Religion and Spirituality in Psychiatry

308 Sasan Vaseghrecommends the Prophet Muhammad to supportthe religious poor Muslims and to not rejectthem and turn toward the wealthy (Holy Koran18:28). The Prophet himself loved the poor, andmany famous Muslims were poor at some timeduring their lives. These statements show thatGod and his Prophet love poor Muslims whopatiently endure, so the psychotherapist may usethem to increase patients’ self esteem.3.1.2. Death of a BelovedAnother important example of loss is the deathof one’s beloved. For instance, great rewards arepromised to parents suffering loss of children,and it is stated that the lost children will protecttheir parents against hellfire. (7) Interestingly,positive concepts are also found in Christianityregarding the death of a child. (13)3.1.3. Diseases and DisabilitiesShowing patience when suffering diseasesand disabilities is also rewarded in the afterlifeaccording to Islamic teachings. Because havingpatience is not an all-or-nothing phenomenon,all patients have some patience and thereforedeserve afterlife rewards, and this reappraisalcan lessen their suffering. In addition, sufferingfrom disease is believed to atone for sins(9:122–126). (19)3.1.4. Reward for Daily Usual ActivitiesEven many daily and usual activities are inIslam regarded as good and deserving of greatafterlife rewards. Examples are greeting eachother, helping parents, helping one’s spouse, havinggood intentions (even when not able to practicethem), having sexual relationships with one’slegal partner, and so on. According to the HolyKoran, reward of each good deed is ten times thepunishment of a bad deed. “Whoever does a righteouswork receives the reward for ten, and theone who commits a sin is punished for only oneand no one suffers injustice” (Holy Koran 6:160).When patients’ attention is drawn to these rules,many of them feel better and can better toleratetheir losses.3.2. Prayer and Asking GodAsking from God is usually a central part ofprayers, although prayers have other purposestoo. (23) Many religious people turn toward Godwhen disturbed, and ask him to relieve theirdistress. Theoretically, asking God and sayingprayers can have different consequences. If theprayer is perceived as granted, it can increase theperson’s faith and optimism. If the prayer is perceivedas rejected (for example, when the problemcontinues or worsens), it can lead to negativethoughts that in turn lead to feelings of guilt andhopelessness.Asking from God is seriously encouraged inIslam. The Holy Koran says, “And your Lord says,Pray unto ME; I will answer your prayer” (HolyKoran 40:60) and “Say: My Lord would not carefor you were it not for your prayer” (Holy Koran25: 77).There are many points and recommendationsin Islamic scriptures regarding various aspects ofthe prayers, (3:243–281), (19) but two interestingpoints especially are useful in psychotherapy:1) All prayers have effect.Among other similar Hadiths, it isquoted from the Prophet Muhammadthat, “No Muslim does pray to the eminentAllah, provided that he does not prayagainst his family or for a sin, unless theeminent Allah will give him one of thesethree things: expedites what he prays for,or reserves it in the afterlife for him, or willremove an equivalent trouble from him”(3:279). (19)2) We may pray against ourselves!It is stated in the Holy Koran, “But youmay dislike something which is good foryou, and you may like something which isbad for you. God knows while you do notknow” (Holy Koran 2:216).Although sins are considered as obstaclesfor prayers to be complied with, the forementionedpoints provide useful alternative