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My talk to you today, esteemed audience, is about non-pharmacological treatment for mental health issues. We begin with God's blessing and say "Bismillah" and peace be upon the Prophet Muhammad.
What made me want to talk about this topic? I am one of the courses I teach at the university is a course called "Therapeutics" (treatments), and within the course of treatments, we study some mental illnesses such as depression, anxiety, bipolar disorder, and others. Every time I studied these mental illnesses, I started with "Non-Pharmacological Therapy," meaning non-drug treatment, and talked about "Psychotherapy" (talk therapy), meaning non-drug treatment that focuses on talk.
Indeed, the interaction of the students every time is strange, as if there are birds on their heads, they are very interested in the topic and always say: "Doctor, it's as if you are talking about us, as if you are expressing what is in our hearts."
In addition, recently one of my dear friends told me about a mental problem, so I said to him: "Why don't you see a mental health counselor instead of seeing a psychiatrist?" He said to me: "What do you mean by a mental health counselor?" I said to him: "Do you know what a mental health counselor means?" He said: "No, I don't know." Indeed, it becomes clearer to me more and more that people are unaware of this topic, the topic of non-pharmacological mental health treatment.
Take note, esteemed audience, there are two branches of mental health treatment that we can say: there is the "Psychotherapist" and the "Psychiatrist." The "Psychiatrist" is the mental health doctor who prescribes medication, while the "Psychotherapist" is the mental health counselor.
Now, the psychiatrist is authorized to perform some forms of mental health treatment, while the mental health counselor is not necessarily a psychiatrist. Here, we are talking about "Psychotherapy," non-pharmacological mental health treatment.
I have talked about some forms of drug treatments, and on the "Vicks Pharma" website, which we talked about a few days ago, I have uploaded some lectures, and we are still uploading.
Here is another observation that made me pay attention to the topic and want to share this information with you: there is a research that I conducted with some colleagues, and God willing, it will be published, it is now sent to a peer-reviewed journal. During this research, there were interviews with mental patients, and we discovered that 89% of the patients had never heard of something called non-pharmacological mental health treatment.
And it is no secret that in our societies there is a "stigma" (stigma), there is a look of shame or great shame at the idea of going to the psychiatrist. Therefore, there is a part of the people who will not be treated in the end because they are ashamed to go to the psychiatrist, people will say about him what they say. At the same time, they can resort to non-pharmacological mental health treatment, which is less burdensome socially, and may be a bridge that encourages them later to receive the appropriate treatment.
In this research, we noticed that a large part of mental patients do not reach the hospital, and a large part of those who are diagnosed and start taking the medication do not go themselves, but their relatives go to take the medication instead of them, which is of course a big mistake.
So, the point is, esteemed audience, that we have a big problem in the Islamic world in dealing with mental illnesses.
Of course, what also encourages me to talk about this topic is that many people fall prey to claimers of energy healing, Reiki, and many forms of human development, whom our friend Dr. Abdul Rahman Dhaker calls: "the new shamans."
Therefore, we wanted to talk about what is within the realm of science and outside the realm of shamanism, so that people do not resort to these methods that are not always taken for human development, but sometimes taken to get rid of mental problems. Of course, I do not say that all forms of human development are shamanism. Dr. Abdul Rahman Dhaker is a doctor and also a mental health counselor. Dr. Yusuf Muslim has a PhD in mental health treatment, a man by the will of God at a high level in this field.
My role here is to spread awareness about this topic and give an idea about it, then you search for it.
Of course, esteemed audience, I also want to point out an issue: we are not discussing here whether being affected by mental illnesses is a condition that must be due to a lack of faith or not. I mentioned to you my previous opinion that faith makes a person less likely to be affected by these illnesses, and if affected, makes him more capable of dealing with these illnesses by the will of God the Almighty.
But regardless, this is not our topic now. Even if the matter is related to a lack of faith, we are still talking about useful forms of treatment. Of course, we say: yes, you must increase your faith and strengthen your connection with God the Almighty, but this does not also conflict with taking the means of this treatment that we are talking about.
Let me first make sure, by the way, that yes, I have followers with me, yes, and there are comments, so everything is fine, praise be to God, the Lord of the worlds. The sound is fine, esteemed audience? But I want you to put in the comments, I am following the comments now, is the sound fine? Is the picture fine? Everything is clear? Everything is excellent? Someone reassures me about the sound and we drink water on the mind that I get reassurance.
Ah, brothers, it seems to me by God that the sound is fine, no one has commented on the sound yet, so let's go because the topic is a bit long, but I promise you, God willing, that it will be very beneficial, God willing.
Okay, I am gathering now. You will notice that I will first review non-pharmacological mental health treatment from the Western perspective from Western books and websites, because after that you will be surprised when we talk about the beauty of the Sharia. I myself was amazed when I read in the Western school and in the Western sources and references, and as long as I read and watch videos on this topic, in my mind there are texts from the Quran and the Sunnah, I say: Glory be to God the Great, and by God our Lord, God the Almighty, and His Messenger did not leave us anything good but guided us to it.
But let me first review with you from the Western perspective. I prepare my lectures on treatments from books such as the well-known book "De Bono," also from a book and some references published on the specific topic, and also from some Internet sites that provide accurate information on these topics. So, I will first review with you the Western perspective on the treatment of mental illnesses non-pharmacologically, then after that we will talk about the Sharia and see the beauty that truly amazes when you discover it.
Now, brothers, non-pharmacological treatment, by the way, we have drugs that we call "Pharmacotherapy," meaning drug treatment. And we have non-drug, meaning forms of treatment that are not drugs. There are many forms, not just "Psychotherapy." There is also "ECT" (Electroconvulsive Therapy) with electric shocks, we can say there are forms of it, there is also a form of forms, there is light therapy, many forms whose effectiveness has been proven in research published in "PubMed" and some well-known global sites.
But my talk to you today is about talk therapy, sometimes called "Psychotherapy."
Now, esteemed audience, the reference books in our field, in our specialization, state that in addition to medication, "psychotherapy" should be resorted to whenever the patient is willing and able to participate in it.
We previously believed that even severe forms of depression, it was found that it is recommended to use "psychotherapy" in such cases. We used to say: "Indications for severe forms," not very severe, no, even severe forms are recommended to use "psychotherapy."
By the way, dear brothers, the matter is not binary: either "psychotherapy" or medication. No, sometimes the effect of medications is weak, so you give "psychotherapy" with it, and they complement each other. That is, the "additive" effect adds to each other and completes each other. So, it is possible to be treated with medications and add "psychotherapy" to it.
Now, esteemed audience, according to the references we refer to, such as "pharmacotherapy therapy," it tells us that "psychotherapy" is as effective as medications, with the same effectiveness as medications for treating a range of diseases. Diseases such as what? The less severe forms of depression, and the less severe forms of anxiety. Some people have social anxiety, severe anxiety, and constant worry.
Also, with the same "psychotherapy," with the same efficiency as medications in treating "borderline personality disorder" (borderline personality disorder), with the same efficiency as medications in treating "PTSD" (Post-Traumatic Stress Disorder), post-traumatic stress disorder, such as victims of wars, victims of rape, victims of torture, may Allah protect us and protect every Muslim. That is, these people are exposed to long-term psychological problems, so non-drug psychological treatment is as effective as medications in these cases.
Also, people addicted to various addictive substances, except for "opioids" (morphines), we will talk about them later. Also, there is "bulimia nervosa" (eating disorders), some people eat and eat and then vomit, some people do not eat, and they feel that they are fat, which is more common in women, feeling that they are fat even though in reality they are not fat at all. These are eating disorders, also with non-drug psychological treatment as effective as drug treatment for these diseases.
Also, according to the main references, they say that non-drug psychological treatment is given alongside medications, it is recommended to give it with medications in the treatment of other diseases such as "bipolar" (bipolar disorder), diseases that include psychosis, although in psychosis the person is lacking in insight, meaning they do not distinguish facts in many cases, but still, non-drug psychological treatment is recommended with medications in these cases.
Also, in severe cases of obsessive-compulsive disorder, also in severe cases of depression, it is recommended in these cases to use medication with non-drug psychological treatment, and also in addiction to opium.
Also, one of its uses, esteemed audience, is in addiction to gambling. Here, I would like to point out a very important point: when we receive this information from the Western school, we must be selective, critical, and cautious, because the Western school attributes behaviors to biological and physiological disorders, to genes, and so on, so it sometimes talks about the person who commits moral crimes as if he is forced and does so involuntarily. So, when we talk about using this treatment for people who are addicted to gambling, this does not mean that they are forced to do what they do, but rather, in addition to being obligated to leave this behavior, this non-drug psychological treatment also helps them, by the grace of Allah.
Also, in quitting smoking. Also, one of the most important uses of non-drug psychological treatment is its use in psychiatric children and adolescents, that is, children and those who are also called adolescents, and I do not like this term. A thirteen or fourteen-year-old committing suicide, but some of them practice suicide. Treatment with medications, reasonable? That is, antidepressants make him more ready to commit suicide? Yes, and this is observed. Therefore, we say "first line" (first line), the treatment that begins with children and adolescents is non-drug psychological treatment, including treatment of aggression and violent behavior that is out of control.
Now, esteemed audience, to know the importance of these treatments in America, for example, "CBT" (Cognitive Behavioral Therapy) and "IPT" (Interpersonal Therapy), which is cognitive behavioral therapy and also interpersonal therapy, these two forms are mandatory for disease assessors, for resident doctors in psychiatric diseases to train on. Every resident doctor in psychiatric disease treatment must learn these two forms of treatment due to their importance.
Of course, we also have another treatment called "Narrative Exposure Therapy," and this is also used for victims of wars and those who have gone through certain suffering. We do not want to digress, but today I will focus more on the most used of these forms, which is "Cognitive Behavioral Therapy" (cognitive behavioral therapy), and we will touch briefly on "Interpersonal Therapy."
Alright now, esteemed guests, what is the idea behind "Cognitive Behavioral Therapy"? Notice the name: "Cognitive Behavioral Therapy" - cognitive therapy from "Cognition", behavioral, meaning that which will correct your knowledge as it reflects on your behavior, as it reflects on your behavior.
Now, the idea of this therapy is that our thoughts are what cause our feelings and behavior. So, the sequence of events is as follows: thoughts, feelings, behavior. Thoughts, feelings, behavior. It is not the external events like people, circumstances, and events that control your feelings and behavior. It is not the people, nor the events, nor the circumstances you live and go through, but rather your thoughts that affect your feelings and behavior.
What is the benefit of organizing thinking in this way and realizing this truth? It is that you can change the way you think, and consequently your feelings, and consequently your behavior, even if nothing around you changes. I mean, you won't remain dependent on the circumstances around you to feel mentally comfortable or to get rid of your mental illness, depression, and anxiety. No, even if the circumstances around you remain the same, you will improve, by the will of God, and get rid of your mental problems because you have corrected your way of thinking.
CBT (we will abbreviate Cognitive Behavioral Therapy as CBT) is based on the idea that distortions in thinking and the resulting incorrect behaviors play a significant role in causing and sustaining mental problems. So, distortions in thinking, the wrong way of thinking, and the resulting behaviors play a significant role in the occurrence and continuation of mental problems. We call them "Thought Distortions," meaning intellectual distortions, "Information Processing Skills" we learn how we can improve the way we deal with information.
Therefore, the therapist should reduce symptoms and reduce discomfort by teaching new ways of processing information and new mechanisms for behavior. He teaches the patient "new information processing skills" new methods or skills for dealing with information.
For example, always with an example the matter becomes clear. You left your house, saw someone smiling and walking. So, he must have smiled because he saw me. Maybe I am not worthy of respect. Okay, so I am not worthy of respect. Okay, so he had to smile in this way and you remain upset all day because someone smiled at you, whether you know him or not?
Now, in this non-drug therapy, we teach the patient to judge this idea that he took for granted. And the problem, folks, is that "interpretations," meaning the way he receives and interprets information, passes without his realization. He concludes these conclusions in a negative and incorrect way without judging these conclusions. And this is a problem, he thinks in this way automatically, as if there is an internal voice, as if there is a news bulletin describing what is happening to him around the clock. This news bulletin interprets everything in a negative way. For example, a depressed patient always jumps to negative conclusions with their internal voice.
Where is the problem again? That he does not judge these thoughts, does not judge these conclusions, and this way of understanding life and the events that happen to him. The role of the non-drug psychologist is to have a logical discussion with him and make him question these conclusions he jumped to. Who told you that he smiled because he saw you? And if he smiled because he saw you, are you going to bet your happiness during the day and your mental comfort on the opinions of others about you? What do you care about the opinions of others about you?
By the way, I say the therapist, knowing that now it has reached the point of developing special programs to conduct non-drug psychological therapy sessions, of course, meaning that artificial intelligence is used and a lot of databases, but it will not be as efficient as a skilled, knowledgeable, and astute psychologist, who has the conditions that we will talk about, God willing, at the end of the session.
Now, esteemed guests, the terms that are often mentioned in this context, in the context of non-drug psychological therapy, they say that the therapist helps you to judge your beliefs, judge your thinking patterns, that you get rid of these errors in thinking. For example, what are the errors in thinking? And remember these phrases, we will connect them at the end of the lecture:
Yes, so we help the person get rid of these thinking errors and replace them with more realistic, more objective thoughts, for what? To reduce discomfort and emotional and mental discomfort, as well as reduce self-defeating behavior. Again, we want to correct the thoughts in order to correct the feelings and thus correct the behavior. We will talk about some forms of this "self-defeating behavior" shortly.
Alright, everyone, there is a very important point here: our lives are divided, as psychologists say, into two parts. The things we deal with in life are divided into two sections: what you can control and what you cannot control.
Now, what you can control: your beliefs, your thoughts, yourself, your behavior. What you cannot control: this includes the actions of others, global situations, political and economic situations. You will say to me: but we cannot... Yes, you can influence but in a limited way, you can try to influence, you can do your part, but you may not be able to change your reality much. Understanding this is very important, even how people listen to you, even how people look at you, you can change to some extent, but sometimes they may look at you in a way that you are not to blame for.
People make two mistakes and this puts them in psychological problems:
Therefore, notice what is actually happening? We burden ourselves with a burden that is not our responsibility, and what we are responsible for, we either get rid of it or make excuses for ourselves so that we do not do it. This puts us in psychological problems.
Usually, psychologists draw a simple but beautiful and understandable picture, and if God wills, we will bring it down to you in a separate post. It tells you: we have a triangle, imagine with me a triangle, in the middle of this triangle we write "Core Beliefs" (core beliefs), your core, core beliefs. Your core beliefs about yourself, your future, and others. The self, the future, and others. Your view of yourself, your view of the future, your view of others.
Your core beliefs, when you bring them out and interact with them with the environment and people and events, thoughts will be generated for you. These thoughts will lead to feelings, and feelings will lead to behavior.
Therefore, once again: everyone has a core, their core is their core beliefs about themselves, others, and the future. When they go out and deal with people and go through different circumstances, thoughts will be generated from this interaction between core beliefs and circumstances. People will have negative reactions to your bad behavior, this reinforces your wrong thoughts in dealing, and consequently negative feelings, and consequently bad behavior, and so on.
The role of psychological therapy is to correct the thoughts so that the feelings are corrected and the behavior is corrected, and thus we get out of this bad cycle. How will we correct all this? We hit the core, we go to the core and see your view of yourself, the future, and others and correct all that.
I mentioned to you, dear ones, that the person who has a problem with beliefs and his view of himself, others, and the future has bad feelings and also wrong behavior. One of the forms of wrong behavior is what is called "Self-defeating behavior" (self-defeating behaviors). These are things that happen to many of us and sometimes indicate deep problems in the self. For example:
Alright, now that we know where the issue lies, what does the psychologist do specifically? What are the steps? We have six phases:
Alright, this was a brief overview of the topic of "CBT." May Allah grant us strength of mind, by attaching ourselves to Allah the Almighty, and whoever attaches himself to Allah the Almighty has no fragility or mental destruction from what people do or say. May Allah grant us and you this mental strength.
Alright, esteemed guests, we briefly discussed "CBT," let's talk a bit about "IPT" (Interpersonal Therapy). From the name, it means it focuses, you can say it is another approach to diseases even if there is a significant intersection with "CBT," but here we focus on the way the patient interacts with their environment, especially relationships with others. We correct the way of dealing with others in a way that positively affects their mental health.
Alright, now the techniques used in this case also have four steps: First, "Identification," second, "Elaboration," then we have "Communication Analysis," and fourth, "Reinforcement." What does this mean? I always give my students an example; I say: Let's assume there's a person named Rami. What's his story?
Rami is a person who works in a company. His financial situation is a bit difficult. His wife said to him, "What do you think about working in a school?" He said, "Go ahead, work in a school." She went to the school near the house. She started bringing home the children's notebooks and fixing them, working day and night. So, when Rami sees her busy and sometimes she talks to him and is busy fixing the notebooks, he gets provoked and starts mocking her. She responds to him violently, and they get into an argument, and the situation escalates.
Alright, we say: "Come on, Rami." Come on, first, we do "Identify" (we determine) and find out what feeling you have. Come on, we put a microscope and unfold your emotions and untangle them. What feeling do you have? Or was the feeling you had anger? If we search, we might see that Rami's feeling is the feeling of neglect. The feeling of neglect. He feels neglected by his wife. He did not realize that this is the cause of his anger; he has an automatic anger response.
Alright. We say to him: "Come on, let's see why you are angry." Here comes the next step, which is "Elaboration" (detail). How? "Package." Because sometimes in certain scenes, like a recall button, a group of negative feelings jump into our being all at once. You see a situation, hear a word, experience a certain event, and suddenly a group of negative feelings jump into your being, and you may not even be aware of them.
What's his story? When he was a young child, he grew up with an unkind mother. How so, unkind? This mother is not emotional, not interested in him, interested in social activities and her mobile phone. Twenty-four hours a day, either on her mobile, or calls, or maybe she goes to parties, centers, clubs, and events. Rami, as they say, is the last person she thinks about, the last thing that comes to her mind is Rami. Consequently, he is hurt by his mother who did not care about him.
When Rami went looking for a bride, unconsciously, what made him love this wife is that he felt she was interested, she was emotional. He would talk to her, she was interested, she gave him care and attention. This made him care about her and love her, and he married her.
Now, when he saw her neglecting him and working while he was talking to her, unconsciously, unconsciously, this connected with the old situation, with the image of his mother who neglected him. Mom, Mom, he is neglected. Consequently, this brought back to his being a collection of negative memories, which he is not aware of. So, he behaves badly with his wife, mocks her, shouts at her, and so on.
Here, we guide him to think objectively that it's not his wife's fault that you carry the sins of your mother. You have a negative emotional charge from the past; do not burden people with the legacy of this past. Do not burden people with the crimes or mistakes of others. Be objective in your dealings. Maybe your wife is wrong for not paying attention to you or not noticing you, but still, you have magnified the anger and the problem and the mistake a lot because you are already charged by your mother. This is not an objective or fair behavior. Here, we guide him to deal with these feelings.
Here comes the third step, where we guide him to express himself in a good way, in a good way. He says to his wife: "I, my dear, you are neglecting me. I am talking to you, and you are not paying attention to me." If he speaks in this way, she will also respond in a kind way: "By Allah, I am never, ever sorry, maybe I was busy with you, go ahead, what do you want?" or something like that.
If we succeed in all of this, comes the fourth step: we reinforce success. Because again, sometimes you may succeed, but where is the problem? It is that this success often fades away. The spring's pressure returns, and the spring slips. We need to press and press and press until the psyche calms down and the way of thinking and dealing improves.
Alright. Now, whether "IPT" (Interpersonal Therapy) or "CBT" (Cognitive Behavioral Therapy), these treatments are not all positives. One of their drawbacks is that they are expensive. Their sessions are many. The patient may need twelve, fourteen, sixteen sessions. Maybe more.
I will not tell you: "Go and bring" because in some scenes when it is shown to the public and if it is quickly, it needs correction. This talk is a "TEDx" (TEDx) by Jules Evans, and it was titled: "How Can Philosophy Save Your Life?" Of course, we are not with the title and not with the result that Jules Evans reached, but the beautiful thing in this interview is the truth in this talk. This man suffered in his life and was addicted, and some of his friends died from addiction. He talks about himself and says: "Until I was treated with cognitive behavioral therapy and improved greatly, and I went to meet the person who was the owner of the idea, meaning he who invented the phrase cognitive behavioral therapy and laid its modern foundations." He said: "So I met him, then this person died." And he gave a beautiful honesty, a beautiful truth.
And Allah knows, my brothers, when I hear this talk, it connects with verses and hadiths, I keep connecting with verses and hadiths, and this shows us the beauty of the Sharia.
Now, come on, just a quick glimpse. I've already spoken to you for a while, I won't prolong it much, but come on now, some phrases I told you to memorize some phrases and these things, all these things are phrases found in foreign books and references and among non-Muslims. Glory be to Allah the Great and I keep hearing in my mind verses and hadiths.
For example, did we not say the principle of "CBT" what is it? That you do not wait for circumstances around you to change so that you feel positive, do not stay like you say: "I will remain psychologically broken as long as so and so deals with me in a way...". No no no no no, fix yourself regardless of the circumstances. And remember that: "What Allah opens for people of mercy, there is no one to withhold it". Do not tell me economic, political circumstances, or how people treat you or anything.
There is a very beautiful phrase by Sayyid Qutb, may Allah have mercy on him, and may Allah bless him and forgive him for any mistakes and reward him greatly for what he presented, a beautiful phrase in his book "In the Shade of the Quran" when Allah the Almighty says: "What Allah opens for people of mercy, there is no one to withhold it". By Allah, I urge you, my brothers, you may go tomorrow (maybe we will prolong tonight) but go tomorrow, sit like this, have a cup of coffee if you drink coffee or a cup of tea beside you and read the words of Sayyid Qutb at this verse, how beautiful and wonderful it is. And I mentioned part of it in my book "Having Good Thoughts About Allah the Almighty".
The phrase we will stop at, which is the essence of "CBT" by the way, is the principle of "CBT". He said (meaning he is talking about this verse, how it shook him, how it changed his life, and to show from his speech that he read it in prison, he did not say prison maybe to pass his papers, the main thing is that he read it in prison and Allah knows best in the last of his life when he read this verse and it affected him) he said: "Nothing around me has changed, but everything in my perception has changed". Allah, how beautiful this phrase! "Nothing around me has changed", the poles are the poles, the torturer is the torturer, the jailer is the jailer, the circumstance is the circumstance, "but everything in my perception has changed". Meaning, he left, went out, and made a huge moral leap. This is what you see is the principle of "Cognitive Behavioral Therapy".
When we told you, people, that according to foreign references as well, things are divided into two parts: something not under your control and the thing under your control. This meaning the Quran focuses on very much. Allah the Almighty says in a verse: "Upon you is only the conveyance" , "You do not guide whom you love" , "Have not those who believe despaired that if Allah willed He could have guided all the people?", "So do not let your soul waste away over them in regret". Wait, "So do not let your soul waste away over them in regret". Done, Muhammad, peace be upon him, any believers after Muhammad, peace be upon him, you do what is upon you, you are not tasked with reforming the universe, you are not tasked with even reforming the people dearest to you. You are tasked with the conveyance. Therefore, do not attach your psychology to the idea that so and so will be guided, so and so will change, so and so will amend his behavior. Because if you attach your psychology to that and it does not change, your psychology will be broken, your psychology will be broken, you will suffer from frustration and depression. No, this is outside the circle of your control.
On the other hand, the Quran holds you responsible for changing what you can change: "O you who have believed, upon you is your soul, no harm will come to you from those who have gone astray if you are guided". In another verse: "Do not burden yourself except with your own soul and encourage the believers". Ah, you work on yourself, you are responsible for yourself and you encourage others and call others.
Alright, for example, the issue of self-perception, we said that many people are stuck in their own "triangle" of core beliefs, their perception of themselves, others, and the future. Self-perception, my friends, is very, very important. And I will tell you something: our enemies have focused more on our self-perception than anything else. The media attacks the Muslim's self-perception. When you see the media: the killing of fifty Muslims, the killing of forty, the bombing of thirty. You receive the message that you are worthless, of little value, unimportant, easy to harm, devoid of value. Therefore, we must read the Quran and the Sunnah to know our true value to Allah the Almighty: "And certainly We have honored the children of Adam." The end of the world is less significant to Allah than the killing of a Muslim in the hadith. There are many hadiths that enhance your self-perception so that you look at yourself positively.
And beware of being influenced by the media, and not just the media, unfortunately, some preachers in a negative, non-Sunnah way, with no relation to the Sunnah of Muhammad peace be upon him, non-Sunnah and absolutely incorrect, destructive: "You are this ruined, tired nation." What do you want us to do? What do you want us to do? We are not sufficient for our enemies to destroy us, and then you come and destroy us too? This affects a person's core beliefs, their self-perception. While Islam does not make you look at yourself positively and reward yourself with a positive perception every time you do good, every time you do a righteous deed, because the believer is pleased by his good deeds and hurt by his bad deeds in his effort to rid himself of them. And it is not required that you ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever, ever,
Islam also teaches you to be self-sufficient in Allah. A very important meaning, remember it so you won't be psychologically fragile, easily broken, like a "thermometer" (a thermometer) and a stock market going up and down based on people's looks at you, people's likes, people's comments. No, no, no, be self-sufficient in Allah, the Almighty. Learn this phrase: self-sufficiency in Allah. There is no self-sufficiency in Allah that will have psychological fragility, psychological collapse, and God forbid, psychological illnesses.
Also, Islam teaches us: "And they do not fear the blame of blamers." Do good and do not fear the blame of blamers. Do not think about what people want, think about what Allah, the Almighty, wants.
Also, Islam teaches you and forces you to have a minimum level of achievement, even if you have a list and start from the end. Even if you do that, Islam puts priorities in your day, in certain prayers, in honoring parents, in a certain amount of zakat you must pay, in fasting that you must perform. Therefore, continuously in the Islamic system, you perform actions that make you feel accomplished, make you feel rich, make you feel that you have given something, and this, by the permission of Allah the Almighty, also protects you from falling into psychological problems.
I will conclude, dear guests, with a point that is perhaps one of the last points. I will make sure the broadcast is working. The broadcast is working, praise be to Allah.
Let me conclude with one or two points, no more than one point. I remembered some quick messages to send.
The first point, dear guests: The word of Jules Evans that I mentioned to you on "TEDx," he said, "Glory be to Allah," a beautiful word. In the end, he said eloquent words. Of course, he gave a solution, we do not agree with him at all in the solution, he gave the solution in Greek philosophy, and of course, Greek philosophy will not lead to solving psychological problems or giving the meaning that he is talking about. But let's stop at the word that this man said (remember the "CBT" says it saved his life, and he went, so enthusiastic, to America, it seems to me a man with my accent that he is British, went to America to meet the founder of the modern "CBT" idea). This man, at the end of his word, said words whose translation is: "Although cognitive behavioral therapy has found a wonderful short-term treatment for emotional and psychological problems, it has not addressed important things. It has surpassed the value of virtue."
Meaning, cognitive behavioral therapy did not give us the answer to the question of virtue, what does it mean to have a good character? It did not give you an answer to the question: "So what?" So I will mean a good character, a good life, a good job, a good company, a good society. Let's assume that we got the person who has psychological problems and we treated him psychologically, and his life became good, and his character became good, and his job and his company and his society are fine. Then "so what?" The question of the goal, the question of the purpose, the question of meaning.
He said: "As CBT has not addressed the bigger question: what is the meaning of life? What is the meaning of life?" Ah, so in cognitive behavioral therapy, the science may be practiced by some atheists, may be practiced by Christians, may be practiced by Buddhists. Any human being can learn the principles of cognitive behavioral therapy, regardless of their beliefs, and sometimes it can help the patient get rid of psychological problems, even partially. But notice that cognitive behavioral therapy did not answer these questions, the "so what" questions, "so what and then what?" Let's assume I improved psychologically, then why am I living? What is my end? Where am I going after this talk? Some therapists may say: "Regardless, live your life and enjoy it and do not think about what comes after death." You may find atheist psychologists who say this.
Why do I say this? So that you know, dear guests, that Islam is not only all the good we see in non-drug psychological treatment, but Islam gives you what non-drug psychological treatment does not give. It gives you the meaning of life, it gives you the answer to the "so what" questions. It employs your mental health, your psychological improvement, and your getting rid of psychological problems for a greater purpose. Therefore, this is a very, very important message for our Muslim psychological therapists: Do not be ashamed of your Islamic identity. You may be treating a non-Muslim person, you may have a Christian patient or a non-believer in Islam, you must invite him to the religion of Allah, the Almighty, but this does not conflict with you treating him in sessions that are not wrong and do not contain misconceptions, and do not take the Western school as a "package" without distinguishing its right from its wrong. You can do that, but by Allah, it will not be as efficient as if you put all this system under Islam and the great Islamic goals and the answer to the question of the goal and the purpose.
Dr. sent me a message saying: "Dr. Iyad, this book, I held it and I finished it in one session, meaning the person was able to reach the end of the book." He said to me: "It is deeper and more accurate than one of the psychological treatment techniques of Dr. Viktor Frankl, which is the meaning therapy (Logotherapy) that has gained great popularity." Meaning there is a treatment called "Logotherapy," he says: "This book of yours is very useful in treating patients with depression and psychological trauma, and it is more accurate and deeper than Logotherapy."
In reality, when I wrote "Having Good Opinions of Allah," the material present in the book "Having Good Opinions of Allah" is old material, material I wrote around 2010-2011, most of the material is from 2010-2011, most of it went through certain difficult circumstances. Praise be to Allah the Great, I mean I started writing articles and then recently collected them about two years ago in this book, the book "Having Good Opinions of Allah." Many events have passed, and there are thoughts, articles, and words, but it has not yet been possible to collect them in a book.
At that time, I was not reading about non-drug psychological treatment at all, I was giving lectures at the university, lectures in pharmacology and treatments and the like, but I was not addressing non-drug psychological treatment. So the witness, the witness, a person can, if he imbibes the principles of his religion well, be self-sufficient even from non-drug psychological treatment. I do not say this to deter this treatment, on the contrary, I recommend it with conditions as we will see shortly, but I say to you, dear guests: By Allah, there is no good in the matter of religion and the world except that Allah and His Messenger guide us to it. This increases our attachment and adherence to our religion.
Now, after all of this, dear respected audience, I would like to address some quick messages to those afflicted with mental health issues, to therapists, and to upcoming students who sometimes ask me, "What do you advise us to study? Which specializations should we pursue?"
To our brothers who are suffering from mental health issues, I say: Let us be honest, I have experienced mental distress, anxiety, and irritability over grades. Now, if the situation has reached a point where it hinders your social and professional functions, then my brother, do not delay treatment. Do not delay addressing the problem. In our societies, there is "stigma," shyness, and a sense of shame that it is a disgrace to go to a psychiatrist. Why should I go to a psychiatrist, sir? Go to a mental health therapist. I do not want to go to a psychiatrist or a mental health therapist. And they do not seek help and remain as they are. This harms their religion, their worldly life, their relationships, their family relationships, and their relationships with people.
How many cases I have seen and heard about! How many women find that they have obsessive-compulsive disorder, which greatly affects their families and may lead to divorce. A man, for example, has severe depression that affects his family relationships, his religion, his life, and he does not want to seek treatment. No, this is not acceptable. Seek treatment, for Allah has not sent down a disease except that He has also sent down its cure.
The message to therapists (and I emphasize this point to my students): I tell them: Spread this culture, the culture that it is not shameful to go to a psychiatrist, but go to a psychiatrist who fears Allah. Fears Allah. And I will not say that most of them do, no, honestly. I ask Allah to guide you to find a psychiatrist or a mental health therapist who fears Allah, and this is not easy, honestly.
Now, the second message to therapists is to fear Allah the Almighty and to engage in studying their religion. And indeed, my brothers, as I told you, when you practice these principles we discussed and are cautious, critical, and precise, and at the same time understand your religion well, this combination is so beautiful and wonderful. I wish, by the will of Allah, that I could do it, but if I had the chance, I think I would have studied non-pharmacological psychological therapy. And this, I believe, is studied in colleges of psychological sciences. And of course, you must be critical and understanding of your religion before entering these specializations.
Now, be careful not to take everything as a "package" from the West. Our societies are in dire need of this. And I remind our therapist brothers to fear Allah and to be merciful and financially accommodating to those who cannot afford the cost of these sessions, as these sessions are usually very expensive.
The third message to students: It is derived from the previous message. The distinguished student who has some principles of Islamic studies, who has enrolled in some courses such as the Art of Dialogue, Zad Academy, and Systematic Construction, and by the will of Allah, now in many wonderful courses. I advise you to stay in these courses, learn your religion well. And if you want to ask me about a specialization, yes, specialize in this therapy. Now, you may not benefit much from the university, unfortunately, but unfortunately, I say: You will need a certificate to practice. You must learn this science on your own and make a great effort in following videos and reading books, but by Allah, my brothers, the result, by the permission of Allah the Almighty, will be wonderful. If there is piety to Allah the Almighty, seeking help from Allah, Islamic knowledge, and learning these principles we discussed by the permission of Allah, the result will be very beneficial to our societies.
I will put for you, if Allah wills, some names that we can recommend. Honestly, my information outside Jordan is limited, but inside Jordan, there are some brothers who provide these services. But I wish we could spread this culture. It is unacceptable that 89% of people do not know, as in one of our samples. This culture should be widespread, and the good brothers who have Islamic knowledge, strength, and status in these sciences, and who fear Allah the Almighty, should be highlighted. These will be very beneficial in treating these diseases, by the permission of Allah the Almighty.
I apologize for the length, but I ask Allah the Almighty that you have benefited and that we ask Allah the Almighty to teach us what benefits us and to benefit us with what He has taught us. Peace be upon you and the mercy of Allah and His blessings.