Religion and Spirituality in Psychiatry

Psychotherapy from an Islamic Perspective 311her children in the Bam earthquake (2003) saidon Iranian television, “My sufferings never reachZaynab’s sufferings, so I’ll try to be patient.” Zaynabwas Imam Hussein’s (the third Shia Imam) sister.Her brothers, her sons, and many of her familymembers were martyred in front of her eyes duringtheir unequal battle against thousands of theenemy, and she was taken captive, but she bravelytolerated it and even fearlessly lectured against theenemy sovereign.3.6. God’s Wisdom and LoveWhen a problem occurs, several kinds ofthoughts may come into a religious person’smind, for example, “This is a punishment fromGod because of my sins” or “It is a trial for me tobe revealed whether I will be patient or not” or“It can be a prevention from more serious problemsin the future” or “God loves me and wantsme to have a better afterlife and to forgive mysins.” None of the above sentences can be provenlogically, but those who see preferentially God’swisdom and love through a problem (the lasttwo thoughts) may better tolerate it. The secondsentence can increase self-esteem should the clientsee herself as tolerant, but if she feels that shecould not pass the trial, it can lessen self-esteemand worsen her guilt feeling.Many verses of the Koran imply God’s love forseveral kinds of people, for example, “the beneficentpeople” (Holy Koran 2:195), “those whorepent and want to purify themselves” (HolyKoran 2:222), “the pious” (Holy Koran 3:76), “theequitable” (Holy Koran 5:42), and others. Becausethese characteristics are not all or none, almostall clients can be helped by showing that they aresignificantly “good” and deserve God’s love.3.7. LonelinessFeeling alone often worsens sadness. According toKoran, God is always with us. For example, Godsays to Moses and Aaron, “Fear not, surely I amwith you both, hearing and seeing” (Holy Koran20:46). Another verse promises, “He is with youeverywhere you may be, and Allah is seer of whatyou do” (Holy Koran 57:4). Therefore, repeatingthese phrases and strengthening this beliefthrough praying and talking with God can helpreligious people.3.8. “Thanks to God!”According to the Holy Koran, “If you wouldcount the graces of Allah, never could you beable to count them. Truly! Allah is Oft-Forgiving,Most Merciful” (Holy Koran 16:18). Some religiouspeople use this belief to emotionally copewith the problems (losses). For example, if theyhave a car accident, they may think, “Thanksto God, we are still healthy and can recoverfrom it.” Even when they are injured, they say,“Thank God, it could be worse, someone couldbe killed”; and if someone has been killed, “Itcould be worse. Thank God that most of us arestill alive!”Even when there is a disaster, cautiously pointingto many important things that one still hasthrough Socratic questioning can instill hopein and love for one’s God and decrease religiousconflicts. Sometimes, however, increasingthe clients’ awareness of God’s blessingsinvokes guilt feelings because the patients feelthey have not been thankful enough. This guiltfeeling can be dealt with through paying attentionto the fact that God’s blessings and gifts areso numerous that no one can completely thankGod, because thanking God in itself is anothergift from God!4. ISLAMIC CONCEPTS USEFULIN PSYCHOTHERAPY OF ANXIETYAnxiety and depression are usually found together.Many thoughts causing depression can also causeanxiety and vice versa. It depends on one’s pointof view. A loss considered as certain is usuallyassociated with sadness; the same loss consideredas probable is more associated with anxiety. Forexample, the thought “surely I will be in the hell.God will never forgive me” may cause more sadness,but the thought “maybe God doesn’t forgivemy sins. What should I do now?” causes more