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In
our highly regimented, fast moving, competitive environments, we frequently
complain of unresolved feelings of alienation, inadequacy, and personal
powerlessness. Many face a constant feeling of insecurity, and worry about their
own basic survival and ability to measure up. This stressful lifestyle produces
many types of mental and physical illnesses in modern societies(1).
As
it is not possible to change the style or pace of our modern life, we need to
discover suitable mechanisms to cope with daily stress(2). The
Prophet Muhammad
(may the peace and blessings of Allah be upon him) told us that we could find
this internal peace and relaxation during praying.
It
was reported by Imam Ahmad in (Al Musnad) that the Prophet (May peace and
blessings be upon him) has told Bilal
“call for the prayers, it will comfort us.”
This
raises very important questions: Why do different forms of worship lose their
capacity to help us cope with stress; and how can they be performed in a better
way to improve their capacity to help us cope with stress?
Before
considering the different types of worship and their mechanisms in combating
stress, let’s define the different types of stress, their mechanisms of action
and their adverse effects on human beings.
Psychological
Stress: Types and Effects
The
body tends to show signs of chronic stress very gradually, so the onset of
stress may actually go unnoticed in its early stages. Symptoms of stress may
appear so gradually that some people are unaware of the severity of their stress
condition until they suffer a general nervous breakdown(3).
It
was found that when one is experiencing stress, one’s brain produces high
levels of two specific hormones: adrenaline and cortisol. This response is
called the “Fight or Flight response”. The body prepares itself for a fight
or for an escape from a fight by releasing these two hormones, which gives the
body a temporary increase of strength and energy(2).
This
hormonal response mechanism is considered to be “the general stress response
syndrome”. This chemical stress response is entirely appropriate for the
short-term. It is these hormones that make one able to respond more efficiently,
both physically and mentally, to the hazards in one’s environment (4).
These
hormones are not normally dangerous in the short-term. The problem only begins
to surface when these messages of danger or emergency continue to be broadcast
from the psyche over long periods of time. The situation gets worse when there
seems to be no option to confronting the stressful situation directly, or to
escaping from it in any way. Feeling trapped by the circumstances, the mind
responds to the permanent warnings of impending emergency by manufacturing more
and more of these hormones. Ultimately, these hormones have no physical or
mental outlet and the energy just implodes, collapses in on itself, and produces
a chaos of energy(3).
The
response to stress can be divided into three stages:
1.
The alarm
stage: in which there is an increase in the level of previously mentioned
hormones.
2.
The
resistance stage: during which the body utilizes the produced energy.
3.
The
exhaustion stage: which results from persistency of the stresses over a long
period of time (2).
Stresses
can be classified according to their period of exposure into temporary
intermittent stresses and chronic persistent stresses. Considering sources of
stresses, they can also be classified into internal stresses (which are related
to personal characteristics) and external stresses. In addition, they can be
classified according to their effects on individual health into a good
type of stress (eustress) or a destructive type of stress. Good stress is
defined as the ability to respond to the challenges of life in a way that
promotes stimulation and encourages personal growth; stress management tools can
facilitate this reaction. Examples of destructive, unhealthy reactions to stress
are feeling overwhelmed or anxious (2).
This
stressful life can produce many types of mental and physical illnesses and
imposes its effects on body, psyche and mind. Some of the possible symptoms of
prolonged exposure to stress are headache, brain tissue damage, high blood
pressure, heart disease, weakening of the bones, general immune deficiency,
muscle tension, menstrual disorders, miscarriage, depression, anger, fear and
nervousness. If the body’s immune system is allowed to deteriorate because of
stress, it may lead to other serious medical conditions such as a variety of
malignancies (3).
Coping
With Stress: Islamic Viewpoint
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Those
who are extremely stressed can find peace and relaxation by utilizing different
Islamic ‘oases’
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Medicine
has been proven to be inefficient in dealing with the original causes of stress,
nor
can it adequately eliminate all of its symptoms. Medicine may be necessary for a
person in the most critical stages of chronic stress, but medicine alone may not
be enough to achieve a cure for all its symptoms. Scientists are trying to find
new strategies to cope with stress and minimize its effects. These include
relaxation techniques, meditation, imagination (2, 5) and Yoga (6).
These techniques are extensively studied to determine their effects and
mechanisms of action. Different studies have confirmed the efficacy of these
techniques in coping with stress and eliminating its effects. These techniques
are now entering the medical mainstream and are included in many treatment
programs (2).
Most
of these techniques are rooted in Islamic spirituality and different Islamic
forms of worship, ‘ibadatat,
which can be – if performed in the correct manner – considered as good tools
for coping with life’s stresses.
Those
who are extremely stressed can find peace and relaxation for their minds, body
and soul utilizing the following different Islamic ‘oases’; in terms of a
safe place where one can seek refuge from the ‘desert’ of life:
Different Islamic forms of worship, if performed in the correct manner – are considered as good tools for coping with life’s stresses.
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1.
The
Faith (iman) Oasis:
Some people are more able to cope with stress than others. The determining
factor of the level of stress experienced is the perception of something as a
threat, which triggers the stress response, and not the threat itself.
It
seems that the stress response is not created by any particular type of event or
situation but rather by the way that event is perceived. It turns out then that
stress response is a matter of perception, or awareness. The stress reaction is
activated by neural perceptions or by what amounts to one’s worldview. A
worldview can be described as the prism of ideas and beliefs through which the
world is perceived and judged. This means that your worldview becomes central to
the way any stressful circumstance is handled (2, 3). Islamic
spiritual practices can dramatically alter your worldview and thereby restore
your feelings of self worth and personal meaning, giving you a feeling of deeply
rooted power and control.
Control
has been found to be a key factor in the psychology of chronic stress. It has
been observed in clinical studies that the extent to which you feel that you are
in control of your environment, is the extent to which you will, or will not,
experience the hormonal stress response. Those who feel most powerless or unable
to control their circumstances tend to experience the highest levels of stress.
On the other hand, those who feel they have great personal control and power
over themselves and their environment will be much less likely to experience the
hormonal stress response, and this is regardless of the potential seriousness of
the threat (2). In Islam, Muslims feel Allah, Who controls the whole
world and all the creatures in it, supports them.
It
was reported by Omar may Allah be pleased with him that the Prophet has said: “if
you people depended on Allah as you should, He would provide for you as he
provides for the birds leaving their nests hungry and coming back satisfied.”
2.
The
Meditation and Relaxation Oasis: Meditation
is being riveted on any one idea or object to the exclusion of all other ideas
or objects. Meditation is really a natural quality of the mind. With meditation,
the mind is trained to pay attention and to follow commands. In this way one
learns to quiet the thought traffic in one’s mind, thereby freeing up mental
and physical energy. The basis of meditation is to adopt a posture of body and
mind that allows one to remain comfortable for long periods of time without
expending significant amounts of energy (7).
Dr.
Herbert Benson, a Harvard University physician, researched the physiologic effects of meditation in the early 1970s.
He coined the term “relaxation response” to refer to the stress-reducing
effects of meditation, which we now know can be elicited through a variety of
relaxation practices including meditation (8).
In
the mid-1980s, Dr. Dean Ornish, clinical professor of medicine at the University
of California, incorporated an extensive
meditation program into a comprehensive lifestyle program for patients with
heart disease. Data published from his five-year trial revealed reductions in
total and low-density lipoprotein (LDL) cholesterol, decreased anginal symptoms,
and regression of coronary artery disease (9).
Meditation
works by eliciting the relaxation response. The relaxation response is
characterized by decreased heart rate, respiratory rate, oxygen consumption, and
muscle tension. Meditation seems to produce these changes to a greater extent
and more efficiently than sleep. For example, reports from Dr. Benson’s work
show that oxygen (O2) consumption diminishes by 8 percent during
restful sleep over the course of four to five hours, while the relaxation
response results in a 10 to 17 percent reduction of O2 consumption in
a matter of minutes (4).
Other
studies demonstrate significant reduction in total peripheral resistance (TPR)
and systolic blood pressure in those practicing meditation regularly. TPR
is the maximum degree of resistance to blood flow
caused by constriction of the systemic blood vessels. Reduction of TPR
will reduce the overall blood pressure (10).
Studies also showed diminished lipid peroxide levels resulting in reduced
oxidative damage(11).
Also, meditation was used intensively and effectively in control of cases with
chronic pain (12)
and anxiety disorders (13).
Meditation by concentrating on Allah’s creatures (plants, animals, space,
human body, etc.) is considered one of the most efficient and powerful forms of
Islamic worship.
In
this form of meditation, one concentrates on an object or group of objects from
the same category (categorical meditation).
Those
who remember Allah standing and sitting and lying on their sides and reflect on
the creation of the heavens and the earth: Our Lord! Thou hast not created this
in vain! Glory be to Thee; save us then from the chastisement of the fire:
(3:
192)
3.
The Remembrance (zikr) Oasis: As
we mentioned in the previous paragraph, meditation
can be done by concentrating our thoughts on an object or group of objects of
the same category. Meditation can also be performed by concentrating on one word
or a few words that give the person a sense of internal peace and calm; for
example by repeating the words subhan Allah (glory be to Allah) or al-hamdu
lillah (all praise be to Allah). Deep and silent repetition of such
words produces the same physiological effects of meditation (7).
It also adds an additional factor that helps in stress elimination and that is
giving the individual the feeling that he or she is in extreme proximity with
Allah, the Controller of the whole world.
Those
who believe and whose hearts are set at rest by the remembrance of Allah; now
surely by Allah's remembrance are the hearts set at rest. (
13:28)
4.
The Imagination Oasis: this is
considered one of the most powerful methods of stress reduction. During this
practice, the person imagines that he or she is in a place, which gives him
internal peace, calmness and rest.
Muslims can
find their safe place through imagining what will be present in the Paradise.
Abu
Hurairah, may Allah be pleased with him, reported:
Allah's Messenger (may peace be upon him) said: Allah, the Exalted and
Glorious, said: I have prepared for My pious servants' bounties which no eye
(has ever) seen, no ear has (ever) heard and no human heart has ever
perceived.”
5.
The Praying Oasis: This includes all of
the previously mentioned oases including meditation, remembrance and
imagination. While praying, each one of us feels that we are in extreme
connection with the controlling power of this world (Allah) and that from Him we
receive maximum support.
O
you who believe! seek assistance through patience and prayer; surely Allah is
with the patient.(2: 153)
It
was reported by Gaber may Allah be pleased with him that the Prophet has said: “your
prayers are like a flowing river at your doorstep you wash yourself in it five
times a day”
Recent
scientific investigations show that praying reduces post-operative complications
following open-heart surgery. Praying also markedly reduces the percentage of
patients exposed to depression following hospitalization (14).
Nowadays,
doctors suggest that praying can be used as an alternative therapy as
successfully as meditation, exercise, or herbal treatments.
According to Koenig of
Duke University, "when prayer uplifts or calms, it inhibits cortisol,
epinephrine, and norepinephrine - hormones that flow out of the adrenal glands
in response to stress. These fight-or-flight chemicals, released over time, can
compromise the immune system, upping the odds of developing any number of
illnesses, including heart disease, stroke, peptic ulcers, and inflammatory
bowel disorder (IBS)."
Many
experts feel that the immune system is strengthened and nourished by a sense of
peace elicited during praying.
Many doctors believe that praying with their patients before and after surgery
or before administering a course of powerful drugs might actually assist in the
patient’s recovery (15).
Five
prayers have been prescribed to us daily. This is a good chance to make use of
that time not only for spiritual enhancement but also for physical and
psychological healing. Although Ramadan has passed, its spirit should still be
fresh in our hearts and minds. Investing this spirit into our daily prayers and
meditations could well be the way to a stronger and more relaxing mental
health.
Sources:
1.
Relaxation techniques-stress management techniques from mind tools. http://www.mindtools.com/stress/RelaxationTechniques/IntroPage.htm
2.
Sultanoff BA &
Zalaquett CP. Relaxation therapies. In: Novey DW, ed. Clinician’s Complete
Reference to Complementary and Alternative Medicine. St. Louis, Mo: Mosby; 2000:114-129.
3.
Stress at Williams (and Elsewhere . . .) http://wso.williams.edu/orgs/peerh/stress/index.html
4.
deLeon D. The
relaxation response in the treatment of chronic pain. In: Micozzi MS, Bacchus
AN, eds. The Physician’s Guide to Alternative Medicine. Atlanta, Ga: American Health Consultants; 1999:335-337.
5.
Alive and healthy - meditation. http://www.aliveandhealthy.com/meditation.html
6.
Faheem MA,Yoga and Human Being’s Spiritual Energy (Arabic).
7.
Learning meditation. http://www.learningmeditation.com/
8.
Meditation. http://1stholistic.com/Meditation/hol_meditation.htm
9.
Ornish D, Scherwitz LW,
Billings JH, et al. Intensive lifestyle changes for reversal of coronary heart
disease. JAMA. 1998;280(23):2001-2007.
10.
Barnes VA, Treiber FA, Turner JR, Davis H, Strong WB. Acute effects of transcendental meditation on hemodynamic
functioning in middle-aged adults. Psychosom Med. 1999;61(4):525-531.
11.
Schneider RH, Nidich
SI, Salerno JW. Lower lipid peroxide levels in practitioners of the Transcendental
Meditation program. Psychosom Med. 1998;60(1):38-41.
12.
Kabat-Zinn J, Lipworth L, Burney R, Sellers W. Four-year follow-up of a
meditation-based program for the self-regulation of chronic pain: treatment
outcomes and compliance. Clin J Pain. 1987;2:159-173.
13.Kabat-Zinn
J, Massion AO, Kristeller J. Effectiveness of a meditation-based stress
reduction program in the treatment of anxiety disorders. Am J Psychiatry.
1992;149(7):936-943.
14.
Prayer
and spiritual healing. http://1stholistic.com/Prayer/default.htm
15.
International network on personal meaning.
http://www.meaning.ca/conference04/presenters/koenig.htm
Read
Also:
*
Sahar Talaat, MD is assistant professor of pathology at
Cairo University's Faculty of Medicine. She also regularly contributes cyberconsultations to
IslamOnline.net's Arabic 'Problems and Solutions' Page. You can contact her
at:
Sahar_mt2001@yahoo.com
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