Religion and Spirituality in Psychiatry

312 Sasan Vaseghanxiety. So most Islamic concepts described inpsychotherapy of depression are also useful intreating anxiety. Here some other Islamic conceptsuseful in psychotherapy of anxiety in religiousclients are described.4.1. Afterlife: Causing or PreventingAnxiety4.1.1. Probable LossesBecause anxiety is provoked by perceivinga significant probability of an important loss,thoughts or concepts decreasing the subjectiveimportance or probability of the losses candecrease anxiety.According to Islam, all losses in this world canlead to afterlife rewards for a faithful Muslim, providednot caused intentionally and if the Muslimshows patience. The Holy Koran says, “And weshall certainly try you with something of fearand hunger and loss of property and lives andfruits. And give good news to the patient!” (HolyKoran 2:155). Because patience is really a relativeconcept, almost all clients can be shown tohave some significant patience. This reappraisalcan lessen the significance of probable losses andreligiously decrease anxiety.4.1.2. Probable PunishmentAlternatively, afterlife thoughts can themselvescause anxiety or fear if the client’s mindturns toward the negative side of the coin, thatis, punishment for the sins. Although this anxietycan have positive consequences, such astrying more to avoid sins, it can decrease theclient’s functionality if excessive and should becontrolled. So all previously mentioned Islamicconcepts for decreasing guilt feeling are of usehere. For example, paying attention to the Islamicrule “Whoever brings a good deed, he shall haveten like it, and whoever brings an evil deed, heshall be recompensed only with the like of it,and they shall not be dealt with unjustly” (HolyKoran 6:160) and to the great mercifulness ofGod can lower the subjective probability of afterlifepunishment and decrease anxiety.4.1.3. The Grave AnxietySome religious Muslim patients have anxietyregarding the grave. Some may have excessivethoughts that they will be alive again soon afterdeath, and must answer harsh questions fromthe angels regarding their faith in Allah andthe Prophet Muhammad, and will be punishedif not able to answer correctly. Although thereare sayings of the Prophet Muhammad andShia Imams pointing to in-grave interrogation(not pointing to becoming alive, but pointingto souls being asked questions), there are othersayings that say not all Muslims undergo sucha trial, and that the grave will turn into a wideand beautiful place for the good and faithfulMuslim’s soul (8:11). (19) Again, having faithand being good are relative subjects, and evidencefor goodness and faithfulness of the clientcan usually be found.4.2. Reliance on GodAnxiety-provoking thoughts usually consideronly one side of the event: the worst one. SomeMuslims try to think more positive probabilitiesby repeating religious phrases such asالله (Arabic: “God is great” or “I rely on God”These conceptually mean, “I’ll ‏.(توکلت علیtry my best to prevent the harm but I also tryto accept whatever happens because it is God’swill and God is great enough to protect me orto strengthen me enough to tolerate it.” Suchclients’ adaptive religious behaviors should beencouraged and appreciated in the psychotherapeuticsession.4.3. Fear of JinnsAccording to Koran, there are invisible creationsnamed jinns that resemble human beings inthat they have faithful or infidel groups or maysometimes have unusual powers. (26) SomeMuslim religious people (mostly uneducated)fear that they may see jinns or jinns may hurtthem. No routine religious ritual is widely practicedin Islam regarding protection against jinnsor relationships with them. This fact can be used