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Influence of spirituality in mitigating addictive behavior

Name: Asma Yousuf

ID: 10091423
Course Name/Code: PSY 204
Attempt Count: 1

Question: Discuss how spirituality may influence the addictive behavior. Furthermore,
elaborate your argument in the light of Islam according to which addiction is a spiritual disease.
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Introduction
Islam is a way of life that encourages balance in all things. It allows us to fulfill our

desires without being extravagant or wasteful. Our bodies are an amaanah from Allah, of which

we will be asked about; so, it is imperative we stay away from things that are harmful or can

weaken our systems. Addictive behaviors are those activities that have dominated a person’s life

to the extent of exclusion of other activities and have begun harming them physically, mentally,

socially and even spiritually. Mainstream research has only recently acknowledged the

importance of spirituality and spiritual behaviors in influencing addictive behaviors; in that they

act as a deterrent against them.

Addictive behaviors develop when one starts using and abusing a particular substance or

engaging in an activity to the point of dependence. (Engs, R. C., 1987). It can be physical like

alcohol, cigarettes, drugs, etc., or psychological like overeating, problem gambling, internet

addiction, etc. There have been many models and theories to explain the cause behind these

behaviors. Most of them provide a biological, sociological, cultural etc. explanation, but as they

are based on the cartesian duality of body and mind, they fail to consider the spiritual

component. Research has shown that dependence on addictive substances is a spiritual problem

as it affects relationships and impacts values and beliefs. (Cook, C.C.H., 1994) Thus the solution

should also be spiritual-based.

Islam defines spirituality as the use of our God-given abilities like vision, intellect, etc.,

to discover Allah; His infinite power over all things and to worship Him with complete

submission, trust and humility. (Abbasi, M., 2012) It is based on having knowledge and faith;

knowledge that He is the One, with no partner in His worship, compassionate, merciful and
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having faith in those qualities. It considers anything that comes between a believer and his Lord

as harmful to the spiritual health. In addition to this, Islamic spirituality also means possessing a

sound heart (Qalbun Salīm). The sound heart is strengthened by doing good deeds and weakened

by doing bad deeds. Prophet Muhammad ‫ ﷺ‬is reported to have said “Surely in the breast of

humanity is a lump of flesh, if sound then the whole body is sound, and if corrupt then the whole

body is corrupt. Is it not the heart?” (Ṣaḥīḥ al-Bukhārī, 52, n.d.)

When a believer commits a sin, it is a sin against the heart. In a Hadīth, it is likened to a black

dot; as the sins keep increasing, so do the dots, until they cover the whole heart. If he repents,

they decrease and if he doesn’t, they don’t and the heart spiritually dies. A weakened or dead

heart becomes heedless of Allah and His commandments. Thus, a believer is forever locked in

battle between his Nafs (the self) – which commands him to evil – and his Rūḥ (the spirit) – the

fearful, repentant soul that desires the pleasure of Allah.

Drinking Alcohol, doing drugs and other addictive activities induces such a pleasurable

effect in the user that they keep wanting to chase that “high”. This dependence causes a chemical

change in the brain that takes away their freedom to choose to engage in these behaviors

(Hameed, S., 2018). Though the biological component is a secondary factor, the primary reason

to indulge is always a personal choice. Allah cautions us in the Qur’ān, (2.195) “...and do not let

your own hands throw you into destruction” Being spiritually strong stops one from engaging in

these activities. Malik Badri (2009) found that majority of Muslims who abstained from alcohol

and drugs did so due to spiritual/religious reasons.

A spiritually sound heart yearns for the mercy of Allah and is responsive to his

prohibitions. Indulging in substances and anything that intoxicates is explicitly forbidden in the

Qur’ān. Allah says, “You who believe, intoxicants (khamr) and gambling, idolatrous practices,
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and (divining with) arrows are repugnant acts—Satan’s doing—shun them so that you may

prosper. With intoxicants and gambling, Satan seeks only to incite enmity and hatred among

you, and to stop you remembering God and prayer. Will you not give them up?” (Qur'an 4:43) It

is referred to as the “handiwork of Satan” as it calls the believer to engage in many evils such as

being neglectful of prayer, loss of modesty, engaging in other unlawful activities, etc. It also

severs family and social relationships by causing hatred to develop between people. The actions

of a Muslim affect not just his relationship with Allah but also the community as a whole. Badri,

(2009) reports that, we as a Muslim Ummah cannot afford to take a liberal, non-judgmental

stance against substance use and other illegal behaviors. It is this attitude that has made the West

tolerate addiction and become a depraved society. Therefore, there is a responsibility on the

community as well to support and rehabilitate those recovering from addiction.

Staying away from these corruptions also requires staying away from the path leading to

them. These prohibitions of Allah are His sanctuary. (Ṣaḥīḥ al-Bukhārī, 52, n.d.) Just like a

shepherd doesn’t let his cattle graze close to a preserved sanctuary, so must we as Muslims keep

away from the clear limits of Allah. This can be done by increasing our worship. Praying and

Fasting are the spiritual shields of the soul. The Glorious Qur’ān says, “Recite, what has been

revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and

wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do”

(Qur’ān 29:45)

Conclusion
All in all, the spiritual model considers addiction as disease of the heart, a by-product of

an evil corrupt soul. It is contrary to conventional models which blame genetics, social/cultural

factors as it takes into account one’s relationship with the Divine. The Islamic spiritual model
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acts as a preventive measure against developing addictive behaviors. It involves having a clean,

spiritual heart, that fears Allah and is hopeful of His Mercy, which is aware of Allah’s limits and

the harm in encroaching upon them. The sound heart calls the believer towards worship and

obedience and pulls him away from the evils of addiction.

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References

Abbasi, M., Azizi, F., Goshaki, E. S., Naserirad, M. & Lake, M. A. (2012) “The Conceptual and

Operational Definition of Spiritual Health.” Journal of Medical Ethics (6), pp. 11–44.

Badri. M. (2009) “The AIDS Crisis: an Islamic Perspective.” Islam and AIDS: Between Scorn,

Pity and Justice, pp. 28–42.

Cook. C.C.H. (2011). “Spirituality, Mental Health-Substance Use.” Developing Services in

Mental Health-Substance Use. pp. 171–80

Engs, R. C. (1987, 2014) WHAT ARE ADDICTIVE BEHAVIORS? Alcohol Research and

Health History Webpage: Indiana University, Bloomington, IN. Retrieved from:

http://hdl.handle.net/2022/17620

Hameed, S. (2018, April 30) Addiction: Sin or Disease? AboutIslam. Retrieved from:

https://aboutislam.net/counseling/ask-about-islam/addiction-sin-disease/

Mansur, A. (2014) “Perspectives on Drug Addiction in Islamic History and

Theology”. Religions (5), 3. Pp- 912-928. https://doi.org/10.3390/rel5030912

Ṣaḥīḥ al-Bukhārī , Book of Faith, Chapter: The superiority of that person who leaves all doubtful

(unclear) things for the sake of his religion, Hadith 52. Retrieved from:

https://sunnah.com/bukhari:52