Evil Eye, Jinn Possession, and Mental Health Issues

Evil Eye, Jinn Possession, and  Mental Health Issues

Evil Eye, Jinn Possession, and Mental Health Issues raises awareness of the cultural
considerations, religion and spirituality involved in the assessment of Muslim
patients with mental health problems. The belief that Jinn spirits can cause
mental illness in humans through affliction or possession is widely accepted
among Muslims, meaning this belief is a crucial, but frequently overlooked,
aspect of mental health problems with Muslim patients in psychiatric care. This
book explores the nature of such beliefs, their relationship to mental health and
the reasons for their importance in clinical practice.

The book argues that it is vital to consider mental disorders as a multifactorial
affair, in which spiritual, social, psychological and physical factors may all play a
role. It suggests differential diagnostic skills may have an important part to play
in offering help to those who believe their problems are caused by possession,
and provides accessible literature on clinical issues and practice, interventions,
management and evidence-based practice to help health workers achieve a
better understanding of Muslim beliefs about possession and how to work with
patients that hold such beliefs

.
Evil Eye, Jinn Possession, and Mental Health Issues is an essential manual for
mental health professionals, social workers and psychologists. It should also be
of interest to academics and students in the healthcare sciences.
G. Hussein Rassool is currently Professor of Islamic Psychology, Dean for
the Faculty of Liberal Arts and Sciences, Director of Research & Publications
and Head of the Psychology Department at the International Open University
(Islamic Online University).

Dedicated to Isra Oya bint Adam Ali Hussein Ibn
Hussein Ibn Hassim Ibn Sahaduth Ibn Rosool Ibn Olee
Al Mauritiusy, Asiyah Maryam, Idrees Khattab, Adam
Ali Hussein, Reshad Hassan, Yasmin Soraya, Bee Bee
Mariam, Bibi Safian and Hassim.

Prophet Muhammad  said:

No Muslim is touched by any worry, or sadness, and says: O
Allah, I am Your slave, son of Your slave, son of Your female slave,
my forelock is in Your hand, Your command over me is forever
executed and Your decree over me is just. I ask You by every
Name belonging to You which You named Yourself with, or
revealed in Your Book, or You taught to any of Your creation, or
You have preserved in the knowledge of the unseen with You,
that You make the Qur’an the life of my heart and the light of
my breast, and a departure for my sorrow and a release for my
anxiety.

(Musnad Ahmad # 1/391 and Al-Albani declared it Sahih)

PART I

Context and background

1 Fundamentals of Islamic faith
2 Psychosocial issues within Islamic communities
3 Culture, religion and mental health
4 Perception and somatisation of mental health problems
5 Islamic bioethics, law and mental health
6 Islamic perspective on spiritual and mental health

PART II

Evil eye and Possession Syndrome

7 Evil eye and envy in Islam
8 Evil eye: diagnosis, symptoms and protections
9 The world of Jinn
10 Existence and types of Jinn: evidence from the Qur’an,  Sunnah and scholars
11 Dissociative disorders and Jinn possession

12 Obsessive-compulsive disorder: Islamic manifestations
13 Typology of Waswâs al-Qahri (overwhelming whisperings)
14 Magic, witchcraft and demonic possession from an Islamic perspective
15 Categories and idiosyncrasies of magic and witchcraft

PART III

Prevention, therapeutic and spiritual interventions

16 Understanding the Muslim patient: a framework for assessment and diagnosis
17 Therapeutic interventions: spiritual dimensions
18 Prevention and protection from evil eye, Jinn possession and witchcraft
19 Spiritual interventions with evil eye, Jinn possession and witchcraft
20 Islamic-based cognitive behavioural therapies and spiritual interventions with Waswâs al-Qahri (obsessive-compulsive disorder)
21 Spiritual interventions with Waswâs al-Qahri
22 Islamic counselling: the Dodo Bird revival
23 Case reports of evil eye, Jinn possession and witchcraft
24 Collaboration with traditional healers, faith leaders and
mental health workers
25 Facing the challenges: strategies and solutions

Index

Figure

22.1 Islamic counselling practice model

Tables

8.1 Signs and symptoms of evil eye
8.2 Sheikh Khalid Al-Hibshi’s effects of evil eye
9.1 Similarities and differences between humans and Jinn
11.1 Types of dissociative disorders
11.2 Symptoms of Jinn possession
11.3 Summary of symptoms of Jinn possession from Islamic scholars and healers
12.1 Examples of obsessions and compulsions
12.2 Presentations of Scrupulosity
13.1 Common obsessions in Muslims
13.2 Common compulsions in Muslims
13.3 Suggested criteria for diagnosing Waswâs al-Qahri
15.1 The types, aims and symptoms of Sihr
16.1 Principles of assessment of Muslim patients with mental health problems
16.2 Sample questions on spirituality-religiosity
16.3 Symptoms for diagnosis of evil eye and Jinn possession
17.1 Do-it-yourself Ruqyah
17.2 Violations in performing Ruqyah
18.1 Ibn Qayyim: ten things for combatting evil eye and envy
18.2 Protective measures against devils and Jinn
19.1 Therapeutic interventions with Jinn possession and witchcraft
20.1 Cognitive statements modified with Islamic tenets
22.1 Differences between counselling and Islamic counselling
22.2 Stages of Rassool’s Islamic counselling practice model
24.1 A summary of barriers in utilisation of psychological services
25.1 Strategies for dealing with challenges of mental health from an Islamic perspective

Illustrations

Evil Eye, Jinn Possession, and Mental Health Issues: An Islamic Perspective aims to
raise awareness of the cultural considerations, religion and spirituality involved
in the assessment and treatment interventions of Muslim patients with mental
health problems.

In recent years, there has been much publicity about Jinn possession, the evil
eye and black magic in many parts of the Muslim world. The belief that Jinn
can cause mental disorder in humans through affliction or possession is widely
accepted among Muslims. This means that belief in evil eye, Jinn and witchcraft
possession is a crucial, but frequently overlooked, aspect of psycho-spiritual
and supernatural problems with Muslim patients in psychiatric care. This book
explores the nature of such beliefs, their relationship to mental health and the
reasons for their importance in clinical practice.

Muslims have a different worldview of mental health and illness and their
explanatory models of illness causation in relation to mental disorders may not
always be medically oriented. A Muslim patient may believe that their illness
is caused by possession and it is tempting to dismiss this as a spiritual problem.
Evil eye, Jinn possession and black magic are essentially a spiritual problem, but
mental disorders are a multifactorial affair, in which spiritual, social, psychological
and physical factors may all play an aetiological role. The relationships
between these concepts are therefore complex. It would seem reasonable to
argue that Jinn and witchcraft possession may be an aetiological factor in some
cases of mental health problems or psychiatric disorders, but it may also be an
aetiological factor in some non-psychiatric conditions. In other cases, it may be
encountered in the absence of psychiatric or medical disorders.

Differential diagnostic skills may have a part to play in offering help to those
whose problems could be of Possession Syndrome, culture-bound syndrome or
medical/psychiatric origin. Even though Jinn possession, witchcraft and effects
of evil eye are common and cause great suffering in every part of the world
amongst Muslim patients, many health workers have a limited understanding
about the issues of the Possession Syndrome: spirit possession, Jinn possession,
black magic and the evil eye and their relationships with mental health problems
and psychiatric disorders. In addition, health and social care workers are
less comfortable in dealing with both mental health problems and supernatural
possessions. However, if one listens to the symptoms for those affected by the
issues above, one may notice that many of them are the same as those symptoms
of certain mental disorders mentioned in the latest edition of the Diagnostic
and Statistical Manual of Mental Disorders (DSM-V).

This book provides accessible literature on the context, clinical issues and
practice, interventions, management and evidence-based practice to help health
workers achieve a better understanding of Muslim beliefs about possession and
how to work with patients that hold such beliefs. This makes it an essential
manual for mental health professionals, social workers and psychologists. It
should also be of interest to academics and students in the healthcare sciences.
The essence of this book is based on the following notions:

• The fundamental of Islam as a religion is based on the Oneness of God.
• The source of knowledge is based on the Noble Qur’an and Hadith (Ahl as-Sunnah wa’l-Jamā’ah).
• Muslims believe that cures come solely from Allah (God) but seeking treatment
for psychological and spiritual health does not conflict with seeking help from Allah.
• Islam takes a holistic approach to health. Physical, psychological, social,
emotional and spiritual health cannot be separated.
• There is wide consensus amongst Muslim scholars that psychiatric or psychological
disorders are legitimate medical conditions that is distinct from
illnesses of a supernatural nature.
• Evil eye, Jinn possession and witchcraft are a crucial, but sometimes overlooked
aspect of mental health problems with Muslim patients in psychiatric care.
• Evil eye, Jinn possession and black magic are essentially a psycho-spiritual problem.
• Muslims have a different worldview or perception of mental health and
illness. There is a strong belief that evil eye, Jinn possession and witchcraft
could cause physical and mental health problems.
• Counselling, in the Islamic context, is an act of shared spirituality between
Islamic counsellor, where the nature of the shared spirituality is fluid,
depending on the client’s psychological and spiritual needs.
• Emerging cultural competence in mental health services is aiming to make
the services more responsive to the needs of the Muslim communities.

It is a sign of respect that Muslims would utter or repeat the words ‘Peace
and Blessing Be Upon Him’ (PBUH) after hearing (or writing) the name of
Prophet Muhammad .   Bismillah Ar Rahman Ar Raheem
All Praise is due to Allah, and may the peace and blessings of Allah be upon our
Prophet Muhammad ( ) his family and his companions.

I would like to thank the staff at Routledge for their valuable and constructive
suggestions during the development of the proposal and during the process
of writing and publishing. It is with immense gratitude that I acknowledge
the support and help from colleagues and students from the Islamic Online
University, I would like to acknowledge the contributions of my teachers who
enabled me, through my own reflective practices, to understand Islam and their
guidance to follow the right path. I am thankful to my beloved parents, Bibi
Safian and Hassim who taught me the value of education. I am forever grateful
to Mariam for her unconditional support and encouragement to pursue my
interests and for her tolerance for my periodic quest for seclusion to make this
book a reality. I owe my gratitude to my family, including: Asiyah Maryam bint
Adam Ali Hussein Ibn Hussein Ibn Hassim Ibn Sahaduth Ibn Rosool Al Mauritiusy,
Adam Ali Hussein, Reshad Hasan, Yasmin Soraya, Isra Oya and Idrees
Khattab for their unconditional love and for being here.

I would also like to show my gratitude to my patients and students for teaching
me about mental health and Possession Syndrome, and those individuals
who contributed to the case reports. Thanks also go to all my brothers at Al
Mufarideen for their friendships.

Finally, whatever benefits and correctness you find within this book are out
of the Grace of Allah, Alone and whatever mistakes you find are mine alone.
I pray to Allah to forgive me for any unintentional shortcomings regarding the
contents of this book and to make this humble effort helpful and fruitful to any
interested parties.

Whatever of good befalls you, it is from Allah; and whatever of ill befalls you, it is
from yourself.

Introduction

Islam is a monotheistic, world religion whose constituents include a vast range
of races, nationalities and cultures across the globe united by their common
Islamic faith. Islam that includes beliefs, values and core practices. It is considered
one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity.
Islam is an Arabic term, which translated literally means ‘surrender’ or ‘submission’
and the term reflects the essence and the central core of Islam, which is
the submission to the will of God. The same Arabic root word gives us “Salaam
alaykum” (“Peace be with you”), the universal Muslim greeting. Islam is both
a religion and a complete way of life based on the guidance of God from the
Noble Qur’an and teachings and practices of the Prophet Muhammad ( )
(Peace and blessing be upon him).

Hence, a Muslim is a person who submits to the will of God, or a follower of Islam. However, in the West, there is an orientalist misperception or negative perception about Islam and this is associated
with overt or covert hostility, fear, hatred, prejudice toward Islam and Muslims
which have given rise to microaggressions and Islamophobia. This chapter will
enable the reader to have a basic understanding of the principles of the Islamic
faith, Islamic culture, beliefs and practices.

Global Islam and diversity

There is great diversity in the ethnic composition of Muslims migrants in Western
and Northern Europe, North America and Australasia. The increasingly
visible presence of different ethnic groups in specific countries is the result of
different politico-social and economic factors including forced migration, post decolonisation
migration patterns, labour needs, asylum seekers, refugee flows
from war-torn countries (Amnesty International, 2012); and regional conflicts
and fleeing ‘ethnic cleansing’.” The wide diversity of social, socioeconomic,
ethnic and religious backgrounds among the Muslim population influences
explanatory models of illness, coping mechanisms and help-seeking behaviour.
It is important that health and social care professionals have an awareness of this
heterogeneous group in order to provide culturally congruent and appropriate
care and management.

Nearly one-fourth of the world’s population today is Muslim and the total
Muslim population is over 1.62 billion followers worldwide, reaching 2.2 billion
in 2030 (Pew Forum on Religion & Public Life, 2011). The largest number
of Muslims live in the Asia-Pacific region (about 60%), 43.3% live in Africa and
fewer than 20% of Muslims live in the Middle East and North Africa. Countries
with a significant majority of Muslim populations (about 99.5% or more of the
native populations) include Bahrain, Comoros, Kuwait, Maldives, Mauritania,
Mayotte, Morocco, Oman, Qatar, Somalia, Saudi Arabia, Tunisia, United Arab
Emirates, Western Sahara, and Yemen (Adherents.com). Muslims will remain
relatively small but significant minorities in Europe and the Americas, but they
are expected to constitute a growing share of the total population in these
regions. The United Kingdom (UK) has a long history of contact with Muslims,
with links forged from the Middle Ages onward (The Muslim Council of
Britain, 2002).

A considerable share of Muslims living in Switzerland is from former Yugoslavia,
whereas the biggest groups of Muslims in Catalonia (Spain) are originally
from Algeria, Mali, Morocco, Pakistan and Senegal. Muslims from Iran and Iraq
are relatively numerous in the Scandinavian countries of Sweden, Norway and
Denmark, if compared with other European countries (Amnesty International,
2012). The top countries of origin for Muslim immigrants to the United States
(US) in 2009 were from Pakistan and Bangladesh. In Canada, Muslims make
up about 3.2% of the population and Islam is the fastest growing religion in
Canada (National Household Survey (2011). In Australia, 2.2% of the total Australian
population were Muslims, making it the third largest religious grouping,
after Christianity and Buddhism.

Mental health and service provision

With the growth of Muslims globally and the rise of Muslim migrants in different
countries, there has been a corresponding rise in the need for mental health
service provision and delivery as a result of the psychosocial effects of migration,
prejudice, discrimination, Islamophobia and microaggressions. Muslims, beside
dealing with day-to-day life stressors, also have the responsibility of defending
basic religious rights and values as being normal and acceptable (Podikunju-
Hussain, 2006). In addition, for indigenous Muslims, there are added psychological
problems including the lack of family support; the presence of tensions
in the family when conflicting core ethnic values between parents and children
emerge (for example, relations with the opposite sex, career decisions, and other
social values); prejudice or discrimination in the workplace or in the society;
and racism (Das and Kemp, 1997).

More health and social practitioners are coming into contact with Muslim
patients but due to the lack of cultural competence, find themselves at
a loss to intervene effectively with Muslim patients. Despite the extent and
nature of mental health problems in the Islamic community, most Western or
Eurocentric-oriented practitioners are not fully cognisant of Islamic values and
beliefs, or the conceptions of mental health problems from the worldview of
the Muslim patients. Moreover, the Muslims’ perception of mental health problems
is based on traditional beliefs that include spiritual and supernatural origins
for mental illness. Haque and Kamil (2012) uphold the view that the “lack
of knowledge about the beliefs and values of a religious group that is under
continuous scrutiny can be problematic within a clinical setting, especially in
light of the potential importance spirituality may have for a client” (p. 3). Many
Muslims with psychosocial and psychiatric disorders are reluctant to seek help
from mental health professionals. There is evidence to suggest Muslims are
reluctant to seek professional help because they consider it debasing or inappropriate
to speak of one’s troubles to strangers; professionals are perceived as
being stereotyped and being culturally insensitive to their needs (Moshtagh and
Dezhkam, 2004); they want their concerns addressed from a religious viewpoint
(Abdullah, 2007; Podikunju-Hussain, 2006) and express a hesitancy to
trust mental health professionals, fearing that their Islamic values may not be
respected (Dwairy, 2006; Hedayat-Diba, 2000; Hodge, 2005; Mohamed, 1996).
Consequently, it is important for mental health practitioners to be culturally
sensitive to the patients’ beliefs, values and practices of Islam and to have an
awareness of the impact of these on the psychological well-being of Muslims.
This would enhance the rapport and therapeutic relationship between the client
and the practitioner and lead to the provision of culturally appropriate
intervention strategies

Islam is not a new religion, but is the continuation of the religion of our
patriarch Abraham focusing on monotheistic belief. In the traditional sense,
Islam connotes the one true divine religion, taught to mankind by a series of
Prophets, some of whom brought a revealed book. Such were the Torah, the
Psalms and the Gospel, brought by the Prophets Moses (Musa), David (Dawud)
and Jesus (Eesa). Prophet Muhammad ( ) was the last and greatest of the
Prophets. The Noble book, the Qur’an, completes and supersedes all previous
revelations. Christianity and Judaism like Islam believe in the ‘oneness’ of God,
and go back to the Patriarch Abraham; the Prophets are directly descended
from his sons (Morgan, 2010). Islam has at its core a simple message that applies
to all human beings. Islam tolerates other beliefs as it is one function of Islamic
law to protect the privileged status of minorities, and this is why non-Muslim
places of worship have flourished all over the Islamic world. History provides
many examples of Muslim tolerance towards other faiths. The Constitution of
Medina (S.ah. īfat al-Madīnah) is the earliest known written constitution in the
world. To this effect, it instituted a number of rights and responsibilities of the
Muslim, Jewish and pagan communities of Medina (Saudi Arabia), bringing
them within the fold of one community-the ‘Ummah’.”

The Qur’an, the last revealed Word of God, is the prime source of every
Muslim’s faith and practice. The Qur’an is a record of the exact words revealed
by God through the Angel Gabriel to the Prophet Muhammad, recited by him
and immediately memorised and recorded by large numbers of his companions.
There are 114 chapters in the Qur’an, which is written in classical Arabic.
All the chapters except one begin with the sentence ‘Bismillah ir Rahman ir
Raheem,’ ‘In the name of Allah, the Entirely Merciful, the Especially Merciful.’
The longest chapter of the Qur’an is Surah Baqarah (The Cow) with 286
verses and the shortest is Surah Al-Kawthar (abundance) which has 3 verses. The
Qur’an includes the history of mankind from the creation and addresses rules
for everyday social life like marriage issues, divorce, personal rights, inheritance,
charity to the poor, importance of brotherhood and community, social justice,
proper human conduct, dealing with ecological issues and an equitable economic
system. In addition to the Qur’an, there are the Sunnah (the practices
and examples of the Prophet) and Hadith. A Hadith is a reliably transmitted
report of what the Prophet said, did, or approved. Belief in the Sunnah is part
of the Islamic faith.

The five pillars of Islam

The obligations of Muslims are known as the five pillars of Islam that all Muslims
around the world will follow in relation to their daily activities, lifestyle
and practices. The model framework of Muslims’ lifestyle and practices are:
Shahadah, prayer (Salah), self-purification (Zakat), Fasting (Ramadhan) and pilgrimage
(Hajj) to Makkah. The most important fundamental teaching of Islam
is belief in the Oneness of God – this is termed Tawheed.

• Shahadah, the first Article of Faith: “I bear witness that there is no god but
Allah and I bear witness that Muhammad is his servant and messenger.”
In fact, there is no one worthy of worship except Allah. This simple yet
profound statement expresses a Muslim’s complete acceptance of, and total
commitment to Islam.
• Salah, prayer, is the second pillar. There are obligatory prayers that are performed
five times a day at designated times. The Islamic faith is based on
the belief that individuals have a direct relationship with God. In addition,
Friday congregational service is also required. Although Salah can be performed
alone, it is meritorious to perform it with another or with a group.
It is permissible to pray at home, at work or even outdoors; however it is
recommended that Muslims perform Salah in a mosque.
• Zakat means purification and growth. Our wealth, held by human beings
in trust, is purified by setting aside a proportion for those in need. Zakat
Fundamentals of Islamic faith 7
is calculated individually and involves the payment each year of a fixed
proportion of their wealth to the needy and poor. This provides guidelines
for the provision of social justice, positive human behaviour and an
equitable socioeconomic system. One of the Hadith (saying) of Prophet
Muhammad ( ) relating to charity is that “The wealth of a servant
is never decreased by paying charity.” (Muslim). The Zakat is equal to
2.5 percent of an individual’s total net worth, excluding obligations and
family expenses.
• Sawm, fasting during the Holy month of Ramadhan, is the fourth pillar
of Islam. Every year during the month of Ramadhan, Muslims fast from
first daylight until sunset, abstaining from eating, drinking and sexual relations.
Although the fast is beneficial for health, it is regarded spiritually
as a method of self-purification. The spiritual dimension involves reflective
practices, increased prayers and having positive thought towards other
people and remembering Allah in all thoughts and actions. Ramadhan, the
month during which the Holy Qur’an was revealed to the Prophet Muhammad,
begins with the sighting of the new moon, after which abstention
from eating, drinking and other sensual pleasures is obligatory from dawn
to sunset. The end of Ramadhan is observed by three days of celebration
called Eid Al-Fitr, the feast of the breaking of the fast. Customarily, it is
a time for a family reunion and the favoured holiday for children who
receive new clothing and gifts.
• Hajj, the pilgrimage to Makkah, is the fifth pillar and the most significant
manifestation of Islamic faith and unity in the world. The annual pilgrimage
to the Hajj in Makkah, Kingdom of Saudi Arabia, is an obligation for
all Muslims once in a lifetime. However, there are conditions such as only
those individuals who are physically and financially able are allowed to
perform it. The Hajj rituals take place in the 12th month of the Islamic year
(based on the Lunar system, Islamic Year 1420 = CE 2000). The pilgrims
wear simple garments, which strip away status, distinctions of class, culture
and colour, so that all individuals stand equal before Allah.

In a Hadith, the Messenger of Allah ( ) said:
Islam is to testify that there is no god but Allah and Muhammad is the messenger
of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan,
and to make the pilgrimage to the House if you are able to do so. He said:

“You have spoken rightly,” Jebreel (Gabriel).  (Muslim cited in Zarabozo, 2008)

The five pillars of Islam define the basic identity of Muslims, their faith, beliefs
and practices, and bind together a worldwide community of believers into a
fellowship of shared values and concerns.

There is a great diversity of cultures in Muslim communities in different parts
of the world even though a significant majority share the same religious values
and practices. However, the attitudes and behaviours of some Muslims are often
shaped by cultural practices which may or may not be in concordance with
basic Islamic religious practices. Philips (2007) suggested that “the Islam being
practices in much of the Muslim world today may be referred to as Cultural
Islam. The main feature of this version of Islam is the blind following of local
traditions” (p. 33). There are Muslims who identify as a Muslim by name and
adhering to certain rituals but adopt Western-oriented lifestyles and behaviours
(emotional, cognitive and behavioural). However, these Muslims “are perceived
in the Western world by Eurocentric and orientalist as being ‘acculturated’ or
‘integrated’ Muslims and most welcomed by politicians and non-Muslims, and
popularised by the mass media” (Rassool, 2016, p. 10).

The Islamic culture has roots in authentic Islamic traditions based on the
Qur’an and Sunnah (traditions). Generally, religious or Islamic practices include
all the practices that dominate every aspect of the individual’s life and behaviours.
There are matters, rulings and decrees in this collectivist society which
concern virtually all facets of one’s personal, family and the civil society including
God-centred or theocentric and strictly Tawheed (monotheism); welfare and
society; morals and manners; modesty in dress and behaviour; care of children
and elderly; racism and prejudice; dietary rules; marriage and family kinship;
defending Islamic values and beliefs; social justice; dealing with environmental
issues, relations with non-Muslims; seeking knowledge; and facing trials and
tribulations. Islam expects its followers at a minimum, to strike a balance by
being mindful of their duties to Allah and to others and by fulfilling the obligations
of, and enjoying this life. It is narrated that there is a need to “Always
adopt a middle, moderate, regular course, whereby you will reach your target
(of paradise)” (Bukhari).

Islamic culture, beliefs and practices are based on the following characteristics
and issues:

• Islamic culture is theocentric and based on the unicity and oneness of
God (Tawheed). The fundamental principles include belief in Allah, and His
existence, belief in the angels, belief in the Books, belief in the Messengers,
belief in the last Day (Judgment), and belief in the destiny (Qadar). The
‘Five Pillars’ of Islam are the foundation of Islamic life.
• Dignity and morality are at the core of Islam. These include truthfulness,
honesty, modesty (Haya’), and cleanliness or (Taharah). There is an emphasis
on charity and generosity. It abhors public nudity, adultery, fornication,
homosexuality, gambling, or use of intoxicants, bribery, forgery, usury,
backbiting, gossiping, slandering, hoarding, destruction of property and
environment, and cruelty to animals.
• Modesty in dress and behaviour: Muslims should wear decent and dignified
dress. Men should cover their body from their navel to their knees, and
woman should cover their entire body except for their face and hands.
• Islam promotes egalitarianism, tolerance and brotherhood. Islam emphasises
that all people are equal and reject any ethnic bias or racialism; and is
tolerant of people of all faiths. Fraternity in faith is common regardless of
the geographic boundaries. The society is responsible for the welfare of an
individual-community obligation (Fard al-kifaya).
• Islam is family-oriented and is a strong advocate of marriage and is a moral
safeguard as well as a social building block. Furthermore, marriage is the
only valid or halal way to indulge in intimacy between a man and a woman.
Caring for one’s children or parents is considered an honour and blessing.
• Islamic promotes healthy eating. Islamic dietary laws provide direction on
what is to be considered halal (lawful) and haram (unlawful). Food hygiene
is part of the Islamic dietary law.
• Islam promotes learning and encourages the seeking of knowledge. Islamic
culture promotes good art, architecture, aesthetics, health, healthy environment
and halal entertainment.
• Islamic emphasises promoting good things with wisdom and patience.
There is a belief in inviting or calling all people to Islam without coercion.
• The relationship and collaboration with non-Muslims are encouraged and
should only be avoided when it becomes harmful for Muslims.

Conclusion

This chapter has considered the fundamentals of Islam as a religion, the global
Muslim and diversity, and the five pillars of Islam and Islamic culture, beliefs
and practices. The mismatch of values, customs and practices in many social
and cultural domains places psychological strains on Muslims over and above
those experienced by their host populations.

Muslims are exposed to multiple discriminations as compared to other minority groups. In addition to the
psychosocial issues they faced, Muslims are also subjected to social isolation,
discrimination, racism, poor housing conditions, lowered employment status
and poor educational opportunities which are related to mental health problems.
Specific challenges in migrant mental health include language difficulties,
problems with adaptation, acculturation, intergenerational conflict and social
exclusion from mainstream society (Kirmayer et al., 2011). With the significant
growth of the Muslim population, both indigenous and migrants, in many
Western countries, there exists a corresponding increase in the need for access
to mental health services and delivery. Studies have showed that many Muslims
are hesitant to seek help from the mental health professionals in Western countries
(Hedayat-Diba, 2000; Hodge, 2005) even when mainstream agencies offer
a full complement of mental health services (Basit and Hamid, 2010). However,
it is important to note that that people have resources and assets that protect
against mental health and psychosocial issues (IASC, 2007).

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