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Integrating indigenous healing methods in therapy: Muslim beliefs and practices
Abstract
This paper outlines the nature of spiritual healing from Islamic perspectives based upon the writings of early Muslim scholars, the Islamic mystical tradition and a discussion of common traditional Muslim healing practices useful for clinical application. Practical intervention strategies are discussed within an Islamic-based theoretical framework that outlines the four major elements of the human being. These practices include cognitive restructuring using the Qur'an and traditions of Prophet Mohammed, spiritual remedies presented through the repetition of prescribed prayers, invoking blessings upon the Prophet and reflecting upon a behavioral log of daily actions. These spiritually oriented interventions are accompanied by therapy markers for presentation and are categorized into treatments that align to the corresponding human elements of cognition, behavioral inclination or spirituality. Recommendations for professional practice and future research are also offered.
... The existence of humans and their behavior as social creatures is greatly influenced by the situation in the surrounding environment, including civilizations owned by the culture of the local community. The more advanced civilization is owned, ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi and Haque, 2013;Haque and Keshavarzi, 2014;Keshavarzi and Khan, 2018;Rothman & Coyle, 2018) sometimes discussing how these ideas equate to western conceptions (such as Freud's) or labeling them as some sort of Islamic personality theory. Other publications discuss incorporating Islamic concepts or spiritual therapies such as dhikr, ruqya etc. into psychotherapy (Keshavarzi & Haque, 2013;York Al-Karam, 2015), pointing towards the potential of Islamically integrated psychotherapy (see Islamically Integrated Psychotherapy: Uniting Faith and Professional Practice, edited by York Al-Karam, Templeton Press, 2018). ...
... The more advanced civilization is owned, ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi and Haque, 2013;Haque and Keshavarzi, 2014;Keshavarzi and Khan, 2018;Rothman & Coyle, 2018) sometimes discussing how these ideas equate to western conceptions (such as Freud's) or labeling them as some sort of Islamic personality theory. Other publications discuss incorporating Islamic concepts or spiritual therapies such as dhikr, ruqya etc. into psychotherapy (Keshavarzi & Haque, 2013;York Al-Karam, 2015), pointing towards the potential of Islamically integrated psychotherapy (see Islamically Integrated Psychotherapy: Uniting Faith and Professional Practice, edited by York Al-Karam, Templeton Press, 2018). Still others claim that the work of early Muslims scholars such as al-Ghazali, al-Balkhi, Ibn Sina, and al-Razi is Islamic Psychology (Haque, 2004;Badri, 2013). ...
... Al-Mawlud/Yusuf, 2000)? Is it using an Islamic model of the self in psychotherapy and then incorporating prayer, dhikr, ruqya, or other spiritual therapies into the mix (Keshavarzi & Haque, 2013;Haque & Keshavarzi, 2014;York Al-Karam, 2015;Rothman, 2018)? What about the work of contemporary Muslim psychologists who come up with their modalities such as Sabr Therapy (e.g. ...
The article discusses the existence of Islamic Psychology amid Western civilization and Eastern civilization (Islam). Where Western Civilization lays the foundation of logical and rational thinking. While on the other hand, Eastern civilization and Islam, prioritize ethics and morals based on normative mindset. Furthermore, there are various contemporary issues of civilization that emerge as evidence of the development of patterns of life, related to the dynamic social changes of today, among others: artificial intelligence, education reform, and digital literacy. Further research is carried out using quantitative approaches. The population in this study were students in four faculties at Imam Bonjol Padang State Islamic University (Faculty of Ushuluddin and Religious Studies, Faculty of Tarbiyah and Teacher Training, Faculty of Da'wah, and Faculty of Sharia), which is as many as 1658 students, using the formula Slovin then, obtained a sample of 322 students. Sample withdrawal is done randomly simply. Data collection is conducted using a scale of psychology, observation, and interviews. The results of this study found a relationship between students' perceptions and their interest in the issues of contemporary civilization. This is shown through r 2 = 0.875**
... To elaborate, numerous publications discuss concepts that are proposed to constitute the building blocks of Islamic psychology such as fitra (Mohamed, 1995(Mohamed, , 2009, reliance and attachment to God (Bonab & Kooshar, 2011;Bonab, Miner, & Proctor, 2013), Rida (Khalil, 2014), action (Koshravi & Bagheri, 2006), Tawheed, taqwa, tawba, and jihad al-nafs for example. Many publications have also examined Islamic conceptualizations of the self such as ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi and Haque, 2013;Haque and Keshavarzi, 2014;Keshavarzi and Khan, 2018;Rothman & Coyle, 2018) sometimes discussing how these ideas equate to western conceptions (such as Freud's) or labeling them as some sort of Islamic personality theory. Other publications discuss incorporating Islamic concepts or spiritual therapies such as dhikr, ruqya, etc. into psychotherapy (Keshavarzi & Haque, 2013;York Al-Karam, 2015), pointing towards the potential of Islamically integrated psychotherapy (see Islamically Integrated Psychotherapy: Uniting Faith and Professional Practice, edited by York Al-Karam, Templeton Press, 2018). ...
... Many publications have also examined Islamic conceptualizations of the self such as ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi and Haque, 2013;Haque and Keshavarzi, 2014;Keshavarzi and Khan, 2018;Rothman & Coyle, 2018) sometimes discussing how these ideas equate to western conceptions (such as Freud's) or labeling them as some sort of Islamic personality theory. Other publications discuss incorporating Islamic concepts or spiritual therapies such as dhikr, ruqya, etc. into psychotherapy (Keshavarzi & Haque, 2013;York Al-Karam, 2015), pointing towards the potential of Islamically integrated psychotherapy (see Islamically Integrated Psychotherapy: Uniting Faith and Professional Practice, edited by York Al-Karam, Templeton Press, 2018). Still, others claim that the work of early Muslim scholars such as al-Ghazali, al-Balkhi, Ibn Sina, and al-Razi is Islamic Psychology (Haque, 2004;Badri, 2013). ...
... Al-Mawlud/Yusuf, 2000)? Is it using an Islamic model of the self in psychotherapy and then incorporating prayer, dhikr, ruqya, or other spiritual therapies into the mix (Keshavarzi & Haque, 2013;Haque & Keshavarzi, 2014;York Al-Karam, 2015;Rothman, 2018)? What about the work of contemporary Muslim psychologists who come up with their modalities such as Sabr Therapy (e.g. ...
Islamic psychology is a science that grows and develops, along with the development of civilization itself. Furthermore, there are various contemporary issues of civilization that emerge as evidence of the development of patterns of life, related to the dynamic social changes of today, among others: artificial intelligence, education reform, and digital literacy. The research is carried out using quantitative approaches. The population in this study were students in four faculties at UIN Imam Bonjol Padang which is as many as 1658 students, using the formula Slovin then, obtained a sample of 322 students. Sample withdrawal is done randomly simply. Data collection is conducted using a scale of psychology, observation, and interviews. The results of this study found a relationship between students' perceptions and their interest in the issues of contemporary civilization. This is shown through r 2 = 0.875**.
... Ainsi, on retrouve plusieurs articles publiées qui discutent des concepts qui sont considérés comme des éléments constitutifs de la psychologie Islamique comme fitra (Mohamed, 1995(Mohamed, , 2009, dépendance et attachement à Dieu (Bonab & Kooshar, 2011;Bonab, Miner, & Proctor, 2013) ; rida (Khalil, 2014), action (Koshravi & Bagheri, 2006), tawhid, taqwa, tawba, et jihad al-nafs. D'autres publications ont concerné la conceptualisation islamique du soi comme ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi & Haque, 2013;Haque & Keshavarzi, 2014;Keshavarzi & Khan, 2018;Rothman & Coyle, 2018), dressant un parallèle avec les concepts occidentaux (comme par exemple celui de Freud) ou les présentant comme une sorte de théorie de la personnalité islamique. On retrouve aussi des publications qui abordent l'intégration des concepts islamiques ou des thérapies spirituelles comme dhikr, roukia etc dans les psychothérapies (Keshavarzi & Haque, 2013;York Al-Karam, 2015), inaugurant la voie à une psychothérapie islamique intégrative (voir Psychothérapie -Karam, Templeton Press, 2018). ...
... D'autres publications ont concerné la conceptualisation islamique du soi comme ruh, qalb, aql, nafs, ihsas, irada etc. (Abu Raiya, 2012, 2014Keshavarzi & Haque, 2013;Haque & Keshavarzi, 2014;Keshavarzi & Khan, 2018;Rothman & Coyle, 2018), dressant un parallèle avec les concepts occidentaux (comme par exemple celui de Freud) ou les présentant comme une sorte de théorie de la personnalité islamique. On retrouve aussi des publications qui abordent l'intégration des concepts islamiques ou des thérapies spirituelles comme dhikr, roukia etc dans les psychothérapies (Keshavarzi & Haque, 2013;York Al-Karam, 2015), inaugurant la voie à une psychothérapie islamique intégrative (voir Psychothérapie -Karam, Templeton Press, 2018). Certains auteurs ont étudié les points de convergences et de divergences entre les concepts de la psychologie occidentale et ceux de la théologie islamique (ex. ...
... (ex. Al-Mawlud/Yusuf, 2000), Est-ce que c'est utiliser un modèle islamique du soi dans la psychothérapie et intégrer en même temps prière, dhikr, roukia et autres thérapies spirituelles (Keshavarzi & Haque, 2013;Haque & Keshavarzi, 2014;York Al-Karam, 2015;Rothman, 2018)? Qu'en est-il de l'oeuvre des psychologues musulmans contemporains qui ont proposé leurs propres modalités thérapeutiques comme thérapie par Sabr (ex. ...
Dans cet article l’auteur dresse à la fois un résumé et une critique des différentes méthodes utilisées pour définir et conceptualiser la Psychologie Islamique. Elle propose ensuite et discute un modèle conceptuel, le Paradigme Interdisciplinaire à plusieurs Niveaux (PIN) comme le cadre théorique qui pourrait éventuellement unifier ce champ émergent et servir de méthodologie pour le définir. Des recommandations pour faire avancer la Psychologie Islamique seront aussi proposées.
... Pour remédier à ces incongruités, il a été avancé que les professionnels devraient travailler à la fois au niveau théorique et pratique pour (a) identifier les représentations locales de la connaissance et redéfinir l'objet de la psychologie/psychothérapie dans une perspective orientée vers les valeurs de l'islam ; (b) élargir les cadres théoriques pour intégrer les conceptualisations traditionnelles du psychisme ; et (c) transformer les interventions laïques en interventions plus appropriées sur le plan culturel (Haque, 2004b). Certaines tentatives ont déjà été faites (Al-Abdul-Jabbar & AlIssa, 2000 ;Haque & Keshavarzi, 2014 ;Rothman & Coyle, 2020 ;Sabki et al.,2019). ...
... En raison de l'importance de l'islam dans la vie de certaines personnes, il semble important d'étudier si une version spirituellement modifiée des TCC pourrait augmenter l'engagement et la participation à la thérapie. Le cadre des TCC spirituellement modifiées font peu à peu leur apparition dans la littérature (Al-Abdul-Jabbar & Al-Issa, 2000 ; Haque & Keshavarzi, 2014 ;Pearce et al., 2015 ;Rothman & Coyle, 2020 ;Sabki et al., 2019). Toutefois, il n'existe actuellement aucun cadre théorique unificateur et les études sur les résultats y compris les essais contrôlés randomisés (ECR) laïques versus islamiques, sont peu nombreuses. ...
La standardisation des connaissances qui est l'une des conséquences de la mondialisation fait que les modèles occidentaux sont souvent considérés comme la réponse ultime aux questions de savoir-faire et de développement. Dans ce contexte, certains professionnels ont discuté de la faisabilité de pratiquer les thérapies cognitivo-comportementales (TCC) auprès des communautés musulmanes. Les débats se sont centrés sur les racines laïques des TCC et sur leur compatibilité avec une culture où l'Islam domine tous des aspects de la vie. Cet article met en lumière certains dilemmes théoriques relatifs à l'intégration des principes islamiques dans les TCC et propose des idées afin de combler le fossé entre la littérature scientifique laïque et islamique, évitant par-là l'exclusion des personnes qui pourraient se sentir mal à l'aise avec les enseignements laïques de la TCC.
... Moreover, fasting regularly and ensuring personal and environmental cleanliness are interpreted as promoting preventive healthcare practices, as reported in other studies (Adu-Gyamfi, 2014;Haque & Keshavarzi, 2014). ...
... Similarly,Ivanishkina et al. (2020:101) asserted that "in Sufi medicine, conducting spiritual rituals almost always dominated the use of rational methods of treatment," emphasizing the significance of spirituality in Islamic healing practices. Thus, rituals and sacrifices are significant aspects of Islamic healing, as reported in other studies of faith-based healing(Adu-Gyamfi, 2014;Haque & Keshavarzi, 2014;Kpobi & Swartz, 2018;Sax, 2014). ...
Faith-based healing practices are becoming widespread in Ghana. Charismatic churches, traditional healers, and Islamic faith healers provide healthcare services for multitudes nationwide. However, Islamic faith-based healers' medical perspectives and healing practices are less known. This descriptive exploratory qualitative study explores Islamic-based healing practices among the Dagomba and how Dagbon culture influences Islamic-based healing. Data were collected from six Islamic-based healers through participant observations and in-depth individual interviews using a semi-structured interview guide. Thematic analysis was employed, and results are reported narratively. The study discovered that Islamic-based healing is important in Dagbon, with healers providing healing services for diverse illnesses. Practitioners of Islamic-based healing among the Dagomba observe that having faith in Allah and trust in His healing powers is the foundation of health. Islamic principles of faith and the Dagomba worldviews of health and illness affect these healers’ medical knowledge and healing practices. The study found that rituals and sacrifices are significant healing practices with unique gendered perspectives. Spirituality is perceived as both an illness-causal factor and a healing tool. We invite further research to identify the prospects, constraints, and therapeutic possibilities Islamic medicine and healing hold for Ghana’s integrative medical system_._
... Moreover, fasting regularly and ensuring personal and environmental cleanliness are interpreted as promoting preventive healthcare practices, as reported in other studies (Adu-Gyamfi, 2014;Haque & Keshavarzi, 2014). ...
... Similarly, Ivanishkina et al. (2020:101) asserted that "in Sufi medicine, conducting spiritual rituals almost always dominated the use of rational methods of treatment," emphasizing the significance of spirituality in Islamic healing practices. Thus, rituals and sacrifices are significant aspects of Islamic healing, as reported in other studies (Al-Rawi & Fetters, 2012;Adu-Gyamfi, 2014;Haque & Keshavarzi, 2014;Sax, 2014). ...
Faith-based healing practices are becoming widespread in Ghana. Charismatic churches, traditional healers, and Mallams provide healthcare services for multitudes nationwide. However, these faith-based healers' guiding philosophies and healing practices are less known. This ethnographic study explores Islamic healing, medical perspectives, therapeutic practices, and how the Dagomba traditional practices and culture influence this medical system. Data were collected from six Islamic-based healers through in-depth individual interviews using a semi-structured interview guide. Thematic analysis was employed, and results are reported narratively. The study discovered that religious and faith-based healing practices, including Islamic-based healing, are rising in Ghana. Practitioners of Islamic-based healing among the Dagomba observe that having faith in Allah and trust in His healing powers is the foundation of health. Islamic principles of faith and the Dagomba health beliefs determine these healers’ medical therapy and healing practices. The study found that rituals and sacrifices are significant healing practices with specific gendered perspectives. Spirituality is perceived as both an illness-causal factor and a healing tool. We invite further research to identify the prospects, constraints, and therapeutic possibilities Islamic healing holds for Ghana’s integrative medical system_._
... A limited number of studies have investigated the inclusion of R/S practices in counselling and "talking therapy" [9][10][11][12][13]. The focus of these studies was either addressing mental health through counselling and/or cognitive restructuring strategies based on practices related to R/S philosophies [9,10] or by supplementing counselling with R/S meditation and healing practices [11][12][13]. ...
... A limited number of studies have investigated the inclusion of R/S practices in counselling and "talking therapy" [9][10][11][12][13]. The focus of these studies was either addressing mental health through counselling and/or cognitive restructuring strategies based on practices related to R/S philosophies [9,10] or by supplementing counselling with R/S meditation and healing practices [11][12][13]. So, while the integration of some R/S practices into mental health interventions has been explored, to our knowledge, no study has focussed on the feasibility of using R/S practices as standalone interventions in mental health settings. ...
... To address these incongruencies, it has been argued that professionals ought to work both at a theoretical and practical level to (a) identify indigenous views on knowledge and redefine the subject of psychology/psychotherapy from an Islamically oriented perspective; (b) expand theoretical frameworks to incorporate indigenous conceptualisations of the psyche; and (c) convert secular interventions into more culturally appropriate ones (Haque, 2004b). Some attempts have been made (Al-Abdul-Jabbar & Al-Issa, 2000; Haque & Keshavarzi, 2014;Rothman & Coyle, 2020;Sabki et al., 2019). ...
... Spiritually modified CBT frameworks are slowly being introduced in the literature (Al-Abdul-Jabbar & Al-Issa, 2000; Haque & Keshavarzi, 2014;Pearce et al., 2015;Rothman & Coyle, 2020;Sabki et al., 2019). However, they currently lack a unifying theoretical framework and outcome research studies, including secular VS Islamic-congruent Randomised Controlled Trials (RCTs), are few. ...
Standardisation of knowledge has become a by-product of globalisation, and western based models are often seen as the ultimate answer to expertise and development. In light of this, some professionals have debated the feasibility of employing cognitive behavioural therapy (CBT) with Muslim communities. Debates have focused on CBT's secular roots and its compatibility with a world where Islam permeates most aspects of life. This article highlights some of the theoretical dilemmas of integration and suggests ways to bridge the existing gap between secular and Islamic literature and avoid alienating those individuals who might feel uncomfortable with secular CBT teachings.
... In Islam, sacred concepts such as prayer, patience, tawakal (trust in Allah), the soul, and angels (Arozullah et al., 2020) can complement medical treatment to help a holistic recovery. In fact, treatment practice based on Islam has been practiced since the time of the prophet Muhammad through cognitive restructuration based on the Al Quran (Haque & Keshavarzi, 2014). In this way, a religious approach is very relevant to asymptomatic COVID-19 patients who are undergoing self-isolation. ...
COVID-19 patients in self-isolation tended to be ignored and marginalized. This marginalization then results in fear, anxiety, depression, stress, trauma, and even suicidal tendency. During self-isolation, patients are only treated medically but their psychological and spiritual aspects are often abandoned. Hence, a more holistic approach is necessary to treat COVID-19 patients while they are in self-isolation. The present study aims to explain the self-isolation model in Muhammadiyah COVID-19 Pesantren in Indonesia as a comprehensive model with holistic, religious, spiritual, and psychological approaches. This research is a qualitative research. The research involved fifty respondents comprising founding spiritual figures of the Muhammadiyah COVID-19 Pesantrens, doctors and medical staff, psychologists, and COVID-19 survivors. The data were collected through observation, documentation, and interviews. Data analysis was conducted through data display, reduction, categorization, and interpretation. The research findings show that the Muhammadiyah COVID-19 Pesantren integrates the Islamic educational aspect and COVID-19 hospital concepts. The treatment through the three approaches resulted in the increased health of the COVID-19 patients. It is expected that the combination of spiritual, psychological, and medical approaches during the COVID-19 pandemic can be adapted to mitigate other diseases, such as TBC, HIV, or similar pandemics post COVID-19.
... However, despite their contributions, these approaches face notable limitations, especially when addressing religious and spiritual dimensions (Abdul Razak et al., 2017;Carlson & González Prendes, 2016;Cucchi, 2022). Consequently, there is an increasing need for broader explanatory models and tailored interventions that address these gaps in current psychological practice (Ağılkaya Şahin, 2018; Haque & Keshavarzi, 2014). ...
While modern psychotherapies are generally effective, they often face challenges, especially in addressing the more profound aspects of human experience. Ilm an-Nafs, as a discipline rooted in the Islamic intellectual tradition, encompasses various interpretations that offer a multidimensional perspective by integrating scientific, philosophical, and theological insights. This article focuses on my specific interpretation of Ilm an-Nafs, from which we have developed the 3K model (drive/power model), the 3N model (consciousness model), the 4T model (cognitive model), and the Nafs (self) model. In order to explore their potential advantages, these models will be compared with psychoanalytic concepts and cognitive behavioral therapy. The methodology includes a comparative analysis of these models, highlighting how the Ilm an-Nafs models provide a more holistic understanding of human psychology. Findings from six previous studies, comprising four single-case studies, one case series, and one randomized controlled trial group study, showed significant symptom reduction among patients. These patients found the Ilm an-Nafs models to be more explanatory and holistic than modern psychotherapies. They reported that these models helped them distinguish between psychopathology and spirituality and offered a sense of security by integrating religious and scientific perspectives. The Ilm an-Nafs models offer a richer psycho-ontological framework that not only aligns more closely with the values and beliefs of Muslim patients but also provides inspiring insights that can expand the definition of the human being in modern psychology. This approach opens new avenues for religiously sensitive therapeutic interventions and suggests promising new directions for integrating Ilm an-Nafs with contemporary psychology. Future research may further explore this integration, potentially leading to more holistic therapies that better serve diverse populations.
... A paucity of interventions are grounded in Islamic theory and include treatment for anxiety using the pillars of faith (Abdullah et al., 2013), indigenous Islamic practices (Haque & Keshavarzi, 2014), and Islamically based anger management strategies (Naz & Khalily, 2016). These three models incorporate dhikr (i.e., remembrance of God)-an Islamic meditative practice in which phrases are repeated, sometimes with specific movements, postures, and breathing-to alleviate distress and increase relaxation, especially when paired with mindfulness and deep breathing. ...
Objective: This article explores the intersection of Islamic beliefs and pediatric psychology, proposes theoretical frameworks for understanding Muslim patients’ and families’ religious and spiritual needs, reviews religiously integrated assessments and interventions, and provides practical and actionable recommendations for pediatric psychologists interested in integrating religion and spirituality into their work generally and with Muslim patients and families specifically. Tenets of the faith are linked to factors such as religious coping and treatment adherence. Method: This topical review utilizes a systematic and explorative approach to identify and synthesize existing literature on this topic. Results: Research on addressing the religious and spiritual needs of Muslim pediatric populations is lacking; however, research shows religious coping is significantly associated with positive health outcomes. In recent decades, researchers have adapted therapeutic modalities such as cognitive-behavioral therapy (CBT) to Muslim patients’ needs, and Muslim researchers have developed Islamically based frameworks for psychology and psychotherapy. Conclusions: This article highlights the need for culturally informed and religiously integrated intervention within pediatric psychology.
Implications for Impact Statement
This article explores the intersection of Islamic beliefs and psychology and reviews practical and actionable steps to inform pediatric psychologists’ work with Muslim children and families.
... 158 Tasavvuf metinleri yeniden gözden geçirilerek iyileştirici yöntemlerin terapötik yönleri ortaya konulmalıdır. 159 Psikolojide tasavvuf ile ilişkilendirilen kavram ve uygulamalar, evrensel değere sahiptir. Dolayısıyla klinik ortamlarda uygulanmaları zor değildir. ...
In researches carried out by transpersonal psychologists in the twenty-first century, there has been a rise in the use of sufi texts in the West. The research emphasizes the potential of Sufism in addressing contemporary issues. The therapeutic benefits of integrating sufi values and practices into psychology are examined. A conceptual framework for interdisciplinary research is presented, contributing to developing a common terminology within the literature. On the other hand, within the framework of studies conducted in the West, the points where Sufism can be integrated into psychology have been shown. The study, in which the literature review methodology is used, is restricted to English-language publications by Western psychologists in the twenty-first century, focusing on the psychological aspects of Sufism. Among the main topics handled are rebirth, the processes involved in the duration of self-transformation, and the moral values acquired as a result. Divine love is what the Sufi needs as motivation through transformation. The behavioural steps, or levels of self that are conquered in this process, start with consciousness. In this framework, the study is important in identifying the research in which just a few psychologists try to answer the question "What is a human being?" by using Sufi classics.
... M. Ali & Milstein, 2012). To provide culturally competent care, health care providers must respect and understand the cultural values and beliefs of Muslim patients (Gupta, 2015;Haque & Keshavarzi, 2014;Hussain, 2017;Owens et al., 2023). ...
Aim
The aim of this review is to examine outcomes of health-promoting interventions involving the use of mosques as the intervention venue, its role in promoting health behavior change, and the role of theory in each intervention.
Methods
A scoping review was conducted across 17 databases for relevant publications published up to and including August 2023 that involved the use of mosques as the intervention venue. Fourteen articles met inclusion criteria and were reviewed.
Results
The studies featured a wide range of interventions. However, only eight of these studies integrated theoretical frameworks into their approaches, indicating a need for more structured guidance in this field. These theoretical frameworks included Participatory Action Research (PAR), the theory of planned behavior, behavior-change constructs, the patient-centered outcomes research (PCOR) framework, and prolonged exposure techniques within Islamic principles. The review identified three main health-focused intervention categories: mental health, prevention, and communication, each providing valuable insights into initiatives within Muslim communities.
Conclusions
This review underscores the significance of inclusive and culturally sensitive health interventions, emphasizing the effectiveness of faith-based approaches in improving health outcomes, promoting positive health behaviors, and addressing communication and cultural barriers. The reviews findings stress the need for further research that incorporates theoretical frameworks and tailored interventions to meet the specific cultural needs of these communities, ultimately contributing to enhanced well-being within them.
... The Sufi beliefs regard Allah as the true healer in which the Sheikh acts as a mediator between Allah and the patient 22 . Moreover, the healing of heart or soul is the major focus in this healing strategy that aims at removing the diseases from the core. ...
Sorcery or kaala jadu 1 in the local language is a debatable yet broadly discussed topic in many areas of Pakistan. Numerous curative practices have been adopted to counter its effects. Despite known for causing problems in personal lives yet sorcery related practices along with the curative methods are not explicitly discussed by the people in Pakistan due to interplay social and cultural factors. The present research focuses on exploring the association of sorcery with the Sufi practice of Zikr-e-Qalbi as a healing technique that could be used as a way to ward off negative effects of sorcery. The Sufi practices and other related rituals are not uncommon in Pakistan because spiritual problems are highly acknowledged as well as accepted. An anthropological study had been carried out in Dar-ul-Irfan Chakwal in 2015-2016. The data was primarily collected through in depth interviews via snowball and purposive sampling method. The research findings suggest that Zikr-e-Qalbi acts as a subtle positive energy with curative benefits and it could be adopted as one of the healing techniques for sorcery. The study also assists in exploring the Sufi healing process besides uncovering the effects of sorcery that are projected in physical, mental and spiritual forms in a victim's life.
... Worship is a series of rituals offered by religion to help individuals obtain guidelines in living all life circumstances and at the same time as food for mental health. Worship is a form of psycho-spiritual therapy that helps people to eliminate the psychological effects of the gap or gab that arise when individuals are faced with a discrepancy between reality (Haque & Keshavarzi, 2014). ...
The Covid-19 outbreak leaves an experience of suffering experienced directly by individuals when they are exposed to the deadly virus. The suffering felt during the illness became one of the experiences that brought life transformation for some survivors in several aspects of life including their psycho-spiritual aspects. This study aims to describe how the synergy of faith and the meaning of life as a spiritual aspect, becomes a carrying capacity for Covid survivors so that they are able to get through a period of crisis, and bring transformation to their spiritual life after they recover. Researchers used a qualitative method with a case study approach and interview techniques to collect data on 4 COVID-19 survivors with moderate symptom experience in Kudus Regency. Based on the concept of the meaning of life in the theory of Logotherapy according to Victor E. Frankl, the results of this study indicate that the meaning of life contributes to the individual's ability to deal with the illness. The meaning of life cannot be separated from the respondent's faith in God and the meaning of destiny and endeavors that synergize to form a positive attitude in undergoing a period of crisis when sick. Success through the crisis leaves a transformation of spiritual quality in the form of increased motivation to worship and the ability to behave positive in life
... He stressed on the significance of environmental factors. 22 Challenges and difficulties in life are necessary and it also pulls the people to feel grief, but they don't know that this state of grief is temporary and sometimes it is test from God side. Persistent state of grief sometimes leads to depression. ...
Islamic Psychology is the emerging branch of traditional psychology. It is totally the contributions of prophetic teachings, acts, directions and work of the eminent Muslim scholars including Al-Kindi, AlFarabi, IbnSina, Imam Ghazali and Ashraf Ali Thanvi etc. The Holy prophet (PBUH) is the founder of Muslim psychology. He teached the divine codes revealed by Allah to him time to time. The aim of this paper is to review and collect viewpoints of Maulana Ashraf Ali Thanvi regarding psychology and psychotherapy from Islamic perspective. To collect data for this paper different data bases were searched for research articles on Thanvi's teachings and books of ashraf Ali Thanvi were also studied to gather information related to psychology and psychotherapy. The gathered information was divided into different heading of theory of personality, theory of mental disorders, theory of personality, group therapy, meditation and treating the Nafs, etc.
... Merapatkan jurang ini termasuklah reformasi diri (nafs) melalui pengubahsuaian tingkah laku yang selaras dengan keinginan untuk berkelakuan sebagai diri yang ideal melalui penstrukturan semula kognitif pemikiran kepada ajaran Islam dan ritual ibadah serta zikir yang memberikan nutrisi kepada jiwa/hati. Tahap intervensi ini bersesuaian dengan empat aspek jiwa manusia seperti yang dikonsepkan oleh Al-Ghazali yang terdiri daripada nafs (ego), 'aql (akal) dan qalb/rūḥ (hati/roh) (Haque & Keshavarzi 2014). ...
The various issues and problems that hover in society come from the soul and mind that is busy filled with worldliness. Man's love for the world makes many human beings frustrated with their lives, and various criminal issues occur, wars and power struggles. Finally, human beings are increasingly greedy, chasing the world relentlessly. The human psychology and psyche are increasingly suffering and eventually choose to commit suicide. Therefore, this article aimed to identify the appropriate psychotherapy to treat the human mind and soul by the touch of the wisdom of al-Ghazālī through the concept of Maqāmāt in his work Iḥyā''Ulūm al-Dīn. Using a qualitative method, this study found that there are several Maqāmāt included in Iḥyā' 'Ulūm al-Dīn; among them are al-tawbah, al-ṣabr, al-zuhd, al-tawakkul, al-maḥabbah, al-ma'rifah dan al-riḍā. In conclusion, these seven Maqāmāt are the basis for constructing a believer's identity by the meaning of his book to revive the religious sciences.
... The words of Allah in 13:28 prescribes treatment of a weak heart with dhikr. Evidence of this discourse can be seen in relation to a weak heart disposition of a person (Haque & Keshavarzi, 2014;Hussein, 2018;Saniotis, 2018). ...
This article analytically discusses how the Quran commands Muslims to be prudent in the face of a pandemic crisis. The Quran is the holy book of Islam and is considered by Muslims to be the word of God and is a valid source of guidance alongside science advisories from government authorities. Using a qualitative method, this study investigates the Quranic assertion that in the face of a pandemic crisis, Muslims are required to do charitable deeds and keep striving with the hope that the solution to problems people face can be actively found, rather than just fatalistically surrendering to fate and Allah’s power alone. In this regard, the Quran commands Muslims to be prudent and to take precautions against the spread of disease, practice charity, endure, not be fooled by false gossip and to place trust in the religious and health authorities during times of crisis.
... Awaad et al., 2019;Haque et al., 2016;Haque & Keshavarzi, 2014;Keshavarzi & Haque, 2013;Rathod, 2017), developing measures (H. AbuRaiya et al., 2008;Jha et al., 2016;Khan & Watson, 2006), suggesting new methods, concepts or approaches(Al-Karam, 2018;Farooqi, 2006; M. I. Husain et al., 2017; Sabry & Vohra, 2013;Skinner, 2010), or conceptualization/founding Islamized psychotherapy(Badri, 2000;Bagasra, 2019;Mitha, 2020;Nik Rosila Nik Yaacob, 2013;Rothman, 2019), etc. ...
Psychoeducation on sadness from the Holy Qur'an, see Abstract here:
http://irep.iium.edu.my/90841/1/3WCII%202021%20abstract%20book.pdf
This paper had been double-masked reviewed by internal and external reviewers of WCII-3, IIUM Kuantan, 2021.
+Europe PMC Plus: http://europepmc.org/article/PPR/PPR384519
Please contact to collaborate verifying the psychoeducation.
... Briefly, Haque and Keshavarzi (2014) According to Ali (2006), Asma'ul Husna embodies the concept of tauhid that is described as the consciousness of the oneness of Allah. It is the only source of knowledge that could save humanity and foster excellent ummah as mentioned in The Quran, "Remember Allah abundantly, in order that you become successful." ...
Until now, industrial designers are solely educated with the epistemology of dialectical materialism; meanwhile, the spiritual aspect is often segregated from education affairs. Many kinds of literature highlighted that this segregation could lead to negative impacts. Supposedly as a Muslim, learning about our Creator through Asma’ul Husna is an essential trait to develop designers’ value, also known as sahsiah or characteristic of excellence. Therefore, this paper attempted to study the adaptation of Asma’ul Husna in the existing design practice among Muslim designers and at the same time devote the existent designer’s knowledge and awareness to this understanding. A set of questionnaires were distributed using stratified sampling. The result showed that the majority of the respondents did not adapt Asma’ul Husna in the existing design practice due to limited knowledge on ways to integrate Asma’ul Husna in the design process. Designers who claimed to use Asma’ul Husna in design are either still confused with the usage or only limits the usage to motif and zikr. As an overview, this paper highlights the general view of an adaptation of Asma’ul Husna’s among designers and emphasises the urgency to develop a guideline for designers to implement the values in their design process.
... Beliefs in the evil eye (al-'ayn or nazr), envy (hasad), angels, magic (sihr), jinn (nonhuman supernatural beings), and satan/devil (shaitaan) are part of Islamic beliefs; there are many references discussing this in the Qur'an (Haque 2018;Haque and Kamil 2012). Understanding such beliefs may prevent misinterpretation or misdiagnosis relating to delusions, and this may enhance Muslim clients' trust in the mental health system (Haque and Keshavarzi 2014). Although these are religious beliefs, they feature more prevalently as an explanatory model for mental health problems in some Arab cultures compared to others. ...
A large proportion of global refugees come from the Arab region due to multiple recent and ongoing conflicts. This chapter is a resource for people wishing to take a culturally informed approach to working with Arab clients, with guidance on adapting mental health care, and draws on the available literature and clinical expertise. We provide an overview of shared characteristics in Arab culture that contribute to different conceptualizations, experiences, and processes relevant to the provision of mental health care for this population. We also summarize attitudes, barriers, and access to, and engagement in, help-seeking among this population, while discussing religious and cultural modes of coping. Finally, we summarize culturally/faith adapted and/or sensitive psychological interventions with this population.
This article analyzes the integration of Islamic law and customary law in shaping the religious identity of the Malay Buyan community in Kapuas Hulu, West Kalimantan, Indonesia. While Islamic law plays a central role in regulating social and religious life, local customary law remains deeply embedded in the community’s legal consciousness and socio-cultural framework. Previous studies have often treated these two legal systems as separate or even contradictory. However, this study challenges such a dichotomous perspective by demonstrating that Islamic law and customary law engage in an ongoing process of negotiation, resulting in an adaptive and contextually dynamic legal framework. Using a socio-legal approach, this research collects data through in-depth interviews with ten key informants, participant observation, and document analysis. The findings reveal that Islamic law does not replace customary law but is instead integrated into the local legal system, influencing various aspects of social order, family structures, and the sustainable management of natural resources. This integration is evident in the use of Islamic legal terminology, the substance of legal norms, the mechanisms for customary fines, and the role of Islamic religious leaders in the codification of customary law. These findings challenge the prevailing bipolar view that positions Islamic law and customary law as inherently opposing systems. Instead, this study highlights a dynamic and integrative interaction between the two legal traditions, ensuring both social harmony and legal continuity. Ultimately, the article argues that the coexistence of Islamic and customary law is not a source of conflict but a mutually reinforcing and evolving process that contributes to strengthening both religious and cultural identity in a predominantly Muslim society. [Artikel ini menganalisis integrasi hukum Islam dan hukum adat dalam pembentukan identitas keagamaan masyarakat Melayu Buyan di Kapuas Hulu, Kalimantan Barat, Indonesia. Meskipun hukum Islam memiliki peran penting dalam mengatur kehidupan sosial dan keagamaan, hukum adat setempat tetap tertanam kuat dalam kesadaran hukum masyarakat. Penelitian sebelumnya sering kali memperlakukan kedua sistem hukum ini sebagai entitas yang terpisah atau bahkan bertentangan. Namun, studi ini menantang dikotomi tersebut dengan menunjukkan bahwa hukum Islam dan hukum adat terlibat dalam proses negosiasi yang berkelanjutan, sehingga membentuk kerangka hukum yang adaptif dan dinamis sesuai dengan konteks sosial budaya masyarakat. Dengan menggunakan pendekatan sosio-legal, penelitian ini mengumpulkan data melalui wawancara mendalam dengan sepuluh informan kunci, observasi partisipatif, dan analisis dokumen. Temuan penelitian ini menunjukkan bahwa hukum Islam tidak menggantikan hukum adat, tetapi diintegrasikan ke dalam sistem hukum setempat, memengaruhi berbagai aspek tatanan sosial dan budaya, struktur keluarga, serta pengelolaan sumber daya alam secara berkelanjutan. Integrasi ini tampak dalam penggunaan terminologi fikih, substansi norma, mekanisme pembayaran denda adat, serta peran tokoh agama Islam dalam proses kodifikasi hukum adat. Temuan ini menantang pandangan bipolar yang menganggap hukum Islam dan hukum adat sebagai dua entitas yang bertentangan. Sebaliknya, penelitian ini menegaskan bahwa kedua sistem hukum tersebut berinteraksi secara dinamis dan integratif dalam menjaga harmoni sosial dan kontinuitas hukum. Pada akhirnya, artikel ini berargumentasi bahwa koeksistensi hukum Islam dan hukum adat bukanlah sumber konflik, tetapi merupakan proses yang dinamis dan saling memperkuat, yang berkontribusi pada penguatan identitas agama dan budaya dalam masyarakat yang mayoritas beragama Islam.]
Not only normal functioning like thinking, feeling or willing are impaired by psychological problems but also individual’s social, cultural existential and spiritual functioning and each need be addressed. Incorporating religious and spiritual considerations into evidence-based practices should be an iterative process in therapy particularly when treating practicing Muslim patients. This qualitative study of content analysis of semi structured interviews aims to investigate and identify Islamic oriented treatment approaches applied by Bosnian mental health professionals in their own practice. A total of 11 (N=11) mental health professionals were recruited in this study. Results indicate that participants mostly use Qur’an and Sunnah and religious practices like remembrance, repentance and gratitude as therapy interventions with practicing Muslims and Open and Nonjudgmental (acceptance and warmth) and individualised way to approach all the other clients to generate self-awareness and psychological/behavioural and spiritual changes in clients. Such approach, as reported, results in client’s (re)turn to Allah and help in quitting unhealthy habits. The study also reveals specific issues and needs mental health practitioners reported facing whilst working with religious Muslim clients.
The exploration of the soul in Islāmic psychology focuses on the intricate concepts of nafs (self) and rûh (spirit), essential for understanding human nature in Islāmic thought. The nafs represents the individual’s psychological and spiritual dimensions, being the core of a person’s inner being. The nafs exists in different levels, reflecting the individual’s moral and spiritual conditions. Nafs al-Ammara Bissu’ is the base level, driven by desires and inclinations towards evil, commanding the person to indulge in sinful behaviours. Nafs al-Lawwāmah, the self-reproaching level, recognises moral shortcomings, leading to guilt and self-criticism, and a struggle towards righteousness. The highest level, Nafs al-Mutma’innah, represents spiritual tranquillity and contentment achieved through complete submission to God’s will. Disciplining the nafs is crucial in Islāmic teachings, involving self-control, repentance, and striving for moral and spiritual improvement through rigorous self-examination and religious adherence. Rûh, the divine spirit, is distinct from the nafs but closely related, giving life and consciousness to humans. Understanding the relationship between nafs and rûh is vital, as it dictates the overall spiritual and moral health of an individual, guiding them towards ultimate fulfilment and divine closeness.
A large body of research establishes the efficacy of musical intervention in many aspects of physical, cognitive, communication, social, and emotional rehabilitation. However, the underlying neural mechanisms for musical therapy remain elusive. This study aimed to investigate the potential neural correlates of musical therapy, focusing on the changes in the topology of emotion brain network. To this end, a Bayesian statistical approach and a cross-over experimental design were employed together with two resting-state magnetoencephalography (MEG) as controls. MEG recordings of 30 healthy subjects were acquired while listening to five auditory stimuli in random order. Two resting-state MEG recordings of each subject were obtained, one prior to the first stimulus (pre) and one after the final stimulus (post). Time series at the level of brain regions were estimated using depth-weighted minimum norm estimation (wMNE) source reconstruction method and the functional connectivity between these regions were computed. The resultant connectivity matrices were used to derive two topological network measures: transitivity and global efficiency which are important in gauging the functional segregation and integration of brain network respectively. The differences in these measures between pre- and post-stimuli resting MEG were set as the equivalence regions. We found that the network measures under all auditory stimuli were equivalent to the resting state network measures in all frequency bands, indicating that the topology of the functional brain network associated with emotional regulation in healthy subjects remains unchanged following these auditory stimuli. This suggests that changes in the emotion network topology may not be the underlying neural mechanism of musical therapy. Nonetheless, further studies are required to explore the neural mechanisms of musical interventions especially in the populations with neuropsychiatric disorders.
Ghana is a secular state in which Islam is the second largest religion. Counselors who follow principles in Islam and Muslim culture, comprising imams and followers, serve as de facto mental health providers, but their counseling practices have received limited research attention. This study examined the conceptualizations and counseling practices of 19 Muslim counselors aged 32–72 (M=57.83; SD=12.95) who follow principles in Islam and Muslim culture in southern Ghana. Qualitative data was obtained using one-on-one verbal interviews. Data was inductively and thematically analyzed. Results were organized around five main areas: (1) counseling inventory, (2) conceptualizations of counseling, (3) counseling models, (4) process considerations, and (5) personal prescriptions. Participants conceptualized counseling primarily as advising. They provided services in nine different languages and utilized advising and mediatorial models of counseling. The counselors attended to religious considerations and socio-gender norms in their counseling. The study fills important gaps in Muslim mental health research. Implications for professional psychology training and practice, as well as mental health research and advocacy, have been discussed.
This article reveals about the implementation and efforts to cultivate the spiritual intelligence of students through the practice of istighotsah. Istighotsah is practiced by Muslims as a medium to ask Allah for help from the dangers of the world that will plunge people into misleading paths and as human ta'aluq siroj to God. This research uses qualitative research with a phenomenological approach. The results reveal that the implementation of istighotsah is used as a medium of communication with the aim of asking for help from Allah, and submitting to Allah. In addition to getting closer to God, istighatsah also trains students to think positively, always be patient, istiqomah, and live life only expecting the pleasure of God. Thus, it will lead to behavior that leads to not getting the pleasure of God, such as immorality, too much love for material things, and so on.
There have been advances achieved in modern medicine but traditional treatment methods using certain spiritual approached have become increasingly popular in many parts of the world. Certain Sufi practices, among others, is used in medical treatment to support the healing process. Based on a case study on the practice of Sufi therapy conducted by Akang Syamsudin in the Limbangan Garut area, West Java, Indonesia this article attempts to explore the conversion process and dynamics of the development of Sufi healing. Employing a qualitative approach and Miles and Huberman landscape approach, and supported with interviews, observations, and documentation the research finds that Syamsudin’s Sufi therapy method combines physical and spiritual principles. Syamsudin’s therapeutic approach is based on the following seven factors, are: 1) belief that every disease has a cure; 2) balance and moderation are directly proportional to physical health; 3) spiritual factors dominate over physical factors; 4) the importance of blood circulation; 5) the efficacy of positive suggestion; 6) belief and submission to God’s will; 7) the effectiveness of patience and consistency. The research implications open a new paradigm in the field of non-invasive treatments. This article suggests that modern medical treatment should be complemented with spiritual therapy in order to achieve more positive healing outcomes for patients.
Mindfulness occurs in different populations, regardless of their religions, ages, and cultures, but the studies on Muslim backgrounds are insufficient. This study aims to empirically investigate mindfulness's benefits on academic outcomes among Yemeni students. A total of 160 Yemeni students were recruited to complete the Maslach Burnout Inventory (MBI-SS) and the Perceived Stress Scale (PSS) and divided into two groups (experimental group = 80, control group = 80). The experimental group received mindfulness training, while the control group did not receive any training. After the experiment, both groups completed the questionnaires again. The results revealed that the experimental group's emotional exhaustion, cynicism, lack of academic efficacy, and perceived stress were decreased compared to the control group. We concluded that mindfulness meditation training decreased academic burnout and stress among Yemeni students. We suggest mindfulness meditation training could be a good program for decreasing academic problems among Muslim students.
Ce qu'il faut retenir 1-Définir la psychologie selon la perspective laïque. 2-Connaitre l'apport de l'islamisation des connaissances au développement de la psychologie islamique. 3-Identifier les problèmes et les difficultés liés à la laïcisation de la psychologie. 4-Explorer la relation entre le Coran et la psychologie. 5-Discuter les concepts de la psychologie islamique. 6-Formuler une définition de la psychologie islamique. 7-Analyser les différentes approches à la psychologie islamique.
Social work policy in the UK, and public discourse informed by this policy, insists that children need permanent and secure homes. In finding homes for children, preserving and nourishing their identities is prioritised. Faith can be a key aspect of children’s identities, yet there is limited research on faith considerations in the decisions and processes of finding permanent homes for vulnerable children. Focusing on the experiences of Muslim children in the care system, this chapter will begin a discussion about filling this gap in academic literature. There are approximately 4500 children of Muslim heritage in the care system in England and Wales, and this number is increasing. Through interviews with 41 social workers, foster carers, adoptive parents, prospective adoptive parents, and care leavers, this study presents a research-informed narrative of the layered and intersectional ways in which Muslim-heritage children experience and articulate their faith identities. The research findings presented in this chapter indicate that to ensure children’s well-being, social work practitioners and carers need to consider children’s identities in their entirety, including the dynamics influencing decision-making about their lives.
This chapter begins by looking at the changing landscape of social action and engagement, social capital and the role of faith groups and congregations in engaging socially. It then considers the ways in which Muslim communities are beginning to articulate a vision for social engagement based on the ideas of maṣlaḥa and maqāṣid. As we have seen in other chapters in this volume, these concepts have been regarded by many as an important theological foundation for social and ethical work in the public sphere. This chapter will dwell further on the origins of maṣlaḥa and look at different approaches towards it. While acknowledging the value of maṣlaḥa, the chapter will also assess some of its limitations and examine approaches that are being articulated by modern Muslim intellectuals to advance more egalitarian and inclusive social ethics. It will then suggest additional ways of grounding concerns around needs, social action and engagement in a way that can reflect a notion of the ‘common good’ – through the idea of human flourishing which is equated here to the Islamic notion of iḥsān, in order to move away from parochial outlooks and develop inclusive, universal visions that could nurture a more sophisticated conversation around our shared values and our shared future in Western contexts.Keywords
Maṣlaḥa
Maqāṣid
Iḥsan
Common goodSocial capitalIslamic social ethicsShared valuesWestern Muslims
For interventions to succeed in social work, practitioners need to be familiar with clients’ religious worldviews and value systems; by understanding these dimensions in a client’s life, appropriate coping behaviour in the context of their lived experiences can be enhanced. In working with Muslim clients, such intervention requires knowledge and awareness of Islam and of the concepts that Muslims rely on to deal with problems or to bring about change in their lives. These concepts provide a reference and motivation for change to occur and can be integrated into social work to ensure services are culturally sensitive for them. Tawba (repentance) is one such concept that is fundamental in Islam; it is considered a starting point for personal change and a means to achieve a new way of being in relation to others and to God. Tawba is defined religiously and spiritually; as religious doctrine, sin and transgression are emphasised, while spiritually, inner transformation is the focus. This paper examines the concept of tawba and its use in social work to enhance intervention outcomes with Muslim clients.KeywordsIslamic social workIslamRepentance
tawba
This final chapter attempts to associate, structure and summarise the principal insights of the contributions to “Exploring Islamic Social Work. Between Community and the Common Good”. Despite differences in their topics and the contexts they treat, the methods applied and angles adopted, all the chapters have a common focus on Muslims as protagonists, both in the field of Islamic social work, and the Islamic thinking around it. The volume’s topic itself is embedded in a new social work scholarly debate, stimulated by the re-emergence of social work’s religious roots in the context of post-secular society. This chapter reviews Islamic social work as an empirical phenomenon, discusses various theological and ethical approaches, again takes up the debate on the common good and examines Islamic social work as alternative social work. Finally, the question of what exactly Islamic social work consists of and the challenges which arise in connection with the ‘Islamic’ attribution are addressed. In this way, both insights and open questions, as well as directions for further research on Islamic social work, are identified within the framework of different research discourses.
The religious community can play an important role in providing tangible and intangible support for offenders to help them reintegrate into society after serving a prison sentence. Using data drawn from life story interviews with 17 Muslim male offenders in England and Wales, this chapter outlines the different ways in which the religious community plays a crucial role in the reintegration journey after release from prison. Tangible support provided by a religious community can include help with housing and employment, two key concerns for offenders upon release from prison. Furthermore, the religious community provides important intangible support, which is crucial for reintegration after the degradation and stigma associated with imprisonment. This intangible support includes strong social bonds within the community which are based on reciprocal relationships. Acceptance by spiritual and community leaders can act as a redemption ritual which allows offenders to break from their negative past and develop a new positive identity. The community can also support the move away from crime by providing a moral environment which engenders a respect for the law. Along with this, civic engagement and contributing positively within a community fulfils important generative impulses which are part of identity development. Tangible, as well as intangible, support plays an important role in helping offenders manage the delicate transition back into society, which is usually fraught with challenges, as well as possibilities.
In considering the important contribution of Islamic principles and perspectives to social work, which has encompassed to-date both the etic (outsider) and an emic (insider) positionality, a dialectical stance is offered in this chapter. This takes a fused ‘etemic’ approach, where Islamic religious and cultural concepts are critically examined in a dialogical application towards and excursus of an adaptive understanding of how these abstracted notions can play out within a social work context. To this end, the following concepts: ʾumma, zakat, ʿizza and al-insān al-kāmil, which are Islamic beliefs or Muslim cultural practices, are discussed as offering powerful and evocative socio-cultural-religious constructs that can serve to illuminate professional social work. Such insights, however, are subject to caveats and qualifications regarding the contentious appropriateness of this kind of abstracted, discursive application as well as whether such concepts can or should be adopted in some fashion within social work. However, the International Federation of Social Work’s (IFSW) global definition of social work provides a useful porous framework for such a legitimate exercise in the IFSW’s attempts to depart from narrow ethnocentricism to both recognise and embrace the cultural diversity that constitutes this global profession.
The purpose of this chapter is to highlight the main arguments in the development of Islamic social work practice. In this respect, Islamic practical theology provides certain theories and methods as a solid foundation for Islamic social work practice. Taking into account a revival of new approaches to teaching Islamic practical theology, this paper provides reflection on the methods for teaching it, based on a new and broader understanding of theology in Islam. The primary question of this chapter is: What are the best practices in teaching Islamic practical theology which prepare Muslim social work students to connect theological understanding to the everyday experience of Muslims in the community, society and the world? The second question is: How do Muslim social workers use daily life practices as an “epistemic weight” in the production of new knowledge in Islamic social work? Finally, the chapter discusses the question of whether Islamic practical theology, including Islamic doctrine, tradition, and the “living human document”, holds a central position in Islamic social work.
Islamic practical theology represents a conceptual framework for Islamic social work as well as other fields of practice, such as pastoral care. In these fields, it is necessary to meet professional standards but theological reflection is also required. Islamic faith is intrinsically linked to social justice, good deeds and helping mankind, while material greed is strongly criticised by the Qurʾan. This chapter focuses on two terms and concepts which can play a major role in such a reflection: the first is waqf (endowment) which, going back to the practice of the Prophet and the first caliphs, binds property to charitable intentions and to God, as a receiver and possessor of all things. Manifold examples from the history of social welfare in Islam express how waqf has been implemented in different contexts. The second concept is zakāt (compulsory alms) which, as a central religious duty of solidarity, is intended to guarantee social peace and the dignity of the poor and needy. According to the Qurʾan, there are eight groups of recipients of zakāt. Looking at parallels between the historical context and the current context of establishing Muslim welfare care in modern societies demonstrates how zakāt can potentially be put into practice. For this purpose, classical and modern positions are brought into conversation. Contrary to some interpretations, the Qurʾan’s open-minded hermeneutics do not address a particular religious affiliation, so zakāt in fact goes beyond religious categories and can be applied in multicultural and plural societies. Consequently, the aim should be to integrate Muslim activities and reflections into the framework of modern welfare states. Openly understood in this way, Muslim welfare can enrich society without dividing it.KeywordsIslamic practical theologyWelfare stateSolidarity
waqf
zakāt
The development possibilities for Islamic social work are closely linked to the respective state’s welfare framework. The German system provides an insightful example, as it is characterised by a significant incorporation of religious welfare providers. In the sense of an “affirmative genealogy” (Hans Joas), the German welfare system can be understood as open to religious pluralism and social change. This chapter analyses interactions between the state, existing welfare organisations and Muslim providers, focusing on their respective legitimation strategies. Inclusive and more exclusive interpretations are presented by different parties. The openness towards all beneficiaries demanded of Muslim welfare providers could perhaps lead to a secularisation of Islamic social work. However, theological reflection enables an Islamic profile to be reconciled with general social responsibility.
In various European countries, Islamic social services have specifically targeted disadvantaged groups, including a high proportion of Muslims. This situation gives rise to a paradox: while Islamic organisations insist on impartiality and aim to benefit people regardless of their religious belonging, most of their investment addresses de facto Muslim communities. This paradox could firstly be explained by the overrepresentation of Muslims within excluded groups. While Islamic NGOs justify the delivery of most of their aid to Muslim countries by emergencies linked to geopolitical contexts, grassroots Islamic associations explain their focus on Muslim beneficiaries as being due to their underprivileged situation. In parallel, local authorities and statutory agencies, including those working in prisons, have begun to consider the need for Muslim protagonists to be involved in addressing specific issues and reaching particular groups. In this process, both individual Muslim social workers and Islamic organisations are increasingly expected to contribute their presumed cultural skills. This positioning causes tension within the authorities and statutory agencies, as they promote a neutral vision of social work while paradoxically fostering religious and cultural approaches for pragmatic reasons. Based on case studies of Islamic welfare organisations in Switzerland and France, this chapter aims to address the paradox of Muslims claiming to contribute to the common good while essentially providing their own ‘community’ with aid. It discusses the current challenges for Islamic bodies who try to position themselves in a ‘universalist’ social work approach, while they concretely implement community-based social services which seem to prioritise Muslims.
Islam’s increased visibility in France over the past 20 years has challenged social workers, confronted with new practices that often provoke consternation and cause professional difficulties. Social workers’ relationships with members of society who are motivated by faith, and also with their colleagues, some of whom openly express their Muslim identity, force them to adapt to new religious frames of reference. Social workers are also occasionally compelled to revisit the Christian roots of social work that many of them felt had been left behind by the profession. These patterns also explain the prevalence of reminders about the secular basis of social work, in a sector where radicalisation among the young tends to be perceived as a regressive influence on freedom of expression and, above all, on women’s rights.
Religious beliefs are central to the identity of many people, often signalled by their physical appearance, for example, clothing, hair or jewellery. If prevented from such a form of self-expression, some take action against what they consider a contravention of their human rights. The predominance of this discourse can obscure the possibility that there are others who are forced to signal a religious viewpoint which they may not subscribe to. This chapter explores the wearing of hijab by Afghan women who have lived in Australia less than 10 years. While some choose to wear hijab, there were others who spoke of being forced to wear hijab as a form of domestic violence. Furthermore, whereas for some, not wearing hijab represents a freedom to dress in accordance with their understandings of Australia as a secular society, a few felt that wearing clothes which marked them as Islamic increased the likelihood of attracting xenophobia and discrimination. Hence, for many women, decisions around hijab represented compromise between the demands of their family, the Afghan community and the wider Australian society, rather than a free choice. Consequently, if social workers assume women’s religious beliefs and identity are congruent with their appearance they may inadvertently be contributing to women’s oppression. As such, this chapter explores notions of anti-oppressive practice when working with Muslim women living in non-Muslim majority countries, particularly in respect of dress codes which are associated with Islam.
Since social work protects the interests and benefits of people, one of the first conceptual terms which might guarantee the theological foundation of Islamic social work is maṣlaḥa. In modern times, maṣlaḥa is used interchangeably with the overall objectives (maqāṣid) of Sharʿia. The use of maṣlaḥa in its broader sense of maqāṣid enables scholars to link their understanding of social work to the Islamic tradition of sciences, especially to Islamic legal thinking. However, if we look back at the Islamic tradition of legal thinking, we discover a totally different approach to maṣlaḥa and especially maqāṣid: it becomes a source of knowledge, whereas in the tradition of the classical ʾuṣūl, it was a tool for legal hermeneutics. Although the search for the theological foundation of Islamic social work in the realm of Islamic legal theory and Islamic law is comprehensible, the lack of critical reflection on the discrepancy of the modern understanding of maṣlaḥa and maqāṣid, in contrast to the classical understanding, leads to theological dead ends and contradictions. Some scholars have already drawn attention to this but have remained vague concerning a solution to this specific problem. This paper will highlight and compare the specifics of the classical approach of maṣlaḥa in classical Islamic legal thinking and the modern maqāṣid approach. Additionally, I will highlight the Qurʾanic concept of maʿrūf in the three-fold division of K. Reinhart, and reflect on it as a possible theological basis for modern Islamic social work attempts.KeywordsIslamic social workObjectives of the SharʿiaPublic interest
Maṣlaḥa
Maqāṣid
Maʿrūf
Social work has been characterised in recent years by a growing sensitivity to religious and spiritual issues, both leading back to its historical roots and responding to the challenges of contemporary post-secular society. This sensitivity also requires more knowledge about and attention to the specific needs of Muslims as service users, without neglecting their great diversity. The topic of ‘Islamic social work’, situated within this context, does not only concern Muslim beneficiaries in the field of mainstream social work, but also the central, active role that Muslim communities play: it therefore calls into question a merely individual focus. For Muslim faith-based organisations, Islamically-motivated social ideas and thought are also important. In Western contexts, which are often characterised by mistrust shown to Islam and Muslims, reflection on what contribution can be made to the common good within the framework of pluralistic societies is required. Finally, Islamic social work can be considered in relation to the broader development of social work, which is characterised by a critical approach to power-relations and domination, a sensitivity to diversity and an openness to alternative forms of social work. This chapter introduces the book “Exploring Islamic Social Work. Between Community and the Common Good” by analysing the state of research, identifying guiding questions and then developing and presenting the structure of the volume. Its focus is on contexts of Islamic social work and its target groups, its theological and ethical foundations, as well as its inclusion into general social work discourse.
Religion, religiosity and spirituality are gaining importance for social work in Germany as a discipline and as a profession, especially in the context of Muslim people seeking advice. Most Muslims regard Islam as a social religion which helps in different life situations. For them, the central elements of their belief, such as mercy, charity, solidarity and assisting each other, are core elements of help in society. The purpose of this chapter is to show the importance of the real life experiences of people who seek advice in social work. In this context, the chapter shows that counselling is subject-, task- and context-related. Counselling deals with life realities and can address and solve specific problems, support individuals in making decisions and coping effectively with crises. At the least, a sensitive attitude towards religious questions provides an ability to deal constructively with the reality of life. Within this perspective, the practice model, the Meeting and Further Training Centre for Muslim Women, shows how it is possible to gain access to welfare issues in the context of religion and social work.
International Conference on Muslim Psychologist 2022
3 generalizations seem well established concerning the relationship between subjective religion and ethnic prejudice: (a) On the average churchgoers are more prejudiced than nonchurchgoers; (b) the relationship is curvilinear; (c) people with an extrinsic religious orientation are significantly more prejudiced than people with an intrinsic religious orientation. With the aid of a scale to measure extrinsic and intrinsic orientation this research confirmed previous findings and added a 4th: people who are indiscriminately proreligious are the most prejudiced of all. The interpretations offered are in terms of cognitive style.
In the aftermath of September 11, 2001, it has become apparent that the inclusion or acknowledgment of spiritualism is critical to mental health practice regarding Arab families. Regretably, research on Arab families today is all but non-existent. Islam is the fastest growing form of spirituality in Central Asia. Practitioners who do not acknowledge this fact will be at a severe disadvantage in their attempts to treat Arabic clientele. It is not compulsory that practitioners endorse client belief systems or other aspects of their spirituality, but practitioners should acknowledge said systems as a critical point in the client's frame of reference. In the interest of social justice they are thus challenged to develop creative treatment strategies less confined to Western bias.
Changes in telecommunications, transportation, and economic ties are linking our welfare and well-being to events and forces in distant lands. Emerging social, cultural, political, and environmental problems around the globe are imposing intense and complex demands on individual and collective psyches, challenging our sense of identity, control, and well-being. The fabled global community is now upon us. Psychology can assist in addressing and resolving these problems, especially if it is willing to reconsider some of its fundamental premises, methods, and practices that are rooted within Western cultural traditions and to expand its appreciation and use of other psychologies. The present article advocates the development of a superordinate or meta-discipline of psychology—global-community psychology—defined as a set of premises, methods, and practices for psychology based on multicultural, multidisciplinary, multisectoral, and multinational foundations that are global in interest, scope, relevance, and applicability. Characteristics of global-community psychology as a disciplinary specialty are discussed, as are various issues supporting its development and need. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Relatively little information exists on the provision of culturally competent services to Muslims, in spite of the growing presence of this population in the United States. Consequently, the authors discuss a number of therapeutic approaches in light of their level of congruence with common Islamic values. Psychodynamic approaches, for example, may not be as congruent as cognitive approaches. Although cognitive therapy may be relatively consistent with Islamic values, the self-statements that are central to this modality are often packaged in secular terminology that is inconsistent with Islamic norms. To provide culturally relevant services, practitioners must unwrap the secular terminology used to express the underlying therapeutic precepts and then repackage the precepts in terminology that reflects Islamic teaching. The authors conclude by offering a number of examples to illustrate the construction of statements that reflect Islamic values.
This chapter outlines the basic concepts rooted in Islamic religious and spiritual traditions. The different types of fitrah, nature of human soul, and the dynamics of the metaphysical elements like nafs, aql, and ruh are explored with their effects on human personality. Concepts of Jinn, Satan and evil eye and their influences on human personality as well as contributions of some prominent early Muslim scholars to psychology are discussed. It is hoped that with the growth of indigenous psychologies, Islamic psychology will also be researched and developed in various parts of the world.
An eclectic approach to group therapy based on Islamic worship practices, Holy Quran, Prophet Mohammad's Sayings and accepted techniques of contemporary schools of group therapy are applied to patients in private polyclinic in Taif, Saudi Arabia. The goals of therapy were first elimination of symptoms then overcoming loneliness, alteration of behavior through mechanisms of conscious control, better adaptation, personal growth with increasing awareness and a continuous search for the person's potential and finally activation of Islamic values and standards as a central idea for the individual and group. Sixty-eight male outpatients of different diagnoses undertook group therapy divided on a period of 20 months. The majority were between 20 and 30 years old. 41.1 percent had a college education and 29.4 percent had a secondary school education. 47 percent had a diagnosis of social phobia. The ultimate goal of formation of the Islamic central idea was reached by 35.4 percent. Symptom relief was obtained by 29.4 percent. No improvement was shown by 17.6 percent (eight of them are personality disorder patients and four are schizophrenics). The total improvement on various levels was 82.4 percent.
Changes in telecommunications, transportation, and economic ties are linking our welfare and well-being to events and forces in distant lands. Emerging social, cultural, political, and environmental problems around the globe are imposing intense and complex demands on individual and collective psyches, challenging our sense of identity, control, and well-being. The fabled global community is now upon us. Psychology can assist in addressing and resolving these problems, especially if it is willing to reconsider some of its fundamental premises, methods, and practices that are rooted within Western cultural traditions and to expand its appreciation and use of other psychologies. The present article advocates the development of a superordinate or meta-discipline of psychology - global-community psychology - defined as a set of premises, methods, and practices for psychology based on multicultural, multidisciplinary, multisectoral, and multinational foundations that are global in interest, scope, relevance, and applicability. Characteristics of global-community psychology as a disciplinary specialty are discussed, as are various issues supporting its development and need.
Almost one third of the world's Muslims live as minorities in non-Muslim states. This article examines the position of Muslims in the West with special reference to Muslims in the United Kingdom. First, an overview of Muslims in Western states is presented, concentrating on Muslims in the United States, Canada, Australia and Western Europe. Second, the demographic and socio-economic position of Muslims in Britain is discussed, particularly highlighting various issues facing them. Third, the issues of religious discrimination and the feeling of insecurity among British Muslims, as well as state policies towards Muslims, are examined. Finally, it is argued that Western states, including Britain, have a long way to go in terms of their policies to accept Muslims as equal citizens and, in this context, several lines of action are proposed.
This research explored the type of traditional healing practices sought by Muslim psychiatric patients treated at public hospitals of Lahore city, Pakistan. The sample comprised 87 adult psychiatric patients (38% male and 62% female). The patients self‐reported on the Case History Interview Schedule that they had sought diverse traditional healing methods, including Homeopathy, Naturopathy (Tibb), Islamic Faith Healing, and Sorcery, for their psychiatric disorders prior to their current treatment from licensed psychiatrists, with the majority indicating they had sought more than one of these traditional healing practices. Patients with different psychiatric disorders sought multiple traditional healing methods for the treatment of their mental disorders: somatoform (73%); personality/conduct disorders (73%); schizophrenia (70%); affective disorders (68%); and anxiety disorders (55%). Proportionately more male than female patients used multiple traditional healing practices. The male patients showed a higher number of visits per week to traditional healers than their female counterparts. These different help‐seeking practices may be attributed to gender discrimination in mobility and taboos attached to women’s consultation of male traditional healers. The study demonstrates Islamic religious traditions and Pakistani cultural norms affected the health care choices of Pakistani psychiatric patients.
In the atmosphere of fear and controversy that surrounds Muslims at this moment in time it is hardly surprising that they feel unable to voice their fears and concerns openly. Added to this is the fact that Muslims already underutilize mental health services (Patel et al., 200014.
Patel , N ,
Bennett , E ,
Dennis , M ,
Dosanjh , N ,
Matitani , A ,
Miller , A and
Nadirshaw , Z . 2000. Clinical Psychology: ‘Race’ and ‘Culture’: A training manual, Leicester: The British Psychological Society. View all references). In the counselling arena four distinct aspects of the counselling relationship are affected. First, the therapeutic alliance, second, the socio-political context in which counselling occurs, third, the awareness of personal characteristics and competencies that facilitate multicultural counselling and, finally, the training requirements of multicultural counsellors. This paper seeks to consider each of these aspects of the therapeutic encounter with regard to Muslim clients.
The consideration of culture-bound syndromes is important for both the practitioner and the academician in the treatment and study of the psychopathology in a given region of the world. The mental health professional would as a result be better able understand normal behavior patterns of that culture and to communicate with patients and “local healers” of that culture in a nonjudgmental manner. This piece presented a study of Djinnati, a culture-bound syndrome and possession trance disorder, found in Baluchistan of Iran and Pakistan. The main characteristics of ten observed cases of Djinnati are presented, including episodes of impaired consciousness followed by agitation, restlessness, hallucination and incoherent speech. The episode/attack is seen as a possession wherein the patient introduced herself as a discrete identity or entity known as “Djin.” The psychopathology of the Djinnati culture-bound syndrome was discussed in the light of Socio-cultural, Communication, and Dissociation/psychoanalytic theories. The authors conclude that Dissociation theory is most effective of the three in explaining the psychopathology of Djinnati syndrome in Iran.
As the result of a tremendous cross-disciplinary effort, the past 20 years have witnessed huge advances in our understanding of the brain and of the brain's relationship to the mind. A new paradigm of the mind--an
ecological paradigm, as Gregory Bateson called it in 1973--has fallen into place. The authors have begun to have a scientific, biologically grounded explanation of how the human brain-mind system works. Despite the likely relevance of this paradigm for psychotherapy, its uptake in the clinical literature has been uneven to date. Accordingly, this article aims to pique the interest of the psychotherapeutic community in the ecological paradigm as a whole, in hopes of stimulating wider discussion and research into its clinical aspects and consequences. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Early Muslims wrote extensively about human nature and called it Ilm-al Nafsiat or self-knowledge. In many cases, their works seem to be the original ideas for many modern day psychological theories and practices. What is interesting however is that a lot of what the early scholars wrote was blended with Islamic philosophy and religious ideas. This paper covers major contributions of prominent early Muslim scholars to psychology and outlines the challenges faced by today''s Muslims in adapting to the Western theories. It also offers a few recommendations on the indigenization of psychology for Muslim societies interested in seeking the Islamic perspective on human behaviors.
Despite a dramatic growth of Asian communities in North America, the cultural norms, values, and practices of Asians are generally unknown in the professional community, posing a significant challenge in diagnosis and treatment of mental health problems. This article addresses the major mental health concepts prevalent among Southeast Asians and outlines the essential steps that the mainstream clinicians should take in dealing with this minority population. The five areas of cultural formulations outlined in the DSM-IV-TR (Diagnostic and Statistical Manual (DSM) Text Revision (2000) (4th ed.). Washington, DC: American Psychiatric Association) are highlighted and implications for mental health practice and research addressed.
This study was conducted to explore the outcome of psychotherapy in ethnic Malays with strong religious and cultural background. The patients were divided into two groups. The study and control groups consisted of 32 depressed patient each. In the study group brief psychotherapy of 15-20 sessions was attempted with the addition of a religious perspective, while in the control group the religious perspective was omitted. Patients in the study group showed more rapid improvement in the initial 3 months of the study period than those in the control group, but at the end of the 6 months the difference became nonsignificant.
This study was aimed at determining the effect of psychotherapy in patients in bereavement. Fifteen patients in a control group were given brief psychotherapy and 15 study group patients received psychotherapy with a religious perspective. The patients in the study group showed consistently significant improvements as compared with the control group at the end of 6 months. The results indicate that highly religious patients with grief and bereavement tend to improve faster when a religious psychotherapy is added to a cognitive-behaviour approach.
Religious patients with generalized anxiety disorder were given religious psychotherapy in addition to supportive psychotherapy anxiolytic drugs. Those receiving religious psychotherapy showed significantly more rapid improvement in anxiety symptoms than those who received supportive psychotherapy and drugs only. Thus, religious patients may require a different form of psychotherapy.
To show the effectiveness of incorporating religious-sociocultural components in the management of patients with generalised anxiety disorders and major depression who have strong religious and cultural backgrounds as compared with a normal psychotherapeutic approach.
One hundred and three cases of anxiety and 100 cases of depression with strong religious and cultural backgrounds were randomly assigned to the study or control groups. Both groups received standard treatment for their respective illnesses. The study group was given additional religious-sociocultural psychotherapy. They were followed for 6 months and were assessed in a double-blind fashion using the Hamilton Anxiety Rating Scale or the Hamilton Depression Rating Scale.
Patients receiving additional religious-sociocultural psychotherapy responded significantly faster than those who received standard treatment. However, the difference became non-significant at the end of 6 months.
Incorporating a religious and sociocultural component in the treatment program rapidly improved anxiety and depressive symptoms in patients with strong religious and cultural backgrounds. The present study demonstrates a need for more sensitivity to religious-sociocultural issues in the field of mental health.
In some cultures, mental illness and its treatment may be closely linked to beliefs relating to sin, suffering, and separation from the divine, or even possession by evil. The aim of this study was to explore whether there was an association between receiving spiritual healing and the occurrence of schizophrenic relapses in a sample of elderly Egyptian patients. The method used was a case-control study, comparing patients with an ICD 10 diagnosis of schizophrenia who received spiritual healing and those without spiritual healing, in terms of the occurrence of relapses during a specified period. Patients who received spiritual healing relapsed more frequently than those who did not (adjusted OR 3.5 p < 0.05). Relapse was also associated with age and certain methods of healing. The risk of relapse was independent of gender, duration of illness and type of religion. The study found spiritual healing to be positively associated with relapse of schizophrenia in a sample of elderly Egyptian patients. It is however difficult to ascertain that the relapse actually started after the process of spiritual healing and not before it. The study findings may suggest that religious history, at least in some cases, should be taken into consideration when planning future management.
Stress-induced diseases in modern life are on an alarming rise not only in developed countries but also in developing ones. To alleviate stress, one practice that is being commonly and increasingly adapted to is meditation. Limited studies on meditation have reported occurrence of mental calmness along with apparently favorable changes in certain autonomic functional parameters like heart rate, blood pressure, respiration and skin resistance. Recently, meditation is also being practiced and advised for alleviation of epilepsy; however, very little work is available to comprehend effect and utility of meditation on epilepsy. Neuro-imaging and in-depth studies during the course and attainment of meditational state have revealed alteration in neuro-chemistry and neuro-physiology of brain environment that could favor epileptogenesis. The rise in brain glutamate and serotonin along with development of 'hypersynchrony' of EEG activity (which occur during the course and attainment of meditational state) are well documented to form the underlying basis of epilepsy. Each of the above-mentioned factors is individually capable of inducing susceptibility and decreasing threshold to epilepsy. Based on these changes in brain, this paper raises a grave possibility and risk of meditation in developing epilepsy or increasing the severity and frequency of attacks in an already epileptic state, contrary to the popular belief of its remedial role in alleviating epilepsy.
Although meditation has been practiced worldwide for centuries, there are no reports that it causes epilepsy or increases the predisposition to it. Medical care utilization statistics and clinical studies indicate that individuals who regularly practice the Transcendental Meditation technique have fewer problems of the nervous system and specifically show decreased symptoms of epilepsy. The frequency, amplitude, areas of activation, and effects of the EEG during the Transcendental Meditation technique are completely different from those of epilepsy. There is no evidence that the Transcendental Meditation technique increases glutamate, which has been associated with epilepsy. With regard to serotonin, the relationship of serotonin to epilepsy has to be viewed in the context of the abnormal brain tissue that causes epilepsy. The serotonin increases that may occur through meditation have been associated with only beneficial effects.
Transcendental Meditation (TM) is derived from ancient yogic teachings. Both short- and long-term physiological correlates of TM practice have been studied. EEG effects include increased alpha, theta, and gamma frequencies and increased coherence and synchrony. Neuronal hypersynchrony is also a cardinal feature of epilepsy, and subjective psychic symptoms, apnea, and myoclonic jerking are characteristic of both epileptic seizures and meditative states. Clinical vignettes have highlighted the potential risk of human kindling from repetitive meditation in persons practicing TM, but clinical studies of similar techniques suggest that meditation may also be a potential antiepileptic therapy. Future clinical studies of meditating subjects using video/EEG monitoring are warranted to determine whether behavioral phenomena have an underlying epileptic basis, and prospective clinical trials of TM in subjects with well-delineated epilepsy syndromes are necessary to establish the safety of this technique and its potential efficacy for seizure reduction and improvement of quality of life.
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