Depression is one of the
most common yet a serious mental health condition that individuals have
struggled with from the past to the present. It affects the functionality of a
human being regardless of age, gender, ethnicity, or even religion. The aim of
this article is to discuss depression in general and its Islamic perspective in
specific as research has shown that an Islamically oriented approach and
intervention works better with the Muslim population in general. The paper also
aims to have a broader view of how Islam classified depression classically and
its modern implications upon psychotherapy which also lets us explore the
differences, similarities and gaps between the Islamic and Western perspectives
of depression at large. A collection of both classic and modern sources was
used to extract information and provide a scope of definitions and clarify what
depression means from an Islamic perspective. It was found that application and
integration of Islamically oriented psychotherapy showed a faster recovery in
the Muslim clients. Yet, further studies and research needs to be conducted in
order to compare the effectiveness among the religious and non-religious
Muslims and to fill the gap as to why the Muslim population tends to be
hesitant in seeking help regarding their psychological problems.
References
[1]
Al-Dunya, I. A. (1991). Alham wa Alhuzun [Anxiety and Sadness] (1st ed.). Dar Al Salam for Printing, Publishing, Distribution & Translation.
[2]
Al-Dunyā, I. A., & M. Yousouf (1995). Shortness of Hope (1st ed., Vol. 1, pp. 87-90). Dar Ibn Hazm.
[3]
American Psychiatric Association (2013). Diagnostic and Statistical Manual of Mental Disorders DSM-5 (5th ed.). American Psychiatric Publishing. https://doi.org/10.1176/appi.books.9780890425596
[4]
Auerbach, R. P., Abela, J. R., Zhu, X., & Yao, S. (2010). Understanding the Role of Coping in the Development of Depressive Symptoms: Symptom Specificity, Gender Differences, and Cross-Cultural Applicability. British Journal of Clinical Psychology, 49, 547-561.
[5]
Azhar, M. Z., & Varma, S. L. (1995). Religious Psychotherapy in Depressive Patients. Psychotherapy and Psychosomatics, 63, 165-168. https://doi.org/10.1159/000288954
[6]
Bowlby, J. (1951). Maternal Care and Mental Health (Vol. 2). World Health Organization.
[7]
Buwoud, A. (2014, December). Aleilaj Alnafsi lil-Idhtirabaat Al-Nafsiyah Min Manzur Islami—Al-Ikti’aab Namudhaj [Psychotherapy for Mental Disorders from an Islamic Perspective—Depression for Instance]. Social Sciences Journal, No. 19, 199-209.
[8]
Chatters, L. M. (2000). Religion and Health: Public Health Research and Practice. Annual Review of Public Health, 21, 335-367. https://doi.org/10.1146/annurev.publhealth.21.1.335
[9]
Crabtree S, Pelham B. (2009). World Gallup Poll: Religion Provides Emotional Boost to World’s Poor. The Gallup Poll.
[10]
El-Belhi, E. Z. (2012). Mesalihu’l-Ebdan Ve’l-Enfüs Beden ve Ruh Sağlığı (2012 ed.). Türkiye Yazma Eserler Kurumu Başkanlığı Yayınları.
[11]
Ferriss, A. L. (2002). Religion and the Quality of Life. Journal of Happiness Studies, 3, 199-215. https://doi.org/10.1023/A:1020684404438
[12]
Hamdan, A. (2008). Cognitive Restructuring: An Islamic Perspective. Journal of Muslim Mental Health, 3, 99-116. https://doi.org/10.1080/15564900802035268
[13]
Haque, A. (2004). Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists. Journal of Religion and Health, 43, 357-377. https://doi.org/10.1007/s10943-004-4302-z
[14]
Hedayat-Diba, Z., Richards, P., & Bergin, A. (Eds.) (2014). Handbook of Psychotherapy and Religious Diversity. American Psychological Association.
[15]
Maqsood, R. (2002). After Death Life: Thoughts to Alleviate the Grief of All Muslims Facing Death. Talha Publication.
[16]
Mashitah, M., & Lenggono, K. (2020). Quran Recitation Therapy Reduces the Depression Levels of Hemodialysis Patients. International Journal of Research in Medical Sciences, 8, 2222-2227. https://doi.org/10.18203/2320-6012.ijrms20202271
[17]
McGoldrick, M., Giordano, J., & Garcia-Preto, N. (Eds.). (2005). Ethnicity and Family Therapy. Guilford Press.
[18]
Murad, I., & Gordon, H. (2002). Psychiatry and the Palestinian Population. Psychiatric Bulletin, 26, 28-30. https://doi.org/10.1192/pb.26.1.28
[19]
Park, C. (2005). Handbook of the Psychology of Religion and Spirituality. The Guilford Press.
[20]
Razali, S. M., Hasanah, C. I., Aminah, K., & Subramaniam, M. (1998). Religious—Sociocultural Psychotherapy in Patients with Anxiety and Depression. Australian & New Zealand Journal of Psychiatry, 32, 867-872. https://doi.org/10.3109/00048679809073877
[21]
Sunnah (2020, December 25). Hisn al-Muslim 120—Fortress of the Muslim (Hisn al-Muslim) -Sunnah.com-Sayings and Teachings of Prophet Muhammad. https://sunnah.com/hisn:120
[22]
The Noble Qur’an (1984). Translation of the Meanings of The Noble Qur’an in the English Language (M. T.-u.-D. AI-Hilali, & M. M. Khan, Trans.). King Fahd Complex for the Printing of the Holy Qur'an. Retrieved 2021.
[23]
The Noble Quran (2020, December 15). https://quran.com/
[24]
Thomas, J., & Ashraf, S. (2011). Exploring the Islamic Tradition for Resonance and Dissonance with Cognitive Therapy for Depression. Mental Health, Religion & Culture, 14, 183-190. https://doi.org/10.1080/13674676.2010.517190
[25]
Wahass, S., & Kent, G. (1997). Coping with Auditory Hallucinations: A Cross-Cultural Comparison between Western (British) and Non-Western (Saudi Arabian) Patients. The Journal of Nervous and Mental Disease, 185, 664-668. https://doi.org/10.1097/00005053-199711000-00002
[26]
Youssef, H. A., Youssef, F., & Dening, T. (1996). Evidence for the Existence of Schizophrenia in Medieval Islamic Society. History of Psychiatry, 7, 55-62. https://doi.org/10.1177/0957154X9600702503