STUDENT NAME: Abass Gbla

STUDENT ID: 10102295

COURSE NAME/CODE: Islamic Psychology 101 (PSY 101)

ASSIGNMENT QUESTION: Life has been determined by Allah to be an

experience of tests and tribulations. Discuss how
religious coping can be an effective tool in dealing
with trauma. Support your answer with evidence
from psychological research and Islamic teachings.

ATTEMPT COUNT: 2
Introduction

This paper will attempt to discuss the effectiveness of religious coping as a

tool in dealing with trauma from a psychological research and Islamic perspective.

There are many means available for religious coping today in many Islamic

authentic sources such as the Holy Qur’an, Sunnah and other Islamic customs as

well as the contemporary means. The unique aspect of it all is to combine the

Islamic core principles relating to helping people in a manner that tackles apparent

inadequacies in the open service offered to Muslims. Therefore, it is suitable to

discover the influence of Islamic belief and practices on human’s relationship with

Allah, his relationship with mankind, his way of coping with adversity in his daily

lives. Faith or belief induces the way we view and relate to Allah; and how religion is

utilized to cope with intricate life situations.

The effectiveness of religious coping as a tool in dealing with trauma from

psychological evidence and Islamic teachings.

Trials and tribulations are predestined by Allah and were bound to happen

in our worldly lives. Allah says:

Every soul will taste death. And We test you with evil and with good as trial; and to

Us you will be returned. (Qur’an 21: 35).

 The theory of religious coping in psychology is religiously referred as

emotional, cognitive or behavioral responses to stress, consisting of various

techniques and tasks as well as good and bad features.

Further interpreted as coping reactions to stress in so far as they function as

obtainable and convincing familiarized structures, especially when stressors test

“the frontiers of individual powers” (Pargament, 1997 p. 310). Religion can make

available a structure for understanding emotional and physical affliction and can

make easy firmness or acceptance in the face of stressors. Religious coping can

function many purposes, including achieving meaning in life, nearness to Allah,

peace, hope, association to others, self-development, and personal restraint

(Pargament, 1997).

Religion has been outlined to have seriously affected the way humans

behave. It is the groundwork of individual’s behavior which shapes the shared

social and mutual behavior. It has an effect on spiritual or religious coping approach

which plays a major role in plunging problems faced by the individual (Raiya, et al.,

2010). According to Corsini (2009), important negative events in life are likely to

trigger the affection of an individual to a certain belief structure. In such instances,

Allah may be viewed as a secure base developed for coping. He has also promised

to make a way out for people, the closer you are to him. Allah mentioned in the

Qur’an:
And He provides for him from (sources) he never could imagine. And if any one

puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish

his purpose: verily, for all things has Allah appointed a due proportion.

(Qur’an 65:3).

Our religious beliefs are of specific concerns, as they influence how we

appraise stressors and assess their perceived sources for coping (Pargament,

1997). From the perspective of Islam, it differs from what was hypothesized by

Pargament (1997), Corsini (2009) and other western psychologists. It has a single

effect on the Muslims in common, and other factions that need unusual assistance

in particular. The general religious areas and communities also play major roles in

this regard.

One of the secular psychologists Badri (1979), in his view set forward

theories that are accepted in counseling, psychotherapy, and other aiding careers,

concerning human character, motivation and behavior in several ways opposed to

our Islamic principles. Despondently, forwent of improved alternatives, these

hypothesis and their applications are readily accepted by Muslims, which sadly lead

lots of them to consciously or unconsciously believe theories and practices that are,

to say the least, incompatible for application particularly on Muslims. However it is

imperative for the Muslim psychotherapists, counselors, psychologists not to focus

exclusively on the adaptation of these open theories, rather Muslim professionals in

the field of psychology must develop their individual theories and methods based on

uniqueness and assurance (Badri, 1979). Miskawayh (1968) state those individual
who seek out to protect the health of the soul require to seek knowledge

(hypothetical part) and to put into practice the knowledge (matter-of-fact) by him.

Our belief systems precisely show methods for coping or dealing with trauma

and adversity, and may as well function as a basis for emotional vigor. The most

important aspect of it all is through avoidance or anticipation of the setbacks, which

from an Islamic perspective; function as a self- evaluation or test out and keep

upright the approaches we adopt as Muslims to improve ourselves. In the study of

“al-Balkhi” he relates: “In order to impede difficulty, one should reflect on emotional

as well as natural causes, as an distinction in either area may well result in mental

warning signs and ailment” (Haque, 2004) as cited in (Shiva Khalili et, al., 2002):

“Fear and anxiety, anger and aggression, sadness and depression and

obsessions”.

“Lack of faith will lead to negative personality which is the symptom of mental

illness” (Raba, 2001). In either cases, the responsibility for improving or avert the

dilemma lies with the individual to take a proactive step in order to boast a firm faith

and better his relationship with Allah and mankind in general. In addition to that, be

on familiar terms with the purpose of life or the rationale Allah created man on this

earth, safeguarding the Islamic law and accomplishing the need could also be

practical in averting the difficulties.

The Islamic teachings have provided a guideline that could shape the moral

and ethical behavior of Muslims, in all facets of their lives. The religion of peace

(Islam) has been established to make available methods, for coping with adversity,

and could function as a foundation of enhanced self esteem and feelings of

usefulness. An excellent religious description like this illustrates the potential of

taking a progressive step which may possibly form value that may protect or help

self-esteem, by letting the individual with trauma or mental illness to recognize

Allah's love and acceptance, whilst they experience difficulties. Our religion of

peace (Islam) throughout ages has presented us a purpose and comprehensive

guide to life. There were multiple authentic Islamic sources regarding this claim.

Our difficulties are trials and tribulations from Allah which facilitate awaken our

spiritual side.

From an Islamic perspective, religious coping can be an effective tool in

dealing with trauma through our behavioral responses to refinement of the rooh

(soul), prayer (salah), tawakkul, Quranic recitation, supplication to Allah. This it can

be an effective religious coping tool in addressing traumatic problems, and

foundation of honorable virtue in Islam. Such desirable quality has directed human

beings to be resilient, in coping with their challenges in life.

Conclusion

Lessons learned from the Qur’an, Sunnah, and other authentic Islamic

sources should persuade us to accept that, trials and tribulations in our life have a

rationale. The basic principles of Islamic legislation entail upon the useful guide on

how we should institute our right of way, and deal with diverse conditions in life. In

particular, this give details how Islamic customs and faith will assist and persuade

the approach Muslims use to deal or handle with their problems.

References

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Interpersonal Events Experienced by Muslims Living in the United States Following

the 9/11 Attacks. Psychology of Religion and Spirituality, 1-14.

Ano, G. G. & Vasconcelles, E. B. (2005). Religious coping and psychological

adjustment to stress: A meta-analysis. Journal of Clinical Psychology, 61, 461–480.

Corsini, K. D. (2009). Examining the Relationship between Religious Coping

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