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Shifa Through Quranic Verses آيات الشــفاء

Shifa Through Quranic Verses آيات الشــفاء

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Published by Qaisar
The Qur’an is a Cure For All Illnesses:


“Honey is a remedy for every physical illness and the Qur’an is a remedy for all mental illness; therefore, I recommend to you both as remedies, the Qur’an and honey.”

[Prophet Muhammad, peace be upon him]



Psychological and Mental Health

Prof. Dr. Omar Hasan Kasule, Sr.*

Deputy Dean (Research & Postgraduate Affairs)
Kulliyyah of Medicine, International Islamic University Malaysia
Psychological or mental health can be defined in both positive and negative terms. Positively it can be viewed as a state of being in which an individual is stable and balanced. Human beings function at three levels: the personal (within the self), inter-personal (with others) and trans-personal (beyond the personal). Hence the balance is 3-dimentional and involves being in harmony with oneself, the human society around you, and fulfilling the orders and commands of the Creator to attain His pleasure.

Negatively it can be looked at as the presence of mental or psychological problems. Unlike physical health, mental and psychological health is difficult to define exactly because of inability to define and measure in a concrete way as is done in physical sciences.

The Qur’an has used the term inshirah al sadr to refer to a state of psychological well being as is indicated in the following verses: 6:125, 10:57, 16:106, 20:25, 94:1.

The Qur’an has used the term dhaiq al sadr to refer to states of psychological imbalance as shown in the following verses: 6:125, 11:12, 15:97, 26:13, 29:33.

Psychological stress dhaiq nafsi has also been mentioned in the Qur’an in several verses: 6:125, 9:25, 9:118, 11:12, 11:77, 15:97, 16:12, 18:6, 26:3, 26:13, 27:70, 29:33, 35:8, 65:6).
The term hayatan dhanqah has been used to refer to a life that has psychological stress 20:124.

Throughout the Qur’an psychological well-being is associated with taqwa (fear and hope in God) whereas psychological or mental imbalance are associated with ma’siyat (wrongdoing). The implication is that those who live according to Allah’s guidance will live a balanced life.

Psychological imbalances are of two types;

The first type, which is the overwhelming majority, is due to physical causes that are either known today or will be known for sure at some time in the future through scientific research.

The second type is due to moral causes.

The Qur’an has concentrated on the latter. Whereas the first type will respond easily to chemical and other physical methods of treatment, the second type requires spiritual approaches involving strengthening îmân (faith), taqwah (fear and hope in God), and ibadat (worship) as well as avoiding ma’siyat (wrongdoing). Our discussion today will be confined solely to the second type.

PERSONALITY

Mental and psychological well-being are affected to a large extent by the underlying personality. Personality is the totality of behavior of an individual with a given tendency system interacting with a sequence of situations (tendency means there is consistency).

People’s personalities differ (Bukhari 4:461 hadith # 699).

Narrated Abu Huraira:

Allah’s Apostle said, “You see that the people are of different natures. Those who were the best in the pre-lslamic period, are also the best in Islam if they comprehend religious knowledge. You see that the best amongst the people in this respect (i.e. ambition of ruling) are those who hate it most. And you see that the worst among people is the double faced (person) who appears to these with one face and to the others with another face (i.e a hypocrite).”

Some are good some are not. Most people are average; the exceptionally strong are rare (Bukhari 8:3341 hadith #505).

Narrated ‘Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “People are just like camels, out of one hundred, one can hardly find a single camel suitable to ride.”

There is a model personality for a community that is con
The Qur’an is a Cure For All Illnesses:


“Honey is a remedy for every physical illness and the Qur’an is a remedy for all mental illness; therefore, I recommend to you both as remedies, the Qur’an and honey.”

[Prophet Muhammad, peace be upon him]



Psychological and Mental Health

Prof. Dr. Omar Hasan Kasule, Sr.*

Deputy Dean (Research & Postgraduate Affairs)
Kulliyyah of Medicine, International Islamic University Malaysia
Psychological or mental health can be defined in both positive and negative terms. Positively it can be viewed as a state of being in which an individual is stable and balanced. Human beings function at three levels: the personal (within the self), inter-personal (with others) and trans-personal (beyond the personal). Hence the balance is 3-dimentional and involves being in harmony with oneself, the human society around you, and fulfilling the orders and commands of the Creator to attain His pleasure.

Negatively it can be looked at as the presence of mental or psychological problems. Unlike physical health, mental and psychological health is difficult to define exactly because of inability to define and measure in a concrete way as is done in physical sciences.

The Qur’an has used the term inshirah al sadr to refer to a state of psychological well being as is indicated in the following verses: 6:125, 10:57, 16:106, 20:25, 94:1.

The Qur’an has used the term dhaiq al sadr to refer to states of psychological imbalance as shown in the following verses: 6:125, 11:12, 15:97, 26:13, 29:33.

Psychological stress dhaiq nafsi has also been mentioned in the Qur’an in several verses: 6:125, 9:25, 9:118, 11:12, 11:77, 15:97, 16:12, 18:6, 26:3, 26:13, 27:70, 29:33, 35:8, 65:6).
The term hayatan dhanqah has been used to refer to a life that has psychological stress 20:124.

Throughout the Qur’an psychological well-being is associated with taqwa (fear and hope in God) whereas psychological or mental imbalance are associated with ma’siyat (wrongdoing). The implication is that those who live according to Allah’s guidance will live a balanced life.

Psychological imbalances are of two types;

The first type, which is the overwhelming majority, is due to physical causes that are either known today or will be known for sure at some time in the future through scientific research.

The second type is due to moral causes.

The Qur’an has concentrated on the latter. Whereas the first type will respond easily to chemical and other physical methods of treatment, the second type requires spiritual approaches involving strengthening îmân (faith), taqwah (fear and hope in God), and ibadat (worship) as well as avoiding ma’siyat (wrongdoing). Our discussion today will be confined solely to the second type.

PERSONALITY

Mental and psychological well-being are affected to a large extent by the underlying personality. Personality is the totality of behavior of an individual with a given tendency system interacting with a sequence of situations (tendency means there is consistency).

People’s personalities differ (Bukhari 4:461 hadith # 699).

Narrated Abu Huraira:

Allah’s Apostle said, “You see that the people are of different natures. Those who were the best in the pre-lslamic period, are also the best in Islam if they comprehend religious knowledge. You see that the best amongst the people in this respect (i.e. ambition of ruling) are those who hate it most. And you see that the worst among people is the double faced (person) who appears to these with one face and to the others with another face (i.e a hypocrite).”

Some are good some are not. Most people are average; the exceptionally strong are rare (Bukhari 8:3341 hadith #505).

Narrated ‘Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “People are just like camels, out of one hundred, one can hardly find a single camel suitable to ride.”

There is a model personality for a community that is con

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Published by: Qaisar on Sep 22, 2008
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