the jinn’s possession of human beings.

The second verse is “Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury), such are rightful owners of the Fire. They will abide therein?.” (Al-Baqarah: 275)

Imam Al-Fakhr Ar-Razi’s Explanation

According to Imam Al-Fakhr Ar-Razi, there are two explanations of this verse. The first is held by Abu `Ali Al- Gubba’ie (a follower of Al-Mu`tazilah). Al-Gubba’ie believes that Satan’s prostrating people by touch here refers to harming them via the evil whispers he tries to inculcate in their minds. It is this kind of harm that Prophet Job meant when he said, according to the Qur’an: “Lo! The devil doth afflict me with distress and torment.” (Saad: 41)

Such evil whispers affect people of weak faith and cause them to have epilepsy. This is because those people are too weak to resist Satan’s whispers; they are in this case like cowards who faint from fear when left alone in a dark place. In this sense, Satan’s whispers have no influence on people of strong faith.

Thus, Al-Gubba’ie, reasoning the issue and citing many bits of evidence from the Qur’an and the Sunnah, refutes the claim that Satan might have far-reaching influence on people. According to him, the only influence that Satan might have is through the evil thoughts he whispers to people.

The second explanation of the verse, according to Imam Al-Fakhr Ar-Razi, is presented by Al-Qaffal (a scholar from the Shafi`i school). Al-Qaffal is of the opinion that people used to attribute epilepsy to Satan and jinn in general. They also used to describe ugly things and unfortunate events as likened to Satan or attributed to him.

Based on this belief of people, Almighty Allah describes the bad condition of usurers as that of he who arises as if prostrated by the devil’s touch. In this sense also, Allah describes the Tree of Zaqqum that springs out of the bottom of the Hellfire saying: “Its crop is as it were the heads of devils.”(As-Saffat: 65; Tafseer Al-Fakhr Ar-Razi, vol. 7, pp. 88-89).

Az-Zamakhshari’s Explanation of the Same Verse

Az-Zamakhshari said in his Al-Kashaf, vol. 1, p. 399: The verse ‘Those who swallow usury …’ (Al-Baqarah: 275) likens the condition of usurers when they get up, to that of those hit by jinn. This comes in line with the Arabs’ belief that jinn may hit human beings and knock them down, and may even cause them mental disorder. There are many stories related by the Arabs about people seeing jinn with their very eyes. Hence, denying the people’s probability of seeing jinn is to the Arab like denying seeing concrete and material things around one.

Abu As-Su`ud was also of the same opinion as Az-Zamakhshari. This is obvious in his book: Tafseer Abu As-Su`ud. It seems to me, furthermore, that he borrowed such opinion from Az-Zamakhshari.

Al-Qurtubi’s Explanation of the Verse

Al-Qurtubi said, “This verse clearly refutes the opinion of those who deny the jinn’s capability of harming human beings” (Al-Jami` Al-Kabir, vol. 3, p. 355).

Al-Alusi’s Explanation of the Verse

The eminent scholar Al-Alusi said that usurers would rise up on the Day of Judgment like those who are strongly hit by jinn in this world.

Al-Alusi also quoted in one of his writings the scholar Ibn `Atiyyah as saying that the verse in question likens usurers’ keenness on accumulating money and their running after this end to the condition of unstable people who move in such great haste that one may call them mad.

Al-Alusi commented on this opinion saying, “It is obvious that this opinion contradicts what people in general hold in this respect.”

Al-Alusi also tackled the point of jinn’s beating some people and knocking them down and declared his agreement to this view. Furthermore, he strongly opposed the views of Al-Mu`tazilah and Al-Qaffal, who denied the jinn’s having any influence on human beings. They cite as evidence of their view what Satan said according to the Qur’an: “And I had no power over you.” (Ibrahim: 22)

Al-Alusi commented that Satan’s saying he has no power according to this verse refers to his inability to have thorough control or to enslave human beings, not to his inability to harm them in general.

According to Al-Alusi, there is much evidence from Shari`ah that contradicts this opinion of Al-Mu`tazilah and Al-Qaffal. For example, the Prophet (peace and blessings be upon him) said, “When any human being is born, Satan touches it and thus it cries.” Another version of this hadith goes “When any human being is born, Satan touches him at both sides of the body.” The only exception in this regard is Mary and her son Jesus (peace and blessings be upon both of them), because Mary’s mother prayed to Almighty Allah as reported in the Qur’ an: “Lo! I crave Thy protection for her and for her offspring from Satan the outcast.” (Aal `Imran: 36)?

There is also a hadith reported to the effect that the jinn kidnapped some person during the time of Prophet Muhammad (peace and blessings be upon him) and then returned him. Later that person reported, “A bird like a camel came to me and carried me on a small feather of it.”

According to Al-Alusi, the predecessors and Sunni people believe that what these hadiths refer to are true events, and explaining them in a non-literal way complicates matters. It is the strict school of Al-Mu`tazilah and the like that tend to resort to complex explanations of this kind. Reviewing hadiths reported about jinn proves true their capability to harm people.

You can also read:

The World of Jinn and Its Secrets

Jinn Possession: Between Facts and Illusions

Jinn Comrade (Qareen): How to Get Rid of It?

If you have any further questions, please don’t hesitate to write back!

May Allah guide you to the straight path, and guide you to that which pleases Him, Amen.

Allah Almighty knows best.