Health And Illness From An Islamic Perspective
Health and Illness from an Islamic PerspectiveAuthor(s): Majed A. AshyReviewed work(s):Source: Journal of Religion and Health, Vol. 38, No. 3 (Fall, 1999), pp. 241-257Published by: SpringerStable URL: http://www.jstor.org/stable/27511376 .Accessed: 07/01/2013 06:47Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at ms.jsp.JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range ofcontent in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new formsof scholarship. For more information about JSTOR, please contact support@jstor.org.Springer is collaborating with JSTOR to digitize, preserve and extend access to Journal of Religion andHealth.http://www.jstor.orgThis content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditions
Journal of Religion and Health, Vol. 38, No. 3, Fall 1999andHealthIllnessanfromIslamicPerspectiveMAJED A. ASHYhas a greatof the humanand functionsself, its purposeunderstandingis aand on Islamicculture.Islamicof themselvespsychologyunderstandingon healthit to the Westernand illnessand comparesthe Islamicfield that examinesperspectiveof theto the Islamicof this paperThe purposereadersis to introduceunderstandingperspective.it with Westerntheoriesaboutthe self. It alsoits functions,and to contrastand purpose,self,of healthand Islamicofand illnessat eABSTRACT.on Muslims'effectIslamictreatment.on huabout Islamic perspectivesLittleresearchhas been done in the chologypsychology.Isof Westernat integratingwithinthe findingsworld,psychologyaimingbut here, perhapsefforts have been going on for decadeslamic views. Theseas a new field.is introducedfor the first time. Islamic PsychologyIslamicthe Islamic understandingbecauseit helps in examininginandthe Islamic world, taking into considerastudyingpsychologyalso helps reducetion cultural, historical,and social factors. Islamic psychologyand Islam. It opens opportunitiesthe informationthe Westgap that separatespsychologyof humanis neededfor discussionthus enhancingIslamicinterestand Muslimbetween Westerncooperationand cooperation.global understandingandpsychologists,in psychologyin understandingis as old as IslamicculIslamichumaninterestpsychologyture itself (Rabie, 1993). The historicalofthisinteresttracedbemayoriginsback to the eighthcentury and to two importantdevelopments.The Arab world before IslamThe Quran and Islamicinterest in psychology.wasof separatelittle interesttribes in Arabia within philosophicomprisedcal or scientificof Islam1982). "The emergence(Rabie, 1993; Nagati,inquiryand the revelation of the Holy Quran to prophet MohammadMajedA. Ashy,M.A.,is in the PsychologyDepartmentof BostonUniversity,241This content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditions(Pbh) broughtBoston,MA.? 1999 Blanton-PealeInstitute
242aboutJournal of Religion and Healthin the Arabicand society"majorculture,changespsychologyThe Quran discussedissues that were new to the Arabicintelsuch as the natureof God and the self, the mind,the purposeagenda,of life, human motivationand emotion,social problemssuch as abicinjustice,encourageda clear understandingscholarsto think about these issues and to formulate(Rabie,lectualseveral1993).of them (Rabie, 1993; Nagati,stressedThe1982; Farokh, 1972).of logicaland of atbeenhadaway2:164;(Quran,acceptedblindly7: 179). To persuadeof its truth, the Quran used severalthe listenerQuran,a certainlevel of philosophmethodsthat requiredlogical and philosophicalon the part of the listener,ical and psychologicalwhetherunderstandingto arguefor or againstthe message23: 91; Rabie,(Quran, 21: 22; Quran,the1993).In addition,as a chalthe Quran dwelt on the organizationof the tchancelengeby(Quran,24: 5). In this style the Quranattentiontoward the organizationalso directedof everythingin the universe,(Quran, 53: 20-21).includingpsyche and mindandtheof the totalityofThus, by enceit becameto prove the existenceand the wisdomofpossibleAllah (Al Gesir, 1961).Thealsointroducedeconomicaland politicalbehavioral,social,that required muchand adaptationin the Arabunderstandingin turn created new conditionsthat affectedthe Arabic waysofFor example,Islam ew laws that govern marextramaritalsexualand statedrelationships,Quranperspectivesworld, whichand every aspectof humanfrom eatriage, the economy,behavior,rangingto politicalrelations.As a result, Arabsdiscoveredthating and ydevelopunderstandingthe old way of life and adapt to the new one (Rabie, 1993).Translationandinterest in psychology.IslamicinBeginningstartedthe processof translatingbooks fromthe Greek. Rabiethe causes(1993) summarizesnew conditionsin translation?thethat Islam createdin theled Muslimsto developneeds,goals, hopes,responsibilities,tury, Muslimsfrommainlythe eighthotherof which had passedmoralissues that encouragedthem to look at other culturesas sourcessimilar experiencesfor knowledge.Muslimsalso felt thatthroughthe military,and economicshould be accompolitical,power they achievedscientificand intellectualtofor this powerpanied withknowledgematuritybe used appropriately.In addition, Muslimsto advancein science andneededso as to be competitivewiththe superpowersof the time and sciphilosophyentific and logical bases for their faith in order to strengthentheir faith eopleexpansionThis content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditions
243Majed A. Ashycame into contact with differentcultures whichrequired moreso that they could co-exist and cooperate. Muslimsalso neededorin order to do things requiredscientific methodsby religionthe right times for praying. They also neededsuch as knowingcircumstance,to deal with new diseases.The developingto develop new conomic,opportunitiespolitical,pire, Muslimsunderstandingto learn newof leadersin the Isand the presenceand understandingpursueknowledgeaof moneyin science and wouldlotinterestedlamic empire who werespendon the processof gingtothe Arabicof the Islamicstartedwiththe expansionlanguageempire,beofthatbooksthe tedinto Arabicto reachthe scholars.Muslimstranslatedscience, mathematonly books in the fields of medicine,notand psychology.books intranslateics, astronomy,They didphilosophy,ownresourcesorin these areasthey felt that theirreligionpoetry becausewere morethan adequate(Rabie, 1993).wereinterand scientists.scientistsSeveral MuslimphilosopherstofewchoseThewhoin humanbutwritebooks.scientistspsychology,toto do so lyas oughMuslimestedchosetures(801-866),AlFarabyAI Gazali(980-1037),tributionsultimatelyin a theory of humanThebasic principlesAlsafa(872-950),and(1058-1111),a frameworkprovidedbehaviorthat hasof IslamicpsychologyBrothersIbn RushdwithAvicennacentury),conTheir(1126-1198).a specialIslamiccharacter(9thto thissurvivedday.The Islamic understandingof healthand illnessThe religiousprinciples.orin the contextmustbe understoodof edominantIslam.worldunity,primaryprinciple"Unitya substratuminand a modeof comprehension,Islamicsciencesupon articular,perceivescosmos as a dynamic,and a purposefulIt is a methodofwhole.integratedonenessand meansof becomingwholeand realizingthe profoundintegrationof all creation. Every aspect of Islamic thought and action rotates around theof unity, whichdoctrineIslam seeks to realizein his inin a humanbeingwardandoutwardlife" (Khan,1986).Thisprinciplestartswithbeliefin theunity of Allah: there is only one God (Quran, 112). This is followed by unity ofor worship?andGen). Worshipingwork(Khan, 1986).of the cosmos?Ibadah,purposein this purposenity(Quran,Amal-Salih,personalityor constructiveandof societyconstitutemajorunity of the humanin Islamis definedThus,religiouscommuasunity of all aspectsgoals in Islam.This content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditionsanyof
244Journal of Religion and ilosophicalthe basesfor their psychological,and philosophicalscientific,are:1976). These principles(Al Gesir,1961; Saliba,1981; Rayan,pursuitstatesthat the universe,This principleThe alasprinciplesstate. It either emergedat adid not and does not have an ngeternally.Accordingof the universechain of causationthere should be a cause for the existenceitself exist becausethisand its movement.The universecould not have madea clear absurdity.meansThe cause of thethat it existed before its existence,universeuniversethatin itself,is perfectdoesnotrequirea causefor itself,andiseternal is God (AlGesir, 1961).thinkto humanthis philosophicalexistenceappliedprinciplein the chaindid not make(Al Gesir,1961). Humansthemselves;cause whichon an eternalsufficientis Allah."Dothey dependa cause or doand withoutthat they werecreated from nothingthinkthatscientistsMuslimand behaviorof Muslimthat the humanarguedimaginationprinciple:totoisbutthedoes meanForthat it is impossibleto be (Al resoundthattravelfasterthanthouhundredprovesa hundredsand cycles per second. Can we close our eyes and imaginethouthe claim is madesand cycles per second? Since we cannot,that there arefacts that cannot be imaginedyet are true. The materiallogical and scientificis said to consistof our imaginationof images we see throughthe externalaresenses. Thus we yLogictheyandscientistsofMuslimused these principlesto prove that logicallythe matterwas created from nothingthe universebut becauseof the limits of our imagination we cannotthat. They also arguedthat people who deny theimagineof the self are indulgingin the mistakeof trying to imaginethe selfpresenceandthen attemptto denyitsgive it form, whichthey cannot do and finallywhichis logically possible1961).(Al Gesir,existence,The principlestatesThis principlethat there is organizaof organization:tion in the universeand that the universefunctionsIts laws arelawfully.can exSuchbiological,social, political.physical,psychological,organizationist by chance, but when we considerthe mathematicalof its existprobabilitying by chance, we find it is all but impossible (AlGesir, 1961). Muslimtistsbelievedscienis wisdomin this organizationand they usedtheas a way to know the qualitiesof this organizationof Allah. Theyrecognitionalso followedin concludingthis principlethat the humanpsyche and behavior have organizationtoand functioncertainlaws.accordingThe moraland e the bases of humanhappiness.scientistsTheyThis content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditionsthat virtuearguedclassifiedvirtuesinto
245Majed A. Ashyas midand posited moderatebehavior,justice, and balancepairs of oppositesAlForKindusdle irtuesvirtuesand social virinto two types, psychological1982) classifiedones are wisdom,in desires.tues. The psychologicalcourage, and moderationor moderation.of justice and balancein the imscientistsbetweenbuilt afear and extremerisk-taking.on these moraltoof theoriesnumberprinciplesexplain physical,psychologiin the amountthat balanceof movecal and social diseases.They advisedToo little or too much movementmentandleads to diseasesleads to health.Thefall underthevirtuessocialAl Kindusthe effectsofferscanor too littleto too muchThe same appliesitself be a sign of disease.ororor tootootootoo little eating,too little sex,muchmuchcrying, too muchsoon.little worry,andcan be modifiedof an individualprinciplesisnotthat of humanis derived,Islamicthen, from fourunderstandingpsychologysources: revealedand owledgederivingIf contradictionnot be in states of contradiction.woulddueto onebeitarises,Theyalso believedthatthe moralof behaviormodificationof the meaningof the re1) a misunderstandingamistakeinthethe sig2)3) overestimatinglogical lnificancedecisions4) goingfinding,behavior(Al Gesir,1961).or moreof thesereasons:vealedTheselfin Islamicpsychologysuch as Avicenna(Rabie, 1993) didscientists,Definitionof the self Muslimare of twonot separatethe self from the body. Avicennathatbodiesarguedand artificial.Naturalthebodies are those that exist withouttypes, naturalcreationof mansuch as iron and wood. Artificialbodies are those that mansuch as a chair or a table. Artificialmakes,as the chair consistsmuchof wood. Humanman did not makethem.Avicennatheorizedof the bodyhas to takeperfectionple, woodtake a piecea chair. Theof woodbodies consistof naturalbodies are naturalbodiesThe firstany body has two levels of perfection.is "to take the form of whatto be." For examit meantthe shape of a chair in order for it to be a chair. If weit in the form of a pen we cannot say that it isand makethatof a body is "to do its functioninsecond perfectionfor a knife to be called a knife it mustinforordercut;be possiblechair it mustto sit on it. The first perfectionleadsof the body. A chair that is well formed in a shape ofperfectionIn orderits functionbest.bodies,becauseThus,the firstperfectionof the humanThis content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditionsbodythe best way."a chair to be ato the seconda chair will dois to takethe
246Journal of Religion and Healthand the second perfectionof a human,of the humanbody is to do itsin the best way. Avicennafunctionsdefinedthe self as "the first perfectionofa natural mechanicalof life" (Rabie, 1993). Hebody which does the functionsasked: Can we separatethe image of a biologicalbody from the body? Theformto him, takes its first perfectionin the first perfectionof theself, accordingin doing its functionsin the best way. Thus,body and its second perfectionthe body and the self are interdependentand directlyaffect each other.our imaginationWe cannottheselfbecausethematerialofis deimaginecanwerived from the externalbutexamineandtheobservefunctionssenses,of the self, whichto language.For example,for the bodyrange from nutritionto surviveas thinking,The self throughnutrition.such functionscanfor survival.Thus the selfmoving,speakingsatisfy this requirementneedsthe body for its existenceand for its expressionand the body needstheit needsandself for its guidance.Thefunctionsof the bodyandof the self cannotbe separated.scientistsused several proofs forof the self. MuslimProofs for the existenceourthe existencesenseof the self. Avicennathatof the continuityofarguedthe "I" proves that the self is not the body, becausethe body alwayschanges,but our sense of the "I" does not. He also arguedthat physicalbodiessuch asan externalrocks do not moveunlessforceistophysicalthem, butappliedhumanbodies moveof an internalforce which meansbecausethat they arenot nityarguedover time implies that there is a core that connectsall of the person together.was that we sense beautyAnotheror good and eviland uglinessargumentcannot be functionswhichof physicalentities1979).(Rabie, 1993; Nagar,The functionsscientistsconcludedthat the self cannotof the self. Muslimbe seen or imaginedand that we cam just detectits functions.Thesefunctionsin human behaviorand biology. They also believedthat the self is notappearandof parts but only of differentfunctions(Raamaniswholikehasthreethey explain,jobs, say inandsamemanhomes.Itistheeach ofbusiness,dancing,buildingdoingthese functionsat differenttimes. Thus the self performsdifferentfunctions,but it is unified.fragmentedbie, 1993).Thedoesnotconsistself,AvicennaIslamic understandingof the self (see1993) summarizedthatthreehumanshavelevelsofself.Thefirst is the oneFigurehumanswhichhethecalledplants,plant self. The second humansshare withthe animalself. The third level is specificto humansanimals,the humanself. Each self has differentthat cooperate withfunctionsalone,other functions.(Rabie,1). He wroteshare nt,self has three abilities,of the self. The plantTheanimalself has two majorreproduction.This content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditions
Majed A. o AvicennaSelfself(language)Plant enificialHolyFunctioningEffectiveAnimal vingInternal cognitionImpulsiveExternalMemory2D imaginationConnecting ideas1D imaginationCognition(Five externalsenses)DoingAngerDesireIntuitionand cognition.in turn is of two types,movingMovingimpulsiveandis itself of two types,movingdoing moving.Impulsivemovingimpulsive-desiresuch as sexualmovand impulsive-aggressivemoving,assaults,The doing movinga house,such as in buildinging, such as hitting.ability,is not impulsive.The cognitivefor its functionon externaldependscogniasthesuchexternaland on intersenses,tion, throughseeing and hearing,nal cognition,the internalfirst-desenses, ,connectingideas, and intuition. Memorycan be voluntaryof the past, whichor involuntary,whileintuitionis for the predictionof the future.consistsImaginationfirst-degreeof the images formedin the mindabout concretein the world.objectsImaginationin the mindformedout of the imsecond-degreecomprisesimagesgree, imaginationfor the cognitionof first-degreethe image of a tree that can be imagimagination.Thus,and the image of a bird are first-degreeimages. The image of a flyingis a second-degreeideasis the processimage. Connectingby whichinformationfrom the senses worksto form an image of a concretecomingits odor, its round shape, and its taste allobject, as the red color of an apple,form the appleimage.agesinedtreeThis content downloaded on Mon, 7 Jan 2013 06:47:48 AMAll use subject to JSTOR Terms and Conditions
248Journal of Religion and Healthself has two mainthe practicaland ctionthethewhichabilitypractipracticalof the theoreticalcal mind.is the productgoes intomind, whichKnowledgeThe first stage of the theoreticalmindis the potentialstages of development.ato think but is not engagedmindin doing so,that has the potentialmind,Thehumanas for examplethe mindof the infant. The second stage is the basic theoretiis the mindthe basic "given" principles,that developscal mind, whichsuchas the fact that every effect has a cause and that any object is bigger than itsis the functioningmindparts. The third stage of the theoreticalmind, whichuses the "given" prin
Health and Illness from an Islamic Perspective MAJED A. ASHY ABSTRACT. The Islamic understanding of the human self, its purpose and functions has a great effect on Muslims' understanding of themselves and on Islamic culture. Islamic psychology is a
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