Dr Aziz Ahmed Quadri
Professor of Psychiatry
Director of Mental Health Center
Padegaon, Aurangabad, M.S. India
E-mail: merajquadri@hotmail.com
www.mentalhealthcenterindia.com
MENTAL HEALTH CENTER
Aurangabad, Maharashtra, INDIA.
Noble Qur’aan and Psychotherapy
[Mûsa (Moses)] said: "O my Lord! Open for me my chest (grant me self-confidence,
contentment, and boldness)..
"And ease my task for me.
"And make loose the knot (the defect) from my tongue,
"That they understand my speech.
RELIGIOUS BELIEFS
AND FAITH HEALING
 The past decade has seen a growing demand for health
professionals to take better account of patient’s religious
belief and establish link with faith based organization as
partners in health and welfare science. (Mental Health
Foundation National Institute for mental health England,
2003).
RELIGION AND PSYCHIATRY
SHARE SAME CONCERN
 However although psychiatry and religion share
similar concerns their relationship has seldom
been harmonious with, perhaps just cause for
suspicion on both side.
DIALOGUE
There is need for dialogue
and mutual understanding.
U.S.A. NATIONAL
COMORBIDITY SURVEY
 In the
U.S.A. analysis of
the
national
co-morbidity surveys conducted in the 1990
revealed continuing use of the clergy alone and
alongside
professional
and
alternative
practitioner for mental health problem (Wang
et.al.2003).
PREFERENCE TO FAITH HEALERS
 It is clear that faith based organizations
and their clergy are contacted by people with
mental health problems often in preference to
consulting psychiatric professionals.
 Broadly speaking healing has been observed as
a central function of most religions and some
people look to religion as a means of
understanding suffering and as a beneficial way
of coping with it.
BIOLOGICAL CAUSE
NOT NEGLECTED
 While giving psychotherapy we do not deny
the biological causation of disease.
Keeping in mind the biological causation,
emphasis is laid on reducing severity of
symptoms through psychotherapy while
treating the biological cause of disease.
Islaamic Faith
 A Muslim or Muslimah is supposed to believe
in Allaah. He has to submit his will to the will of
Allaah.
 He is supposed to do all that Allaah desires and
refrain from all that Allaah forbids.
LIFE OF PROPHET [PBUH]
 The personality of a Muslim is guided by the
Holy Quran and, life history of Prophet
Muhammad (Seerat) [sal Allahu alayhi wa
sallam].
 It is an ideal for every Muslim. A Muslim
cannot take guidance in his personal matters
from any other source which is not in light of
Holy Quran and Hadith.
Masjid – E- Nabvi (Madina)
Knowledge is must for Muslim
 It is obligatory for a Muslim to have knowledge
of the Quran, which one acquires through
behavior of elders in the family, religious
scholars, reading and understanding the Holy
Quran.
All Problems in Counseling are
Guided in the Holy Qur’an.
 In my 38 years of dealing with psychiatric patients I
have found that in dealing with the psychological
problems of a Muslim, be it counseling or any form
of psychotherapy it has to be in the light of Holy
Quran for it to be more effective and more acceptable.
 I did not find any area which is covered in any
standard text book of psychiatry that isn’t guided
by Holy Quran and Sunnah of Prophet Mohammed
[sal Allahu alayhi wa sallam].
UNDERSTANDING
THE NOBLE QURAN
‫ق‬
َ َ‫س ِم َربِّ َك الَّ ِذي َخل‬
ْ ‫ا ْق َر ْأ بِا‬
 Understanding
of
counseling
and
psychotherapy in the light of Holy Quran will
encompass understanding of Holy Quran and
Sunnah as applied to different life problems.
What is Psychotherapy?
 Psychotherapy, or personal counseling with a
psychotherapist, is an intentional interpersonal
relationship used by trained psychotherapists to
aid a client or patient in problems of living.
 It is talking therapy and aims to increase the
individual’s sense of their own well being.
 Psychotherapists employ
range of techniques
based on experiential relationship building,
dialogue, communication & behavior change that
are designed to improve mental health of a client
or patient, or to improve group relationships (such
as in a family).
Different types of Psychotherapies
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Individual psychotherapy,
Personal psychotherapy,
Dialectical psychotherapy,
Family therapy,
Couple therapy,
Marital therapy,
Cognitive therapy ,
Supportive therapy,
Some aspects of analytical therapy,
Behavior therapy, etc. all should be guided by the Holy
Quran.
Who can do Quraanic Psychotherapy?
 One who has adequate knowledge of Islam, Quraan and
Psychiatry.
 Therapist should be psychological-minded.
 He may or may not be a Muslim.
Different Psychiatric Disorders
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Anxiety Disorders
PTSD ( Post Traumatic Stress Disorders)
Phobias
OCD (Obsessive Compulsive Disorders)
Conversion Disorders
Dissociative Disorders
Personality Disorders
Psychotic Disorders
Bipolar Mood Disorders
Addictions
Childhood problems
Dementia
Mental retardation and learning disability
Geriatric Problems
Brief case discussion
Two cases of Quranic
Psychotherapy will be
discussed in brief.
CASE 1
 A 45 year old Muslim lady came with complaint of recurrent
thoughts and feeling of committing sins for last 6 yrs.
 She was apparently alright 6 yrs back when she developed an
intense feeling that she had committed sins in her life. The same
thought ruminated in her mind all day and she was not able to
concentrate on anything; leading to a disturbed family, personal
& social life. Though she was a religious scholar, she visited faithhealers for this problem. Disappointed, she later saw a
psychiatrist who put her on antidepressant medication. She
reported 40-50% relief from her symptoms, but never recovered
completely. The psychiatrist re-assessed the patient and this time
also she reported that she has committed a sin & she will go to
hell. The psychiatrist started CBT & tried to correct her thought.
Even with repeated sessions, patient remained distressed because
of the same thought, On the contrary her distress increased
during CBT sessions.
Cognitive Behavior Therapy
 The psychiatrist decided to give her CBT. The
therapist tried to correct her thought in this way (as
described by the patient):
 “Whenever you feel you have committed sin you will
go to hell, tell yourself nothing will happen even if you
go to hell”. Even with repeated sessions, patient
remained distressed because of the same thought, On
the contrary her distress increased as she used to say
nothing will happen if I go to hell.
 Five years later, she saw me for the same complaint.
Psycho-education
 Obsessive-compulsive disorder (OCD) is represented by intrusive
thoughts, rituals, preoccupations, or compulsions which cause
severe distress to the person. They are time consuming and
interfere significantly with the person's normal routine,
occupational functioning, usual social activities, or relationships.
A patient with OCD may have an obsession, a compulsion, or
both.
 An obsession is a recurrent and intrusive thought, feeling, idea,
or sensation. In contrast to an obsession, which is a mental event,
a compulsion is a behavior. A patient with OCD realizes the
irrationality of the obsession and experiences both the obsession
and the compulsion as ego-dystonic (i.e., unwanted behavior).
 Although the compulsive act may be carried out in an attempt to
reduce the anxiety associated with the obsession, it does not
always succeed in doing so. The completion of the compulsive act
may not affect the anxiety, and it may even increase the anxiety.
Anxiety is also increased when a person resists carrying out a
compulsion.
QURANIC EDUCATION
 In the light of religious knowledge, she was reminded
that she was an Alima (an Islamic scholar) and the
Holy Quran mentions that if you ask for forgiveness
from the bottom of your heart, you will be granted
forgiveness & sent to heaven (Insha Allah). Chapter
4(Al- Nisa) of the Holy Quran says (verse no.106) “And
seek the Forgiveness of Allâh, certainly,
 Allâh is Ever Oft Forgiving, Most Merciful.”
 And verse no. 110 of Chapter 4 says, “And whoever
does evil or wrongs himself but afterwards seeks Allâh's
Forgiveness, he will find Allâh Oft Forgiving, Most
Merciful.”
 Being a person with strong religious orientation, she
was convinced with the idea.
Quranic Teaching:
 Importance of seeking forgiveness from Allah.
 Importance of reward in life here-after.
 Importance of religious-mindedness.
 Importance of Quran-mindedness.
Cognitive Model
AUTOMATIC THOUGHT: I have committed sin.
MEANING OF AUTOMATIC THOUGHT: I will go to hell.
EMOTION: Sadness.
BEHAVIOR: Isolation.
Rational perspective
ALTERNATIVE THOUGHT SUGGESTED BY
THERAPIST: Nothing happens if one goes to hell.
RESPONSE OF PATIENT: More anxiety, more sadness.
BEHAVIOR: Rejected treatment.
Quranic Perspective
Alternative thought
Insha Allah, Allah (SWT) will forgive my sins.
I will go to Paradise (Jannat).
Follow up
 Medications were prescribed by me and she was asked to follow-
up in a week’s time. On her next visit she reported 80%
betterment with Quranic insight, a significant relief from her
feeling of guilt.
 For a Muslim, the thought of going to hell is distressing enough
even for a normal person, and then justifying that nothing will
happen even if one is sent to hell is not acceptable to a Muslim,
rather more distressing. This is what exactly happened in this
case when she was given CBT without considering religious
background.
 When her religious background was considered and her
distressing thought was replaced by the hope of going to heaven,
it was more acceptable to the patient’s psyche, thus relieving her
of her long-standing distress.
 The above case has been analyzed in a rational as well as Islamic
perspective.
RESPONSE OF PATIENT
Decrease in anxiety and sadness.
BEHAVIOR:
Started leading normal life.
Even after five years of follow-up, she is
enjoying a quality life without any distress.
CASE 2
 23 years male presented with the following complaints of 8 months duration.
 Recurring thought related to Kalma e Tayyaba,
 When he wears cloths he get some thoughts that he should give his cloths in charity
(Sadqa)
 If he forgets reciting Bismillah before doing any act he thinks that he has committed
sin and repeats the action again and again.
 If he sees any person, animal, or temple he feels that he is prostrating (Sajda) before
them.
 If his foot touches somebody or even if it does not, he repeatedly asks for
forgiveness.
 When wearing slippers he puts his foot thrice in and takes out thrice.
 While offering Salat (prayer) he gets recurring thoughts and for that he performs
Sajda Sahoo repeatedly.
 Before interacting with anybody he waits for 5 minutes and then interacts.
 He gets repeated thoughts that he is going astray without proper religious
knowledge.
 When offering wudhu he gets thoughts he has not
recited prayer (Duaa) before that so he repeats wudhu
again and again.
 He does not wear new cloths because looking at new
cloth he gets thought that it should be given in charity
(Sadqa).
 He had collected 8 thousand rupees for giving charity
but he has not given a charity and gave that amount to
his brother for his business. And he gets repeated
thought that he has committed sin.
 He was prescribed antidepressants by psychiatrist
(Clofranil and Fluvaxamine) for 6 months without
much relief.
 He consulted many faith healers without any relief.
 One of the faith healers told that while going to latrine
Jinn has afflicted him. Other one told that Jinn of
water had possessed him. Third one told that has been
afflicted by “Fairy (pari), Joban, Chudail).
 As he has not shown improvement to medications and
T/t by faith healers, how would you go ahead with this
case?
PSYCHOEDUCATION
 Obsessive-compulsive disorder (OCD) is represented by intrusive
thoughts, rituals, preoccupations, or compulsions which cause
severe distress to the person. They are time consuming and
interfere significantly with the person's normal routine,
occupational functioning, usual social activities, or relationships.
A patient with OCD may have an obsession, a compulsion, or
both.
 An obsession is a recurrent and intrusive thought, feeling, idea, or
sensation. In contrast to an obsession, which is a mental event, a
compulsion is a behavior. A patient with OCD realizes the
irrationality of the obsession and experiences both the obsession
and the compulsion as ego-dystonic (i.e., unwanted behavior).
 Although the compulsive act may be carried out in an attempt to
reduce the anxiety associated with the obsession, it does not
always succeed in doing so. The completion of the compulsive act
may not affect the anxiety, and it may even increase the anxiety.
Anxiety is also increased when a person resists carrying out a
compulsion.
QURANIC EDUCATION



He should have faith in Allah and always think that Allah is
with him as it is mentioned in the Quran (Chapter no.50, Verse
16)“I am nearer than the jugular vein”.
As he always remained in company of someone to avoid
anxiety, this verse was told to remind him that he is not alone,
Allah is with him at all times. For a believer this thought is
easily acceptable and by this thought, his anxiety is reduced.
He should have belief that time of death is fixed (Chapter 7,
verse 34) “And every nation has its appointed term; when their
term is reached, neither can they delay it nor can they advance
it an hour (or a moment).” When time of death comes it is not
postponed or preponed even by a second. This thought helps in
avoiding negative thoughts of death whenever he gets
palpitations.

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He was also told the incidence of Prophet
Mohammad (PBUH) when he traveled from Makkah
to Madina with Hazrat Abubaker (RA). Enemies of
believers (unbelievers) could not harm them as the
Prophet (PBUH) always used to recite “La Tahzen!
Innallahe Maana!”
(‘Do not grieve, Allah is with us’: Chapter 9, verse no.
40). Thus they reached Madinah safely, remembering
Allah on their way. This incident helps a believer to
think that Allah is always with him so he should not
depend on any person or thing to reduce anxiety. The
verse from Holy Quran is added, “Do they not get
tranquility by remembering Allah.” (Chapter 13, verse
no.28)
QURANIC TEACHINGS
 First thing done was removal of misconcepts about Jinn effect, in light

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of Holy Quraan and Sunnah which were acceptable to patient.
As his symptoms had religious coloring and had misconcepts about
different aspects of religious teachings they were corrected in light of
Holy Quraan and Sunnah in First session hence he got 50% relief in
first session only.
In second session he was explained about exposure and response
prevention and was given intensive exposure in that session he showed
70% improvement.
In third and fourth sessions his behavior and cognitive correction was
reinforced and he showed further improvement up to 90%. This all was
done (after hospitalization) in period of 6 days.
He was continued on same medications as before.
On follow up after one week he reported 95 % improvement.
Cognitive Model
AUTOMATIC THOUGHT: I have committed sin
MEANING OF AUTOMATIC THOUGHT: I will go to hell.
EMOTION: Sadness.
BEHAVIOR: Isolation.
Rational perspective
ALTERNATIVE THOUGHT SUGGESTED BY
THERAPIST: Nothing happens if one
goes to hell.
RESPONSE OF PATIENT: More anxiety, more sadness.
BEHAVIOR: Rejected treatment.
Quranic Perspective
 In the light of religious knowledge, she was reminded that
she was an Alima (an Islamic scholar) and the Holy Quran
mentions that if you ask for forgiveness from the bottom of
your heart, you will be granted forgiveness & sent to heaven
(Insha Allah). Chapter 4(Al- Nisa) of the Holy Quran says
(verse no.106) “And seek the Forgiveness of Allâh, certainly,
 Allâh is Ever Oft Forgiving, Most Merciful.”
 And verse no. 110 of Chapter 4 says, “And whoever does evil
or wrongs himself but afterwards seeks Allâh's Forgiveness,
he will find Allâh Oft Forgiving, Most Merciful.”
 Being a person with strong religious orientation, she was
convinced with the idea.
RESPONSE OF PATIENT
As his symptoms had religious coloring and had
misconcepts about different aspects of religious teachings
they were corrected in light of Holy Quraan and Sunnah in
First session hence he got 50% relief in first session only.
In second session he was explained about exposure and
response prevention and was given intensive exposure in
that session he showed 70% improvement.
In third and fourth sessions his behavior and cognitive
correction was reinforced and he showed further
improvement up to 90%. This all was done (after
hospitalization) in period of 6 days.
Psychotherapy can be used ..
1. Before starting treatment
2. During the treatment
3. After treatment
Psychotherapy before Treatment
1. To remove misconcepts about illness.
Verily, he and Qabiluhu (his soldiers from the jinn or his tribe) see
you from where you cannot see them. Verily, We made the Shayatin
(devils) Auliya (protectors and helpers) for those who believe not .
(QS7. Al A'raaf ayat 27)
2. To motivate for treatment.
Psychotherapy during Treatment
 To improve quality of life during treatment.
 To increase sense of well being.
 To increase acceptability of illness.
Psychotherapy after Treatment
1. To prevent relapse
2. To reduce stress
Hadith, Best of act is moderation. (Bukhari)
Stress management, in the light of Qur’an.
ُ
 ‫يم‬
‫ظ‬
‫ع‬
‫ق‬
‫ك َل َع َل ٰى ُخل‬
ِ
َ
َ ‫َوإِ َّن‬
ٍ
ٍ
Indeed, you are of great moral character. (68:4)
Common teachings from
The Nobel Quran used in psychotherapy

Moderation
 Suicide prevention
 Addiction prevention
 Violence prevention
 STD prevention
 Behavior with old parents
 Anger management
 Good deeds
 Patience
 Scientific attitude
 Accountability as per ability
The Book
“The Noble Qur’an and Psychotherapy”
is available for FREE download on
www.mentalhealthcenterindia.com
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Noble Qur*aan and Psychotherapy