M.

Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 1 of 15

What coping styles do Muslims utilise when faced with problems affecting mental
health?

ABSTRACT
Traditionally the first point of contact for distressed Muslims had been the Islamic
theological scholars. As times have changed, so has the depth of specialisation, leaving
them out of touch with concurrent research in mental health. The scholars of the past
had contributed much to understanding the nafs1 and were at one time the authority on
giving guidance. This was derived from an epistemology which states that Mankind’s
disposition and characteristics haven’t changed since creation, except only the society
and environment around us. As research shows most of the neuroses we suffer are
stress related, this approach suggests that this is due to the mentally strenuous way of
life we lead. As the Quran mentions patience numerous times this is an ideal place to
begin holistic therapy. Noting the discrepancies of the mainstream approach, an
alternative will be provided in which the Islamic counselling concepts and the Shari’ah
governance will be touched upon. This report will endeavour to inform the reader of
some of the principles that underpin this approach in which God is seen as providing the
ultimate support.

INTRODUCTION
The purpose of this study is to explore and identify what coping styles Muslims utilise
when faced with problems affecting mental health. This report will also endeavour to
establish the discrepancy between mainstream and Islamic approaches and the role of
the Islamic counsellor; In order to sensitise Mental Health Professionals to Islam,

‘The therapist/health professional must try and assume the internal frame of reference of
the client and perceive the world as the client sees it, as well as seeing the client as s/he
sees him/herself’ (Cassimir & Morrison, 1993).

Semi structured interview were conducted with two professionals in mental health which
were transcribed and analysed thematically. This is more suitable as it can be applied at

1
Depending on the context the Arabic term nafs may refer to soul, spirit, mind, self (personal identity),
person, living entity, life essence, humankind. (Alim, 2000)
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 2 of 15

a number of different levels and bring together the constitute themes.

A major point that may influence the analysis of the observation practical is that the
researcher comes from a practicing Islamic background and will relate to this research
according to his personal experiences and constructs, therefore interviewer bias cannot
be ruled out. The interpretive approach influenced by the researcher will help achieve a
descriptive understanding of beliefs and attitudes. The participants are also suspect to
bias of either mainstream or an Islamic approach to counselling as individual
experiences vary.

LITERATURE REVIEW
Over the past few centuries there has been a huge shift in the way we see the world and
the way this has been translated by inquisitive theorists. In terms of psychological
research, much has influenced the world today in the absence of religion and with,
‘concepts of humankind that are rooted in materialism’ (Abdullah, n.d.). Thus
acknowledging that mainstream mental health care concepts as having led the
predominant discourse within a secularised political context. These apparent concepts
have been exported to all corners of the globe irrespective of the culture and religious
nature of patients. In research carried out in Malaysia it is mentioned that the
mainstream method,

‘Does not acknowledge issues of spirituality or alternative healing practices that are
important to hospitalised patients. (Crabtree, 2005)

This can be understood by the apprehension and misunderstanding of religion by the

healthcare professionals which often results in legislations.

‘More likely to be admitted to mental health unit if they freely talk about their religious
feelings than to be considered natural.’ (Shaikh, 2005).

Faisal Bodi (2002) furthermore relates this reality as ignorance which ‘often stops
Muslims receiving proper healthcare’. In a study of mental health coping behaviours of
459 Muslim in Ohio, USA it was found that 77.3% ‘always’ used prayer (Amer, 2006). In
another survey administered to Muslims living in Great Britain, the findings’ importantly
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 3 of 15

exhibited a negative correlation with psychoticism’ (Wilde & Joseph, 1997).

In Islam there is the concept of reliance on God as ultimate support which is reinforced
by significant passages throughout the Qur’an*,

‘…Then if there comes to you guidance from Me, then whoever follows My Guidance
shall neither go astray, nor shall be distressed’ (Ta-Ha, 20:123).

There are instructions to seek treatment through God’s divine guidance, this is
summarised in a verse below,

‘And We send down of the Qur’an that which is a healing and a mercy to those who
believe…’ (Al-Isra, 17:82)

In addition to many verses where there is an emphasis on seeking solace through

acknowledging the presence of Allah (Arabic term for God).

‘Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts
find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find
rest’ (Ar-Ra'd, 13:28).

The Qur’an thus provides abundant guidance for the distressed believers and also
encouraging a positive outlook on life, in the sense that the challenges Muslims
encounter are means of purification.

In terms of the traditional means of seeking advice Muslims would seek counsel in the
Islamic theological scholars. The titles held vary across Muslim communities based on
their qualifications and are known formally as a Shaykh, a Mufti, an Imam etc.

The roles of a traditional Imam would provide a holistic approach to life and can be seen
to facilitate daily prayers and seeing the Muslim as part of a wider system e.g. family,
community etc (Salas, n.d.). It is important to note that these theological scholars are
also regulated in their approach by the Shari’ah (governs the Muslim lifestyle). In the
counselling sense this would provide ‘safe boundaries, liabilities and responsibilities for
the counsellor and client’ (Shaikh, 2005). Such a framework focuses on respect of

*
Qur’an – The divine book of guidance for Muslims in its verbatim state, unchanged since revelation
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 4 of 15

Muslim affairs with the ‘ultimate goal of connecting people with Allah and offering
spiritual solutions to them’ (Magid, n.d.). However there has been criticism of Imams who
are not equipped with the understanding and knowledge of mainstream counselling and
mental health issues (Shaikh, 2005). Muslims are finding it difficult to connect to these
public religious figures that are expected to be at the forefront in tackling various
problems facing Muslims. This has initiated investigation to uncover an Islamic approach
to counselling (as opposed to mainstream) which at present still needs clarification
(Magid, n.d.; Shaikh, 2005).

With regards to the methodology of counselling Devore and Schlesinger (1996) ‘question
the degree to which practitioners can empathically identify with clients whose life
experiences may be “vastly different” than their own’. Therefore the aim of the ‘Islamic’
counsellor would suggest the need to empathetically share the experiences of the client
within a secure relationship. In terms of the attitude gathered from the Qur’an, which
emphasises the awareness of Allah as the One who heals, and the intermediary
(religious person) as merely facilitating this process.

In summarising the literature review has revealed three themes to be used in devising
questions for the interviews. These comprising of ‘The Islamic approach as opposed to
mainstream concepts’, ‘The Islamic concepts used in counselling’ and ‘Who Muslims
turn to for guidance’.

METHODS AND ANALYSIS

Due to the constraints in the research two participants came forward to be interviewed.
They were experienced professionals in the counselling field and have worked with
Muslim clients. Data was gathered by means of exploratory semi-structured interviews.
The interviews lasted roughly ten minutes and contained a set of open ended questions
which were derived from an extensive literature review. As the participants work involves
sensitive issues, confidentiality is an essential prerequisite. For accuracy of analysis only
one interview was audio recorded followed by being transcribed. Whilst the other was
transcribed manually because of the request to remain anonymous. Pseudonyms were
used so that participants cannot be identified.

The research design consisted of a non experimental qualitative study which

 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 5 of 15

encouraged a deeper analysis from an ethnographic perspective in order to look from

other points of view (Genzuk, 2003). This research will be concentrating on a thematic
methodological tool which is useful for analysing abstract themes and concepts.
Thematic analysis ‘describes your data set in detail’ and interprets various aspects of the
research topic (Braun, V & Clarke V., 2006). As a consequence it is possible to
contemplate a deeper understanding of the Islamic concepts regarding counselling.

Results from the transcript analysis with regards to the ‘Islamic approach as opposed to
mainstream concepts’, it was seen of importance that ‘spirituality’ is key to ‘help connect
to a much deeper part of the self’ (Hannah – appendix 1a: section 1). Both participants’
responses suggested that mainstream approaches are lacking to include spirituality to
work with clients’ inclinations. This being due to the lack of understanding and in some
instances ignorance. On a positive note, Sarah (appendix 1b: section 1) relayed that
‘there is certainly room for it, and there is a lot of potential for it’.

In the second section a question was posed on what Islamic concepts are used in
counselling Muslims. It was interesting to find that patience was mentioned and referred
to as an important Islamic concept. To ‘have sabr’, (Arabic for patience) ‘doesn’t mean
just sitting there and waiting for something to happen’ but rather is composed of different
things such as ‘perseverance’, ‘crying’ and ‘looking to other options’ (Sarah – appendix
1b: section 2). It was important to hold the correct understanding of Islamic concepts as
‘we are culturally exposed to wrong concepts’ (Hannah - appendix 1b: section 2).

In the last section the participants were asked ‘who were the best persons that Muslims
should seek guidance from?’ It was noted that the participants unanimously agreed that
the person should be somewhat qualified to a certain level. This level for Sarah was
defined by the mainstream standard as opposed to Hannah who saw the qualified
person as having a ‘gift’ like quality. Sarah mentions that If it is not mild problems then it
‘is really, really important to seek professional therapy’ as we are all have ‘deeper
issues’ (Sarah - appendix 1b: section 3). The ‘spiritual gift’ Hannah mentions refers to a
concept of ‘ilm’ - an Arabic term which is roughly translated into knowledge. However
she disagrees that ‘ilm is not knowledge, knowledge is textual’ (Hannah - appendix 1a:
section 3). To be qualified the individual must have both ilm and knowledge which is ‘not
an Imam’ or an Alim but someone more Islamically qualified such as a Shaykh or a Mufti
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 6 of 15

(higher degree of Islamic jurisprudence knowledge). Both participants acknowledged the

need for Islamic construct within the relationship and that at all times the ‘intention needs
to be with Allah’ (Sarah - appendix 1b: section 3).

Lastly the participants were asked to relay their thoughts on consulting theological
scholars for guidance on major issues. It was gathered from Sarah, that there is a ‘lack
of knowledge when it comes to issues of mental health’ (appendix 1b: section 3). In the
sense that religious scholars are not able to relate to the modern age of mental heath
problems.

Themes revealed consisted of ‘Mainstream composing of western secularised concepts’,

‘Islam compromising of a holistic approach’, ‘The Islamic concepts used in counselling’
‘Muslims turning to faith to find solace’, The pros/cons of looking to religious scholars for
advice’ and ‘who Muslims turn to for guidance’.

DISCUSSION
This research has attempted to look at a very complex relationship in that the Islamic or
religious approach clashes with the mainstream theories. The basis for this assumption
arises from the stance held by the early theorists in an age when Darwinist & scientific
theories were rife. This support clearly expressed their views that religion was thought to
have no place in science. Unfortunately such views lacked holism and did not fully
acknowledge the presence of a spiritual soul. In the current age it seems mental health
researchers and practitioners are acknowledging through awareness that spirituality
does have a profound effect on alleviating mental health related problems. This has also
been favoured by Muslims practitioners who have backgrounds in mainstream therapy
and theological understanding. They do not see it as a contradiction to their faith
providing the focal and overall framework keeps within the remit of Shari’ah (Divinely
ordained governance for Muslims). At this present time the current mainstream models
are being infused with Islamic concepts, but to be truly acknowledged greater research
must be derived from the Qur’an and Sunnah (mannerisms & insight of the Prophet
Muhammad (pbuh)) to develop a pure model.

On a basic level of how counselling is seen as opposed to Islamic guidance Shaikh

(2005) summarises this well by describing, ‘Counselling is a process of grey areas (no
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 7 of 15

right or wrongs) whereas ‘Islamic concepts are black and white’. This suggests that
mainstream counselling focuses on facilitating a relationship by working through a
difficult patch as well as encouraging the client to find the answer from introspection.
Therefore this depends really on the client as the one who knows themselves best.
However this is in contradiction with the Islamic creed in which Allah knows best.

This is not to say Islam does not acknowledge the shifting science of the age, there is
much diversity in opinions i.e. on what school of thought or theological scholar a Muslim
follows. However what is important is that the fundamental concepts are adhered to in
Islam. Otherwise there will be no confidence in the approach leading to adverse affects
in trust and confusion of the clients.

The literature and participants have shed light on the need to include Islamic concepts
into whatever relationship or interaction held with Muslims. History has shown the impact
of religious concepts which have shaped the past civilisations and still continue to do so.
There is so much more to religion than what we dismiss, as it has formed a construct for
many in the past and the successes of these concepts are exemplified by the role
models who have taught us. Many concepts have fluctuated throughout time yet only a
few hold and those are the ones that are inclined to the fitrah (natural state of man) and
best suited to run his affairs. The behaviourist psychologist Skinner once said the maker
of car is not necessarily the best driver of the car, but in this case, the individuals who
taught these concepts led by example as a testament to these concepts. An example of
an Islamic perspective of knowledge is that mans capacity for understanding is limited,

‘And it may be that you dislike a thing which is good for you and that you like a thing
which is bad for you. Allah knows but you do not know’ (Al-Baqarah, 2: 216).

Such a concept therefore encourages supreme reliance on Allah as the All-knowing. For
Muslims keeping your nafs under control is encouraged, as this can be emotionally
(irrationally) driven and destructive. The Islamic concept of how the Muslims outlook on
life when something bad happens is, as a test from Allah.

‘Be sure We shall test you with something of fear and hunger, some loss in goods, lives,
and the fruits of your toil. But give glad tidings to those who patiently persevere. Those
who say, when afflicted with calamity, ‘‘to Allah we belong, and to Him is our return.’’ (Al-
Baqarah, 2:155-156)
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 8 of 15

Behind everything that we are afflicted with, there is wisdom behind it of which only Allah
knows. Patience as a virtue is stressed throughout the Qur’an and mentioned as an
extremely desirable quality through which, one can get closer to Allah in times of
distress.

‘Verily, with the hardship, there is relief. Verily, with the hardship, there is relief’ (Al-
Sharh 94:5-6).

For extra emphasis this statement has been repeated twice in the same verse thus
showing whatever difficulties are encountered, ‘Allah always provides a solution, a way
out, a relief, a way to lead to ease and happiness’ (Yusuf, n.d.).

From the analysis gathered there is an agreement in the sense that, the current scholars
are not qualified enough to address the real issues of mental health. This research
suggests that this lack of confidence is due to their inadequate knowledge in fields of
mainstream counselling or lack of application in a structured manner. Even so, many
Muslims would feel more comfortable in a relationship whereby Allah is invoked.
Therefore it is imperative that adequately trained individuals are at the forefront on
delivering Islamic perspectives in psychotherapy as well as in concurrent mainstream
research. It is important that scholars are an integral part of the therapeutic process, as
certain issues such as ‘divorce, relationship problems, abortion, abuse, drugs, violation
of rights, debt…which may require a religious ruling’ when working with Muslims
(Shaikh, 2005).

Muslims whose actions are inconsistent with Islam may also have difficulty approaching
religious figures. Therefore the Islamic counsellors need to acknowledge their social
reality and the possible reasons for their course of action and support them to attain
homeostasis.
For the client to be comfortable within the counselling setting, this is where Shari’ah
would be involved. This framework is the Islamic governance which can be likened to an
advisory body - regulating Muslims in their daily affairs (Magid, n.d.). This would govern
the whole relationship between the counsellor and the client ensuring safety within the
setting. The Shari’ah would also be sensitive towards the required expression of the
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 9 of 15

counsellor’s faith and religious practices during the counselling relationship. Under this
system all counsellors’, trainee or qualified would be accountable and supervised by an
experienced and well informed theological scholar.

Consequently the scholars/counsellors through acknowledgement of their capability

should be able to work with all individual Muslims within their community. This is crucial
for enlivening harmony within the extended familial and social community commonly
founded in Muslim traditions. If individuals are distanced from the community because of
their problems this will only lead to more isolation. Such a course would not help the
extended familial, community or the individuals because of ignorance of their emotional
language and social background (Janet, n.d.). To use external services that look at
‘patients diagnostically’ are not accounting the client’s religious and emotional
background; which can only lead to more confusion than actually relating. This is
supported by Janet (n.d.) who states that an empathic ‘relationship as contributing more
to the successful therapeutic alliance than the method itself’. Therefore the
scholars/counsellors need to develop a more comprehensive approach as this is what is
required of them and of utmost important that they are trained to deal with mental health
problems.

In summarising so far as the failings of these scholars, extra training is needed to enable
them to become aware of the above mentioned issues. Also just to reiterate that any
Muslim with sound understanding of the Islamic concepts can become a good counsellor
(and that everyone should!). In the modern age, though there has been much
technological and scientific progress - we have forgotten the basic requirements of a
human psyche that is the need to seek inner peace especially within the context of our
stressful lives. And that true satisfaction in life is not material progress; rather it is inner
contentment. Such ‘a quality can only be a faith and a way of life which conserves the
benefits of modern science and technology and on the other fulfils the basic human
needs on the same level of excellence’ (Qutb, 2006).

REFERENCES
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 10 of 15

Abdullah, S. (n.d.) Islamic Counselling and Psychotherapy Trends in Theory Development.

Online. Available: http:/www.crescentlife.com/articles/islamic
%20psych/Islamic_counseling_and_trends_in_theory_development.htm [30/03/07]

*Al-Baqarah, (2:216). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali & Muhsin
Khan. Riyadh, SA. Darussalam Publishers. **

*Al-Baqarah, (2:155-157). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali &
Muhsin Khan. Riyadh, SA. Darussalam Publishers. **

*
Al-Isra, (17:82). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali & Muhsin Khan.
Riyadh, SA. Darussalam Publishers.**

Ali, Yusuf (n.d.). Translation & Commentary on the Qur’an. Cited in The Alim (2000). The Worlds
Most Useful Islamic Software. Release 6.0.11.1. CD-ROM. Silver Spring, USA: ISL Software
Corp.

*Al-Sharh, (94:5-6). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali & Muhsin
Khan. Riyadh, SA. Darussalam Publishers. **

Amer, M. M. (2006, November). Confronting the Top 10 Challenges to Mental Health Services for
Muslims. Keynote lecture presented at the conference ‘Faith,
Culture, and Mental Health: A Learning and Development Day’. Manchester, United Kingdom.

*Ar-Ra'd, (13:28). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali & Muhsin Khan.
Riyadh, SA. Darussalam Publishers. **

Bodi, F. (2002). ‘Faith healing’. The Guardian. Thursday June 20. Online. Available:
http://www.guardian.co.uk/health/story/0,,740502,00.html [30/03/07]

Braun, V & Clarke V. (2006). Using thematic analysis in Psychology. Journal of Qualitative
Research in Psychology, 3: 77-101.

Cassimir & Morrison (1993). Cited in Salas, Sue (n.d.). Mental Health Strategies: Sensitising
Mental Health Professionals to Islam. PowerPoint presentation notes [29/03/07]
*
Format - Arabic chapter name, (Chapter number: Verse number)
**
Available online at http://dar-us-salam.com/TheNobleQuran/surah20.html
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 11 of 15

Crabtree, S. A. (2005). Medication, healing and resistance in East Malaysia. Journal of Mental
Health, Religion & Culture, 8 (1): 17–25

Devore and Schlesinger (1996). Cited in Janet, C. (n.d.). Beyond Empathy: An Ethnographic
Approach To Cross-Cultural Social Work Practice. Online. Available: www.mun.ca/cassw-
ar/papers2/clark.pdf [30/03/07]

Genzuk, M. (2003). A Synthesis of Ethnographic Research. Online. Available: http://www-

rcf.usc.edu/~genzuk/Ethnographic_Research.html [17/04/07]

Janet, C. (n.d.). Beyond Empathy: An Ethnographic Approach To Cross-Cultural Social Work

Practice. Online. Available: www.mun.ca/cassw-ar/papers2/clark.pdf [30/03/07]

Magid, Imam (n.d.) Islamic Perspective of Counselling. Online. Available:

http://www.isna.net/library/papers/community/IslamicPerspectiveofCounseling.asp [30/03/07]

Qutb, Syed (2006), Milestones. London: Maktabah

Salas, Sue (n.d.). Mental Health Strategies: Sensitising Mental Health Professionals to Islam.
PowerPoint presentation notes [29/03/07]

Shaikh, A. Z., (2005). Exploring the Framework of Islamic Counselling and Psychotherapy in
British Muslim Society. London: Markfield Institute of Higher Education.

*Ta-Ha, (20:123). Cited in The Noble Quran. Translated by Taqi-ud-Din Al-Hilali & Muhsin Khan.
Riyadh, SA. Darussalam Publishers.**

The Alim (2000). The Worlds Most Useful Islamic Software. Release 6.0.11.1. CD-ROM. Silver
Spring, USA: ISL Software Corp.

Wilde & Joseph (1997). Cited in Khan, Z. H. (2005). Muslim attitudes toward religion, religious
orientation and empathy among Pakistanis. Journal of Mental Health, Religion & Culture, Volume
8, Number 1, March 2005, pp. 49-61
APPENDICES
• Appendix 1a & b – Transcript of Interviews
• Appendix 2 - Debrief and Statement of Consent Forms
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 12 of 15

• Appendix 3 - Research Project Proposal Form

• Appendix 4 – Action Research Diary

Appendix 1a

Interview Questions – participants to be briefed on the interview which will be restricted

to a few minutes per question – this is limited due to time required to transcribe and
compile the report.

Participant Name: (Hannah)

Section 1: The Islamic approach as opposed to mainstream concepts

Do you think the spiritual needs of Muslims can be met by the mainstream services and
why? (Summarising into a list)

Yes if the spirituality is acknowledged. As long as the connection is the same. The
spirituality is the way to connect much deeper part of the self.

Section 2: Islamic concepts used in counselling

What Islamic theological concepts help reinforce the Muslim state of mind whether in
times of distress or normality? (Summarising into a list)

Belief in Allah is biggest concept and important on every level. Islamic concepts with
regards to women knowing their rights and knowing that they are allowed to think this
way. Islam doesn’t tolerate any abuse. Patience is an important concept. We are
culturally exposed to wrong concepts. Patience is not about getting slapped and seen as
being acceptable.

Section 3: Who Muslims turn to for guidance

If a Muslim is suffering from mental health problems who is best to consult and why?

Not an imam, but a Shaykh who has ilm and knowledge. Ilm is not knowledge.
Knowledge is textual, whilst ilm is on a deeper level. A theological scholar is not a
Shaykh. An example is of how Chinese medicine is limited to a few a few people. It is a
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 13 of 15

special gift that anyone can be blessed with. The theological scholar is someone with
Islamic knowledge but not necessarily ilm. Mufti is best person to go to. Shaykh has 40
stations or levels. Most of the shaykhs I have come across have come from Iraq. The
Asian Shaykhs I have come across have not been open enough to women.

Can you relay your thoughts on consulting theological scholars for guidance on the
major problems facing Muslims? (Prompt – relationships, mental health and abuse -
Summarising into a list)

Someone who can address your issues. I am usually the last resort for people before
they end up in courts. I give info on rights and encourage equilibrium within themselves.
Try to bring them into harmony with nafs. Facilitate an environment. Bring them back into
a state of tranquillity and balance in life

Appendix 1b

Participant Name: (Sarah)

 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 14 of 15

Section 1: The Islamic approach as opposed to mainstream concepts

Do you think the spiritual needs of Muslims can be met by the mainstream services and why?
(Summarising into a list)

Potentially yes, currently they are not being met right now. Because there is a lack of
understanding of the needs, there is a lot of ignorance by media, insular and lots of preconceived
ideas. But I am aware that there are courses out there that look at diversity and therapists who
are aware of it and are willing to include spirituality to work with clients’ preferences, there is
certainly room for it, and there is lot of potential for it.

Section 2: Islamic concepts used in counselling

What Islamic theological concepts help reinforce the Muslim state of mind whether in times of
distress or normality? (Summarising into a list)

I think its Islamic faith and hope, and perseverance and patience and them sort of things which
they try and hold on to. The main concern of therapy is misunderstanding, for example when
people say have sabr (Arabic for patience), they don’t always know that sabr is made up of three
different things that include perseverance, and that includes crying and includes looking at other
options and exploring, it doesn’t mean just sitting there and waiting for something to happen. After
difficulty there is ease which is an often recited verse which most people try to bear that in mind.
On the physical level, you know through personal experience through working with other people.
Things like reading the five prayers like the fardh (compulsory tenants of Islam) because it is
often people in depression who find it incredibly difficult to hold onto their prayers. So even lying
down and doing their prayers or using things like if your angry sit down, calm yourself or to drink
water, those kind of things are often used to help the self and reminder of the spirituality. Some of
the ritual acts do help and also in term of sexuality doing dhikr (remembrance of Allah) .These
sort of things help the people up and I have used this in my work as well. I often ask them how
they feel using stuff like that.

Section 3: Who Muslims turn to for guidance

If a Muslim is suffering from mental health problems who is best to consult and why?

It is really, really important to seek professional therapy and by that I don’t mean… I mean it
depends on the individuals behaviour if it is mild then regular counselling is no problem,
personally I would say go for psychotherapy as many Afro-Caribbean and we as individuals have
a lot of deeper issues. I mean we are all affected by things like migration, colonialists and slavery
from wherever we have come from. And currently in Britain our families have suffered from post
 M. Kabir – COP2000 Methods in Counselling – 16/04/07 – Page 15 of 15

traumatic - post colonist stress. And the psyche is affected by that, the way they behave with
people that manifests itself in the children and on and on. And we have these inferiority
complexes and they are so many things that are really, really deep. So with discrimination and
having had a hard time so I think currently well only psychotherapy can really help you go on that
journey and take you to the level you need to go to but at the same time your intention needs to
be with Allah, that I am doing this because I want to discover myself and to know my Lord, to
really get to know yourself to become a better as an individual, to free yourself from your
insecurities and difficulties so then you can serve your purpose in this world and fulfil all the
potential that Allah has given to you.

Can you relay your thoughts on consulting theological scholars for guidance on the major
problems facing Muslims? (Prompt – relationships, mental health and abuse - Summarising into a
list)

Right now, I couldn’t trust them on this level because the lack of knowledge when it comes to
mental health, the lack of understanding from the part of theological scholars in this area is quite
great. There is a huge gap. But I mean it’s not really their fault, because in a way over the years
things have changed, it’s not like the time of the prophet. But now people change in just
theological studies, about maybe the theory and the practice of that, it’s about law, it’s about you
know many things, but very little about the person or from a psychological angle. They
understand things like the nafs and spirituality but understanding how people live in the current
context and the kind of challenges they face now. A lot of people, especially scholars are afraid to
delve into that area because it is new territory. You know it’s about having to do things like ijtihad*
(Arabic term - exerting scholarly effort within the Shari’ah in order to define new items). I think it is
really difficult and I think the best way forward is in my opinion now would be to have faith based,
faith-centred counsellors and for to draw on the various schools around them in terms of
psychotherapy, psychoanalysis, systemics, and transpersonal and you know all these kind of
areas but as well of having knowledge of the Muslim community and being open to the fact that
there are going to be some differences from cultural or religious based spiritual elements and
allowing the client to draw that into the therapy and being able to work with that. I don’t think you
need to be a scholar or anything like that. It’s more about working with the person who have
come to a place in their life where they feel uncomfortable.

*
Important to note that the researcher is not an Arabic speaker, therefore the terminology and exegesis is
based on the English translation and may possibly have discrepancies in his interpretation.