Read on Twitter
There’s no time better than any to discuss mental health. Especially from a religious perspective. Today, I want to share the findings from my MA thesis on Islam and suicide. Particularly how Imams understand and convey them in communities. This is a thread.
Context: I interviewed a number of Imams across Manchester, UK to get their views on mental health. In (religious) minority communities, Imams are trusted leaders. Community members often seek advice from them on a large number of matters. This is why their views are important.
Some Imams argued that the word ‘depression’ doesn’t exist in the Quran. This is linguistic, as other Imams pointed out instances of “great sadness” experienced by the Prophet. There is an assumption that it alludes to the modern understanding of what depression is.
Many Imams linked faith (iman) and mental health. Here is where stigma happens: when depression is seen as a symptom of low faith. Ie. Weak ties to God. Thankfully, there were Imams who dispelled this notion. Sadly, this thinking persists en masse.
That said, the Imams agreed that faith (iman) can be a protective factor in reducing the severity of depression. Some say that it’s normal, and is part of the “highs and lows” of life.
When it comes to suicide, it is considered a sin in Islam. There is no question there, and the Hadiths and line in Al-Baqara further solidifies that. It also has a social component: Bulugh al-Maram (3:22), the Prophet refused to pray for the jenazah of a man who died by suicide.
However, in practice, Imams still pray for the jenazah of those who died by suicide. While also asking for forgiveness of the act. It’s performed quietly, so that no other members of the community apart from the family are involved. This is to protect the family’s reputation.
One major incident all Imams raised was The Prophet’s trial at Ta’if when he faced verbal and physical abuse. He faced great challenge, persevered and was rewarded through the Mikraj incident where he was invited to be in God’s presence. This had themes of enduring through faith.
Imams, when approached by someone who is experiencing low mental health, often encourage them to read the Quran or zikir together with the congregation. There is an understanding that social ties are important as a protective factor.
However, what plagues religious reputation is the application of ruqyah. Particularly when it is tied to Jinn possession. This is commonplace. Many Imams saw this practice as damaging to help-seeking.
A majority of Imams however, had very basic understanding of mental health. They often discuss it superficially, or tie it to other things such as virtue of patience, abstaining jealousy, etc. There is lack of in-depth understanding.
On community: the community themselves often lack awareness of mental health. This is why they often believe in afflictions such as Jinn possession or “evil eye”. It becomes difficult for Imams to advice them from a clinical/health approach because of this ingrained belief.
Some Imams understand that their communities’ mental health is affected by their socioeconomic condition. Minority Muslim communities in the UK are often in vulnerable positions and often fall through the cracks of social safety nets.
Because of the stigma of mental health, many families also hide or refuse to seek help. If they do, it will be discussed in vague terms. Imams will do their best to advise but often, it is hard to convince them to see a GP or get mental health support.
On the infallibility of the Prophet, an Imam mentioned an often-contested Bukhari hadith where the Prophet went up to the mountain with the intention of throwing himself down. An allusion to depression. This was cited in @yesitshanna’s book ‘GILA’ as well.
However, because of the Prophet’s infallible status, it becomes difficult for Imams to present the Prophet as an imperfect human, while also needing to maintain his perfection. This contradiction also makes this Bukhari hadith a controversial one.
My concluding thoughts: mental health has to be discussed both in context and in a common language of its audience. This is particularly true for a religious community who doesn’t fully understand mental health clinically. But they might, emotionally.
