ISLAMIC ROOTS OF PSYCHOLOGY: The solutions to Mental Health challenges as an solutions

By, Dr. Rania Awad
( _Professor of Clinical Psychology, Stanford University School of Medicine & Founder of Stanford Muslim Health and Islamic Psychology Lab._ )


Throughout the history of Islam, numerous scholars and personalities made their contributions to the development of Islamic philosophy and psychology. The psychological tradition in Islam takes its roots from the Islamic Golden Age that occurred in Middle Ages from the 8th to 15th century. Islam scholars such as al-Ghazali stated that there is a connection between spiritual life and psychological wellbeing. Those who could not maintain their mental health were at risk of developing abnormalities within their mental condition or struggled to sustain a close relationship with God.

Other major contributors to psychology in medieval Islam include Muhammad ibn Zakariya al-Razi, Abu-Ali al-Husayn ibn Abdallah ibn-Sina, and Abbu Zayd al-Balkhi, among others. Muhammad ibn Zakariya al-Razi was one of the first scholars to provide descriptions and treatment plans for mental issues in his works El-Mansuri and Al-Hawi. Abu-Ali al-Husayn ibn Abdallah ibn-Sina was the author of Canon in Medicine, where he described conditions such as depression and male sexual dysfunction. In addition, he was one of the first scholars that described the connection between mental and physical state. Abu Zayd al-Balkhi had one of the most complex approaches to mental health treatment. While developing positive thinking in his patients, he managed to connect factors such as physical activity, housing, and nutrition to the mental state of a person. In addition, al-Balkhi identified differences between neurosis and psychosis and categorized neurosis into smaller groups, namely obsession, sadness and depression, fear and anxiety, and anger and aggression. Hence, his findings are another example of how psychology in medieval Islam is relevant to findings of modern psychology.

The development of psychology during the second part of the 20th century was addressed by Islamic psychologists who wanted to match the latest development in psychology to the Islamic perspective. Islamic psychological movement aimed at adding the spiritual element to the trends in psychological science. This movement essentially resulted in the creation and development of the dialogue between eastern and western psychologists. This exchange of ideas was further reinforced by international organizations such as the Indian Council on Islamic Perspective in Psychology (ISIPP) that emerged in 2016. The ISIPP conducted numerous seminars and meetings that contributed to the dialogue between the East and the West. The exchange of ideas affects psychological education in Islamic countries and makes western colleges and universities more inclusive. The International Association of Islamic Psychology is another organization that is devoted to developing Islamic Psychology.
In addition, the teaching of Prophet Muhammad addressed the spiritual needs of people who suffer. As such, prayers, tasbeeh, and recitation will help in reducing anxiety and feelings of uncertainty associated with stress and grief. It is also important to always remember Allah. Morning and evening zikr routine ensures the connection to the divine and helps people to cope with stress.The understanding of Prophet Muhamad’s approach to psychology comes with a thorough study of his life and teachings. There are many examples of how the Prophet experienced emotional hardships known to every human. For example, grief, stress, and other emotional difficulties during the prophethood. One of the episodes where Prophet Muhammad experienced year-long grief after the death of his wife Khadija and his uncle Aby Talib. His sadness was so intense that historians point to this period of life as a “year of sadness”. Another example can be seen in the life of the Prophet Jakub, who experienced intense grief and sorrow after separation from his son. Furthermore, those feelings led to his partial loss of eyesight. Hence, even the prophets were subjected to the emotional hardships, stress, and grief that are part of human experience.It is crucial to note that Prophet Muhammad had also addressed the aspects of mental health in his teachings. He provided guidance on how to deal with mental health issues and address the stress and grief in one’s life. The Prophet taught his companions that suffering might also be a blessing; hence, people who suffer developed healthy coping mechanisms for their traumas. This allowed a cognitive reframing of suffering into something that provides benefit. Secondly, Prophet taught his companions to embrace their emotions. After the embrace, one should take responsibility for the regulation of his emotions in a healthy manner.The management of emotions can be done easier if holistic habits such as sleeping, eating, and exercise are taken care of. The Prophet encouraged his followers not to suffer in silence and seek help and cure among their brothers and sisters. Those recommendations match with recommendations that modern psychologists give for the maintenance of general mental health that was developed more than a thousand years later.Historical analysis reveals that the last sermon, commonly referred to as khutabat al-wida, delivered by Prophet Muhammad, has become a fundamental religious hallmark among Muslims. The sermon, which was delivered during his last pilgrimage, has become the center of the Islamic narrative. Different sources have presented the sermon, which has led to the difficulty of identifying the actual origin of the initial copy of the speech. It is important to point out that based on the sermon and the present concerns in the Islamic faith, it is evident that a few issues have emerged regarding the fundamental practices associated with the religion before and after the death of Prophet Muhammad, as illustrated in this essay.Prophet Muhammad gave his last sermon on the Mount of Arafat, where he focused on the key issues associated with Islam as a religion. The exhortations were founded on the basics of the Quran. The Prophet called on Muslims to bear witness that there exists only one God, Allah. He stressed how all humans are equal and created by God. This theme in his sermon goes hand in hand with the element of human dignity, which he also addressed in his last speech. He affirmed that as embedded in the Quran, the most honored before Allah is one who is God-fearing. He called on the believers to preach Islam to every corner of the world and fulfill the mission. He reminded the people of the role and essence of brotherhood. He expressed his sentiment on the need to respect the rulers by being obedient and considerate. In his sermon, he called on Muslims to embrace human dignity, uphold the rights of women, remain honest, and foster individual accountability. He also addressed controversial issues such as adultery, repayment of the debt, the abolition of hood revenge practices, and the abolition of interests.



https://www.youtube.com/watch?v=xoJ3hzo1IEk

All borrowed from alkhemy.

Kseeker:
ISLAMIC ROOTS OF PSYCHOLOGY: The solutions to Mental Health challenges as an solutions

By, Dr. Rania Awad
( _Professor of Clinical Psychology, Stanford University School of Medicine & Founder of Stanford Muslim Health and Islamic Psychology Lab._ )


Throughout the history of Islam, numerous scholars and personalities made their contributions to the development of Islamic philosophy and psychology. The psychological tradition in Islam takes its roots from the Islamic Golden Age that occurred in Middle Ages from the 8th to 15th century. Islam scholars such as al-Ghazali stated that there is a connection between spiritual life and psychological wellbeing. Those who could not maintain their mental health were at risk of developing abnormalities within their mental condition or struggled to sustain a close relationship with God.

Other major contributors to psychology in medieval Islam include Muhammad ibn Zakariya al-Razi, Abu-Ali al-Husayn ibn Abdallah ibn-Sina, and Abbu Zayd al-Balkhi, among others. Muhammad ibn Zakariya al-Razi was one of the first scholars to provide descriptions and treatment plans for mental issues in his works El-Mansuri and Al-Hawi. Abu-Ali al-Husayn ibn Abdallah ibn-Sina was the author of Canon in Medicine, where he described conditions such as depression and male sexual dysfunction. In addition, he was one of the first scholars that described the connection between mental and physical state. Abu Zayd al-Balkhi had one of the most complex approaches to mental health treatment. While developing positive thinking in his patients, he managed to connect factors such as physical activity, housing, and nutrition to the mental state of a person. In addition, al-Balkhi identified differences between neurosis and psychosis and categorized neurosis into smaller groups, namely obsession, sadness and depression, fear and anxiety, and anger and aggression. Hence, his findings are another example of how psychology in medieval Islam is relevant to findings of modern psychology.

The development of psychology during the second part of the 20th century was addressed by Islamic psychologists who wanted to match the latest development in psychology to the Islamic perspective. Islamic psychological movement aimed at adding the spiritual element to the trends in psychological science. This movement essentially resulted in the creation and development of the dialogue between eastern and western psychologists. This exchange of ideas was further reinforced by international organizations such as the Indian Council on Islamic Perspective in Psychology (ISIPP) that emerged in 2016. The ISIPP conducted numerous seminars and meetings that contributed to the dialogue between the East and the West. The exchange of ideas affects psychological education in Islamic countries and makes western colleges and universities more inclusive. The International Association of Islamic Psychology is another organization that is devoted to developing Islamic Psychology.
In addition, the teaching of Prophet Muhammad addressed the spiritual needs of people who suffer. As such, prayers, tasbeeh, and recitation will help in reducing anxiety and feelings of uncertainty associated with stress and grief. It is also important to always remember Allah. Morning and evening zikr routine ensures the connection to the divine and helps people to cope with stress.The understanding of Prophet Muhamad’s approach to psychology comes with a thorough study of his life and teachings. There are many examples of how the Prophet experienced emotional hardships known to every human. For example, grief, stress, and other emotional difficulties during the prophethood. One of the episodes where Prophet Muhammad experienced year-long grief after the death of his wife Khadija and his uncle Aby Talib. His sadness was so intense that historians point to this period of life as a “year of sadness”. Another example can be seen in the life of the Prophet Jakub, who experienced intense grief and sorrow after separation from his son. Furthermore, those feelings led to his partial loss of eyesight. Hence, even the prophets were subjected to the emotional hardships, stress, and grief that are part of human experience.It is crucial to note that Prophet Muhammad had also addressed the aspects of mental health in his teachings. He provided guidance on how to deal with mental health issues and address the stress and grief in one’s life. The Prophet taught his companions that suffering might also be a blessing; hence, people who suffer developed healthy coping mechanisms for their traumas. This allowed a cognitive reframing of suffering into something that provides benefit. Secondly, Prophet taught his companions to embrace their emotions. After the embrace, one should take responsibility for the regulation of his emotions in a healthy manner.The management of emotions can be done easier if holistic habits such as sleeping, eating, and exercise are taken care of. The Prophet encouraged his followers not to suffer in silence and seek help and cure among their brothers and sisters. Those recommendations match with recommendations that modern psychologists give for the maintenance of general mental health that was developed more than a thousand years later.Historical analysis reveals that the last sermon, commonly referred to as khutabat al-wida, delivered by Prophet Muhammad, has become a fundamental religious hallmark among Muslims. The sermon, which was delivered during his last pilgrimage, has become the center of the Islamic narrative. Different sources have presented the sermon, which has led to the difficulty of identifying the actual origin of the initial copy of the speech. It is important to point out that based on the sermon and the present concerns in the Islamic faith, it is evident that a few issues have emerged regarding the fundamental practices associated with the religion before and after the death of Prophet Muhammad, as illustrated in this essay.Prophet Muhammad gave his last sermon on the Mount of Arafat, where he focused on the key issues associated with Islam as a religion. The exhortations were founded on the basics of the Quran. The Prophet called on Muslims to bear witness that there exists only one God, Allah. He stressed how all humans are equal and created by God. This theme in his sermon goes hand in hand with the element of human dignity, which he also addressed in his last speech. He affirmed that as embedded in the Quran, the most honored before Allah is one who is God-fearing. He called on the believers to preach Islam to every corner of the world and fulfill the mission. He reminded the people of the role and essence of brotherhood. He expressed his sentiment on the need to respect the rulers by being obedient and considerate. In his sermon, he called on Muslims to embrace human dignity, uphold the rights of women, remain honest, and foster individual accountability. He also addressed controversial issues such as adultery, repayment of the debt, the abolition of hood revenge practices, and the abolition of interests.



https://www.youtube.com/watch?v=xoJ3hzo1IEk

Funny how this paper purportedly by Rania Awad is not listed in her list of publications on her Stanford profile: https://profiles.stanford.edu/Rania_Awaad?tab=publications