Indian J Psychiatry. 2013 Jan; 55(Suppl 2): S224–S230.
PMCID: PMC3705686
The Islamic prayer (Salah/Namaaz) and yoga togetherness in mental health
Copyright : © Indian Journal of Psychiatry
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Abstract
Religion
and its practices have been duly implicated in treating not only
problems related to medical health, rather, intervening and preventing
such problems as well. In the present article, the authors have reviewed
significance of the Islamic prayers (Salah/Namaaz) in healthcare in
general and mental health in particular. The nature, procedures,
practices and the benefits of Salah have been comprehensively described
and discussed. In addition, an attempt to combine yoga and its practices
with Salah has been made for intervening and preventing the problems of
mental health as an expeditious tool. In upshot, the clinicians in the
field of mental health care have been suggested to incorporate these two
viewpoints in their intervention program, at least, for the Muslim
patients for a more desirable outcome.
Keywords: Islam, mental health, salah, yoga
INTRODUCTION
In
an increasingly stress ridden and emotionally distraught world the need
for providing appropriate and adequate counseling and psychotherapy has
made the therapists look for novel and integrative approaches to meet
the challenge. In the course of the last century, psychotherapy has
evolved into a varied source of techniques and therapies to cater to the
problems of the new order where rapid progress in science and
technology has rendered life more of a materialistic meaning devoid of
mental peace and contentment.[1,2]
Attempts to draw from diverse sources such as alternative and
complementary treatment modalities, use of spiritual healing processes,
yoga, Reiki, etc., have yielded mixed results. Religion at large has
always been at hand to lend useful guidance to approach both the
physiological illnesses and psychological maladjustments.[3]
In this regard, counselors and therapists have looked up to religious
texts and acts of worship for help in their practice to address the
specific needs of religious minority patients where a spiritual approach
was more acceptable to the client. Major religions in the world have
contributed enormously to this process and resulting advancements in
therapeutic efficacy are widely documented.[4–6]
That
Islam as a major religion followed by well over a billion people has
made its impact in this aspect of alleviating physical and mental
afflictions among its followers is very obvious. The Indian
sub-continent is home for nearly half the world Muslim population.
Similarities in the socio-cultural practices and economic status in this
population, besides its remarkable religious coherence makes it a
really vast segment of the society that deserves to be treated as a
unit. Muslims in the sub-continent largely occupy the lower and middle
rungs of the social strata and therefore, a fair share of the
psychological and health problems as well. Traditionally conservative
family and religious values of this community serve as a formidable
barrier for openly seeking access to medical help, particularly for the
psychological maladjustments. Professional counseling and psychotherapy
as a mainstream solution to cognitive disorders in Muslim patients has
not been known in Islam as it is recognized in the western context,
however, the concept itself is not new.[7]
Attempts to integrate indigenous knowledge from religious practices in
Islam have resulted in increased awareness about its effectiveness and
application value to a wide range of human health problems. One of the
most basic and mandatory acts in Islamic tenets is the 5 times daily
obligatory prayer. Perhaps this act of worship alone can provide
solutions to most psychological and somatic problems in humans.[8,9]
Daily
prayer referred to as Salah in Arabic language is an act of worship
specific and unique to Islam both in its form and spirit. While the
English word prayer conveys a general meaning of supplication or
invocation, Salah is an act of submission to the Supreme Creator Allah
and is expressed in a specific and well defined physical act embodying
the spirit. This act of worship is ordained upon all Muslims as a duty
and is the second pillar of the faith. While the prescribed five daily
prayers are mandatory on all individuals post puberty as commanded in
the Holy Book “Verily, Salah is an obligation on the believers to be
observed at its appointed time.” (Qur’an 4:103), voluntary prayers in
excess of the above are highly encouraged and are recommended as a means
of turning to the divine help at times of personal grief and distress.
The second form of worship which is called Zikr, meaning meditation is
an individual act of remembering Allah at all times to glorify Him and
remain thankful for His mercy and beneficence. Through both these means
the Muslim individual seeks closeness to the Creator and attains inner
peace and tranquility Allah knows best His creation and thus says in the
Qur’an “Verily, man was created impatient, irritable when evil touches
him and niggardly when good touches him. Except for those devoted to
prayer those who remain constant in their prayers…” (70:19-23).
Several
reports on the application of prayers in psychotherapy illustrate the
positive outcome in the individuals exhibiting pathological symptoms
such as tension, anxiety, depression and anti-social tendencies.[10]
These studies have highlighted the efficacy of Salah as a cure to
mental distress when followed in the correct form and measure. Since
Salah is an act of submission to Allah, the believer puts his/her total
unconditional faith in the Lord and pleads for acceptance of the prayer
and grant him/her remission from the condition of ill health,
irrespective of its nature. Studies have proven that non-Muslim
participants merely going through the physical movements of Salah also
showed appreciable results from the exercise.[11] This observation is of significance for a comparative analysis of similar approaches from other religious practices.
Islam
is not only a religion but a complete way of life that provides a
comprehensive methodology for practice and solutions to problems of
mankind in the realms of spiritual, intellectual, and physical
challenges (“Verily, the prayer keeps one from the great sins and evil
deeds” Holy Qur’an 29:45). All such prescriptions in form and function
and the underlying philosophy are firmly rooted in the two authentic
texts namely the Holy Qur’an and the Hadith, the latter being the
teachings and sayings of the Prophet Mohammed (May peace and blessings
of Allah be upon him, PBUH). It is important to note that any attempt to
add or delete, modify or even try to interpret the procedure otherwise
is considered innovation and is strongly abhorred, to say the least. It
is this divine and pure nature of Islamic worship that lends it the
distinction of being unique and a spiritually enriching experience.
As
the second pillar of Islam, Salah is performed by all Muslims across
the globe in exactly the same manner and measure, at least the mandatory
five prayers. The steps and specific supplications are demonstrated by
example by the Holy Prophet Mohammed (PBUH) as mentioned in this Hadith
“Pray as you have seen me praying and when it is the time for the prayer
one of you should pronounce the Adhan and the oldest of you should lead
the prayer”. (Sahih Bukhari-Book 11: Call to prayers; Hadith 604). In
order to realize the far-reaching and deep-seated impact on the
attitude, behavior and life of a believer Salah must be understood
properly and exercised appropriately as given in the authentic texts.
This paper is an attempt to briefly outline the procedure and the
underlying philosophy of Salah such that it may be understood and
applied as an effective tool to mitigate psychological issues of Muslim
patients and possibly others as well by the therapists. Furthermore, we
shall try to seek similarities in the physical details of yet another
ritualistic act well recognized as a therapeutic tool – the Yoga.
Ablution – The purification and preparation
Any
act of worship in Islam requires the devotee to make an intention and
perform physical cleansing and ready himself spiritually. The term Wodu
broadly translates to ablution which Muslims perform before the salah by
washing their hands, face and feet in a specific order. This in itself
is an act of worship since it preconditions the person to perform a
serious and sacred duty. The Prophet (PBUH) has said that Wodu does not
only clean the person physically but also washes off his sins committed
by the washed parts through the dripping water as evident from this
Hadith-A Muslim who purifies (himself) and completes purification as
enjoined upon him by Allah and then offers the prayers, that will be
expiatious (of his sins he committed) between these (prayers). (Sahih
Muslim Book 2, Book of Purification-Hadith # 0444). Before every
mandatory salat or when one intends to recite the Holy Qur’an the Muslim
performs Wodu and thereby maintains a high level of physical
cleanliness and spiritual purity. The mind is put to rest from worldly
distractions and stress as the act of ablution conditions the psyche to
focus singularly on the act of obedience and submission to His will. By
commencing the salat with clean body and clear intention the worshiper
enters into a state of mind appropriate to communicate with Allah. This
is an exclusive act performed at least five times by the Muslims and has
scientifically been noted to relax the mind and reduce stress levels as
the spirituality overtakes any worldly concern.[12]
Niyyah – The intention
Expression
of intention called Niyyah in Arabic to perform the salat is an
essential precondition and is usually done within one's heart
appropriately for the Salah of the time. With the intention the
worshiper is committed to complete the action as prescribed and obey all
the rules therein in order that his prayer is accepted and rewarded.
Salah – The formal prayer
The
five mandatory salat are spread over various parts of the day in such a
way that the devotee is not only in contact with the Creator frequently
and receives peace and blessings as his reward but also experiences
physical well-being that has now been scientifically confirmed.[3,7,12]
Importance of Salah can be appreciated from the following Hadith-The
Messenger of Allah (peace be upon him and his progeny) said: “The first
thing that Allah made obligatory upon my Ummah was the five prayers; and
the first thing from their acts of worship that shall be taken up will
be the five prayers; and the first thing that they will be questioned
about will be the five prayers (Kanzul Ummal, Volume 7, Tradition
18859). Each prayer has a certain number of repetitive units called
Raka’a and a total of seventeen are prayed during the day. Each of the
physical and spiritual movements of salah demonstrated by the Prophet
Mohammed (PBUH) is accompanied by supplications to be recited in Arabic.
The practice of all Muslims following the prayers globally in exactly
the same manner and reciting the Qur’an in Arabic is unique to Islam and
reaffirms its strong message of equality and universal brotherhood.
A
brief look at each of the five prayers will illustrate this point. The
first prayer of the day is at dawn before sunrise comprising of two
units. Beginning the day with remembrance of Allah and seeking His
protection from all that is evil for the day and asking for His
benevolence tunes the attitude in the right direction and does wonders
to the heart and mind of the individual. The noon prayer of four raka’a
comes at a time when the individual is in the middle of his daily
activities. The welcome break from materialistic aspects of life gives
him an opportunity to return to God and seek guidance for righteous life
and prosperity. The physical activity breaks the monotony of chores he
is involved in besides being an excellent form of exercise. In the
afternoon or midway between noon and sunset, when the worldly
involvements are at a peak, the third prayer of four units befalls the
believer. Just when the mind and the body are stressed from the
pressures of daily involvements, the believer is rewarded once again
with spiritual as well as physical benefits of the prayer thus, an
opportunity to resume reenergized. The fourth salat is offered in three
units soon after the sunset when the day has folded successfully. It is
time to express gratitude to Allah for a well ended day and seek his
forgiveness for all sins. The four units of the night Salah are offered
about an hour and half after sunset before the bed time. A look at the
distribution of these prayers tells us how effectively remembrance of
God is intermingled with the daily activities of man without having to
stop one for the other. A few minutes of pause from the material world
to go back at regular intervals in submission to Allah and to thank Him
for all His bounties not only puts the believer in connection with God
but also equips him better to go ahead with his worldly endeavors.
Spiritual enlightenment and a sense of peace and tranquility relieve the
worshiper from stress anxiety and negativity.
Congregational prayers
Although
prayers like the noon prayer of Friday, Eid (festival) prayers of
Ramadan and Day of Sacrifice and funeral prayers must only be offered in
congregation, all Muslim men are strongly encouraged to perform the
five obligatory prayers in congregation in a mosque in the vicinity. The
Prophet (PBUH) indicated that “The prayer in congregation is twenty
seven times superior to the prayer offered by person alone.” (Sahih
Bukhari – Book 11; Hadith 618). The purpose of congregation is to unite
the Muslims in a cohesive community locally and a well-structured
society at large. All forms of discriminations, inequalities and
prejudices are left behind when a Muslim enters the mosque for a prayer.
By meeting several times a day in the mosque and learning to be
responsive to each other's needs and problems, the Muslim neighborhood
establishes a good model of social integration and compassion. This
serves a bigger purpose of removing psychological complexes, anxiety,
stress and apprehensions from their minds and reinforces a sense of
security and inclusiveness in the individual. Such is the need of the
modern day materialistic existence where physical and mental alienation
is the biggest abomination and a major cause of social and psychological
evils in the society.
The women;
however, are to perform all the salat within the safety of their homes.
They are so required to guard their modesty and to further ensure that
the homemaker establishes a congenial atmosphere of piety within the
confines of her home besides positively influencing the children into
adopting the acts of worship in the correct format at appropriate ages.
Salah in practice
It
is important to inspect the act of salat in close detail as each of the
positions and moves hold significance to the worshiper (musalli) both
from physiological and psychological points of view. Typically, a single
Raka’a has three major movements. Firstly, after the silent expression
of intention to perform the prayer the individual raises his hands to
the level of his ears and utters ‘Allah is the Greatest’ and folds his
hands above the navel. During this brief standing of a few minutes the
opening chapter of the Holy Qur’an followed by any other verses from the
holy book in Arabic is peacefully recited either silently or aloud
depending upon the time of the prayer. Focusing on the recitation and
contemplation over the meaning is known to soothe the believer's senses.
In this serene atmosphere, the worshiper standing before Allah is
supplicating for his guidance.
The second movement is
that of bowing with hands rested on the knees and the back held straight
for a few seconds enough to utter the supplication glorifying Allah for
at least three times and the person rises back to erect posture. In
these few seconds, the worshiper's back and head are held flat,
perpendicular to the legs.
After more supplications
praising Allah, the individual goes down on his knees and rests his
hands and forehead on the ground in prostration known as Sajdah for the
third and the most cherished position of all in salah. In this uniquely
Islamic act that a human performs in front of Allah the Muslim is
nearest to The Almighty. In a Hadith, the Messenger of Allah (PBUH) said
“the nearest a servant comes to his Lord is when he is prostrating
himself, so make supplication (in this state)” (Saheeh Bukhari). The
psychological advantage of realizing that one is in a physical posture
best liked by the Lord and that his supplications will be answered;
besides the humility attained in the act of stooping to the lowest
bodily position is incomparable. The sublime supremacy of sujood (in
plural) is evident in the fact that this position has been referred to
over 90 times in the Holy Qur’an. Arrogance and egoistic tendencies not
only take a severe beating at this moment but also relieve stress and
anxiety arising from worldly concerns. Few moments later he rises to sit
on his legs and repeats the prostration.
This
way, one unit of salat is completed. A typical prayer of a couple of
raka’as will be completed with a position of sitting on the legs
(Qaa’dah) for more supplications and salutation. This only takes a few
minutes of the believer's time but the spiritual, psychological,
physical and social gains are enormous; truly, a blessing from the Lord!
Health benefits of salah
The
physical and physiological benefits of salah are multiple to say the
least. Most of the body muscles and joints are exercised during Salah.
In the most noteworthy movement of prostration besides the limb muscles,
the back and perineum muscles as well are exercised repeatedly.[3]
The neck muscles, in particular, are strengthened such that it is
uncommon to find a person offering regular salah prostrating at least 34
times a day to suffer from cervical spondylosis or myalgias. Sajdah is
the only position in which the head is in a position lower than the
heart and therefore, receives increased blood supply. This surge in
blood supply has a positive effect on memory, concentration, psyche and
other cognitive abilities[3,12]
During Sajdah dissipation of the electromagnetic energy accumulated
from the atmosphere takes place by the grounding effect at regular
intervals resulting in a calming feeling. A recent study investigating
the alpha brain activity during Muslim prayers has reported increased
amplitude in the parietal and occipital regions suggestive of
parasympathetic elevation, thus indicating a state of relaxation.[11]
Khushu
refers to a state of mind in salah when we stand in front of Allah and
fully direct our minds and hearts towards Him. Anything less not only
diminishes the rewards of our worship but a lost opportunity for our
spiritual rejuvenation as well. In psychological terms, we can liken
this state of mind to a single-minded immersion of oneself with a deep
focus on the activity at hand and one that leads to maximum performance.
We know that our state of mind, directly or indirectly, impacts almost
everything that we do in life. Being in a good state of mind make us
feel livelier and more productive, and life generally seems more
fulfilling. That is the ultimate objective of prayers and of course, of
any therapy as well.
Urban or rural,
most Indian Muslims are, by and large, conservative in their outlook
when it comes to mental health issues. Social stigmatization often leads
to self-denial or underplay of seriousness of the complaint and the
mainstream medical assistance is perhaps their last resort. Many Muslims
are unwilling to abandon cultural traditions or spiritual and religious
methods of treating psychological diseases and behavioral deviance.
Only counselors who attempt to work within the religio-cultural
framework find acceptance, yet are approached with suspicion.
Traditionally, in India, socio-cultural practices transcend the
religious barriers in close-knit neighborhoods and often find cross
cultural reception in application of home remedies for a spectrum of
minor issues. In this context, a review of such trust and confidence in
the across-the-border therapeutic attempts may well be worthwhile in our
pluralistic society.
Salah and yoga: Complement or contradiction?
A
number of attempts have been made to relate salah to a popular ancient
Hindu form of physical acts and meditation. Yoga has been known for its
scientific basis as a healthy lifestyle practice for thousands of
years.[13]
Today, Yoga, regardless of its religious affiliation, has become one of
the most popular fitness practices all over the world. In India, it has
been consistently applied for centuries for its curative powers of
movement. Albeit, several ‘asanas’ (physical postures) of Yoga may not
be possible to follow in healthcare practices in the absence of the
professional supervision for desirable advantage, Muslims have had the
blessing of Salah that has since fourteen hundred years become an
integral part of their daily activities with physical, psychological,
social and spiritual benefits. Here, the authors would suggest that yoga
be treated as a lifestyle, rather than just a group of ‘asanas’, which
is completely related with health, happiness and longevity of
individual. A careful and judicious combination of these two (i.e.,
salah and yoga) therefore, could possibly double the advantages in
enhancing mental health.
Yoga: A completely healthy and spiritual lifestyle
The
history of India overwhelmingly evidences that its civilization and
culture were blessed with diversified and scientifically remarkable
achievements in all spheres of life including health care, when other
parts of the world were in their ‘infancy’ of development and
maturation.[13]
The globally accepted heritage of ‘Ayurveda’ and ‘Yogic practices’ is
an unique contribution of the ancient Indian health care system to the
rest of the world.
Patanjali is
regarded as the ‘father of yoga’. It was also discovered and developed
during the Vedic period. Yoga derives from the Sanskrit word ‘yuj’ which
means ‘to yoke’, to join the Supreme power ultimately through simple,
healthy, sacred and spiritual lifestyles. Thus, yoga implies union and
integration of total human being from the inner most to the external
nature or the Almighty. It is a path of self-discovery bringing about
balance and harmony in life.[14,15]
This is a science of strengthening human mind and elevating the level
of consciousness to a maximum. At one hand, it helps the normal people
in living a healthy and contented life, and on the other hand, it
bestows relief, solace and tranquility of mind to the persons with
mental distress. Hence, the meaning and eventual purpose of Yoga appear
to be fundamentally very similar to the messages of other religions of
the world including Islam and its prayer (in the context of this
article), despite differences in their fundamental concepts of origin,
as per the understanding of the authors. Therefore, a combination of the
salah and Yoga could be an unique pair in relation to the mental
healthcare in particular.
Mental health in yoga
According
to yoga, the human personality is composed of ‘purusha’ (man) and
‘prakriti’ (nature). The ‘prakriti’ is comprised of ‘gunas’ or
‘vrittis’(mental trends or channels of psychological functions). These
‘gunas’ are ‘Sattva’ (true, pure, consciousness), ‘Rajas’ (erotic
activity, dynamism) and ‘Tamas’ (the black, the low, dullness, inertia,
and passiveness). Although ‘purusha’ is pure, at times it is
contaminated by the ‘gunas’ of ‘rajas’ and ‘tamas’. Hence, abnormality
begins from the point of contamination of ‘purusha’ by ‘rajas’ and
‘tamas’, and such contamination incepts at the time of birth when
‘purusha’ takes human form and essentially comes in contact with ‘rajas’
and ‘tamas’. However, ‘ sattva’ is pure and doesn’t cause abnormality.
So, yoga aims at control of ‘vrittis’, since lack of control over
‘vrittis’ can lead our mind to abnormal channels.
In
addition to the above mentioned ‘gunas’ there are three more but
distinct constituents known as ‘Doshas’ of the human body. These
‘doshas’ are ‘Vata’ (wind), ‘Pitta’ (bile) and ‘Kapha’ (phlegm or
mucus). An adequate balance between these ‘gunas’ and ‘doshas’ is
necessary for origin, development and maintenance of normal and healthy
personality and behavior.[13]
On the contrary, lack of balance in this equilibrium of ‘gunas’ and
‘doshas’ is most likely to lead to disturbance in personality as well as
physical and mental disorders, especially imbalance in the ‘gunas’ of
‘rajas’ and ‘tamas’, and ‘doshas’.
In addition to the above, the concept of ‘klesa’ (affliction) which constitutes the bedrock of all human misery and pain,[16]
is sufficiently and purposefully addressed to in yoga. These ‘klesas’
are ‘avidya’ (ignorance), ‘asmita’ (egoism), ‘raga’ (worldly or
materialistic attractions), ‘dvesa’ (repulsion or jealousy), and
‘abhinivesa’ (lust for life). Among all, the first is considered as the
root of the remaining four ‘klesas’.[17]
‘ Avidya’ is not a lack of knowledge, rather a mistaken knowledge, lack
of fundamental differentiation of ‘self’ from ‘non-self’.[18]
“‘Asmita’ is pure consciousness (I-am-ness) but is attached to bodily
characteristics and its ‘degenerative’ components, e.g. needs and
desire, traits, character and other material possessions. Thus, ego is a
degenerated form of real or true self with involvement into things,
which are unreal to self (i.e., maya). When desire or temptation is
supported by the ego (individual), it acquires great strength, which is
likely to result into a strong drive and frustration leading to
‘dvesa’”.[13]
Yogic intervention in mental health
The
techniques and practices of mental healthcare in Yoga are: (A)
Somatogenic and (B) Psychogenic techniques. The former includes shodhan
(purification) comprising six karmas (sacred acts) Dhouti (cleansing
sense organs, scalp, stomach, anus; Bhasti (colon cleansing), Neti
(nasal cleansing), Nauli (abdominal purification through massage and
churning), Kapalbhati (a kind of Pranayam, tratak (purifying optic and
cognitive facilities) and Swar-yoga (studying flow of breath through
nostrils according to the position of celestial bodies). Similarly, the
latter (i.e., psychogenic techniques) is known as ‘Astanga’ or ‘Eight
Limbs of Yoga’ which are as follow:
- (a)Yama (a kind of ‘Don’ts’ behavior to be practiced in day-to-day life comprising Ahinsa (non-violence to self and others), Asatya-(don’t speak lie), Asteya (non-theft or not taking others’ belongings), Brahmacharya (abstinence from outward pleasure) and Aprigrah (Non-greediness or non-hoarding tendency).
- (b)Niyama is a kind of ‘Dos’ behavior to be practice in daily life comprising Shouch (Purity of body and of mind), Santosh (Contentment), Tapa (Penance), Swadhyay (Self-study or improvement), Ishwar Pranidhan (surrender or devoting to the Supreme Power).
- (c)Asanas and Mudras are various types of physical postures of yoga to catalyze the psychic energies. The ‘asanas’ are meant for individual's general and mental well-being and peace of mind. Besides, these ‘asanas’ are meant for arousing the dormant centers of the nervous system, called ‘Chakras’.[19] The ‘mudras’ are advanced and highly technical form of physical acts helping individuals in curing mental disorders.
- (d)Pranayam implies pause in breathing. It is a breathing act controlling the breath and vital forces of the body of which there are several kinds e.g., Anulom-Vilom, Kapalbhati, Bhramari etc.
- (e)Pratyahar signifies ‘withdrawal’ from all ‘indriya’ or worldly ‘senses’. It is a kind of sublimation through the psychic behavior for which high level of command over the previous stages is essential. The practice of ‘pratyahar’ controls these senses which are always alive and working to distract the individual toward undesirable behavior.
- (f)Dharna is steadiness of mind which needs discipline and preparation for practicing properly. It is seen when mind concentrates on a stable object. It aims at making the period of steadiness longer by ongoing practice and decreasing distraction of mind.
- (g)Dhyan is meditation or contemplation which comes after ‘dharna’. By the help of this mind has become sole/solitary unity while concentrating only on the ultimate object, i.e., Supreme authority.
- (h)Samadhi is a trance-like state of mind and body which is the highest stage in yoga, also known as ‘kaivalya’. There are neither ‘gunas’ nor ‘doshas’ in the individual at this stage and the person realizes full liberation from the worldly pleasure and affiliations, i.e., ‘Nirvana’ or ‘Moksha’.
Out of all above mentioned practices of Yoga,
only some kind of ‘asanas’ and ‘samadhi’ are difficult or seem to be
impossible for a common individual especially in certain pathological
health conditions. However, the entire domain of yogic sciences and its
practices are only concerned with quality of life to be achieved through
healthy, contented and spiritual lifestyles, and not at all related to
any sect or religion. Thus, it does not involve any essence of
partiality with Hinduism or superiority over Islam or any other religion
of the existing world. Indeed, the aim of the authors is not to explore
superiority of one religious practice over the other, rather, to prompt
and suggest to the concerned clinicians as well as the clients to
perceive these viewpoints as supplementary combinations toward the best
possible benefits in mental healthcare.
Moreover, a
direct one on one comparison between Islamic salah and the yoga will not
be in order as the basic religious tenets are at variance and may
result in sending inflammatory signals. Therefore, setting aside the
core religious sentiments and basic tenets, and having a closer look at
these two forms of worship reveal a number of similarities in their
physical execution and the accrued medical and psychological
improvements in the life quality of the practitioner. Central to
achieving the desired outcome in either of the practices is the fact
that they are rendered in the correct form and for the minimum effective
duration. Physical similarities between Salah and yoga are in the body
movements that are repeated in a set pattern. Salah with its five major
physical movements finds corresponding movements in yoga called
‘asanas’. When performed involving just the physical movement-hatha yoga
and salah have been found to evoke comparable medical benefits in all
major organ systems. While yoga has trainable ‘asanas’ (but not all
‘asanas’ rather some of them) than those found in salah, where the
latter on the other hand, is more of a spiritual obligatory duty. As
mentioned earlier, Islam is a prescription for a complete and balanced
way of life, hence, Salah besides being an act of worship doubles as a
holistic health tonic.
Besides, the concept of
activation of the seven ‘chakras’ or energy fields in yogic movements
has been anatomically related to the ganglia on the peripheral nervous
system. The concept of specifically activating these nerve centers
through Salah or yoga is like the chiropractic therapy. The major steps
in salah have been associated with the nerve pathways or chakras in a
broad sense. The standing position or Qiyaam is said to be similar to
the mountain pose in yoga, which has a bearing on self-awareness. The
folding of hands above the navel in this position are said to activate
the solar plexus. The position of bowing or Ruku is equated with the
forward bend position in yoga. The crowning glory of salah is the
prostration or sujood. During this movement, the crown chakra related to
the person's spirituality is stimulated. Bending movements during
sujood also activate the base chakra and the sacral chakra toning up the
lymphatic, skeletal and reproductive systems at large. Resting position
between the prostrations or for completion of the salah is called
Qaa’dah akin to the thunderbolt pose in yoga. Completion of the salah is
done by salutation and turning of the head to the right and then to the
left side of the body. This is said to activate the throat chakra. A
true appreciation of such activation and the resultant physiological and
psychological gains can only be possible when the movements are
performed in consonance with careful and correct recitation of the
Qur’an verses. Unification of mind and body is brought about by the
intention of Salah and focus on the recitation whereby mental
distractions and stress are relieved and the physical body yields itself
to the positive entrainment through the movements.
In
yoga, activation of all the seven energy levels at least once in a day
is advocated to realize the true potential of the practice. Since salah
is procedurally less complex than yoga and is practiced ritually five
times in a day without requiring any formal training it is a boon to the
Muslims that they get to tune the energy chakras effortlessly
integrating the practice with their daily routine. Nonetheless,
combining several aspects of Yoga with salah could be able to catalyze
the many more folds of advantages of activating energy chakras.
The way forward
Present
day psychotherapists in the predominantly urban setup find themselves
confounded with issues arising from clients with intense religious
sentiments and intervention in such cases is nothing short of a
challenge. The technique used in therapy, therefore, should be based on
accepting and acknowledging that many religious, spiritual, and ethnic
clients believe that God is the central part of understanding
themselves, their core values, and being part of the solution for their
worldly problems. The overwhelmingly western ‘secular’ counseling
paradigms do not always find acceptance among Muslim patients due to the
apprehension of potential or imminent contradiction between the therapy
and the Islamic principles. If professional counselors, operating in
predominantly Muslim areas, are equipped with a reasonable proficiency
in the religious prescriptions, their chances of success in building a
better rapport with their clients and thereby rendering effective
services will considerably improve. Recently, countries like Malaysia[20] and Indonesia[21]
have looked at yoga suspiciously as infringing into Islamic
monotheistic principles since yoga is mainly a practice of the
polytheistic Hindu religion. Issuance of Fatwa – the Islamic religious
Rulings against the practice of yoga by members of the Muslim community
in South-East Asia at large has reemphasized the need for carefully
approaching the matter of employing heterogeneous cross cultural
techniques in therapy. Such confrontations and lack of basic
understanding of the finer sensibilities of these religions compounded
with the under preparedness of a therapist would only aid in escalating
the conflict in patient's mind. The way forward for the psychotherapists
operating in multi religious and multicultural setups, therefore, is to
integrate the positive and possible aspects of the Yoga, mainstream
western counseling with the spiritual aspects of Islam to develop a
combined psycho-spiritual methodology. Multiple methods of intervention
drawn from diverse sources may well be incorporated in such practice,
such as the use of hatha yoga or power yoga with adequate patient
education on the neutrality of these techniques to enhance its efficacy.
Footnotes
Source of Support: Nil
Conflict of Interest: None declared
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