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| Healing Power of Faith &
Prayer: Religious & Scientific
Perspectives Prof. Abdul Majid Department of Zoology, Government Postgraduate College, Mansehra, Pakistan We turn to God and He Renews our Strength
so that we can run and not grow weary, so that we can walk and not feel
faint. The man or woman who
turns to God is like a tree planted by a stream. What they share with the
world replenished by a source beyond themselves so that they never run
dry. (Kushner) (1) Healing is defined as the diagnosis of the
cause of evil and mental and physical sickness, and the development of
techniques for its cure. (2) Psychotherapy is a systematic effort to
restore the disordered personality to the general pattern of normalcy (3).
In Jung’s words psychotherapy is a domain of healing. (4) Psychotherapy has a long and very old
history. It is actually man’s fight against spiritual/mental sickness,
diseases, maladjustment or any other disorder of this kind. According to Dr. Ali Rizvi, Different methods and techniques have been
(and are being) used (in psychotherapy) to cure such disorders and mental
ailments but the demon of melancholy seems to be devouring the substance
of serenity and satisfaction. It is estimated that more than 500 million
people worldwide suffer from the ill effects of depression. By 2020 it is
expected to be the 2nd most debilitating disease after heart attack. (6) A variety of anti-depressants are suggested
as a course of therapy, but there is no recovery. More and more people in
the modern societies are attempting to seek pleasure through carnal and
corporeal modes of satisfaction. The sacred sources are denied the
blessings which they deserved, while the unsanctified avenues are unfolded
for immediate gratification, but their dissatisfaction is increasing.
Neurosis, depression and suicide are increasing day by day. Now people are realizing that real peace of
mind and tranquility can not be gained without turning to God. Within the past few years it has become
generally known in the West that religious beliefs and practices have an
important impact on physical and mental health. Religion is commonly relied upon to cope
with the stress caused by health problems. Now the medical effects of
faith are considered a matter not just of faith but also of science. More than three hundred scientific studies
demonstrate the medical value of religious commitment (including worship
attendance, prayer, scripture study, and an active participation in a
spiritual community). These benefits include enhanced prevention and
treatment of mental disorders (e.g. depression, suicide, and anxiety),
medical and surgical illness (e.g; heart disease, cancer, sexually
transmitted diseases), and addiction, reduced pain and disability; and
prolonged survival.(7) In addition, spiritual treatment (e.g; prayer,
religiously based psychotherapy) enhances recovery. (8) For the faithful, religious commitment
offers many health advantages. A cohesive, comforting set of beliefs and
participation in sacred rituals may endow a sense of meaning, purpose,
& hope. Faith offers a “peace that passeth understanding” in times
of pain, grief and disability. Healthy life style choice (e.g. exercise,
proper diet) are more common and unhealthy behaviors (e.g. nicotine,
alcohol, & drug use, suicide attempts; high risk sexual activity) are
less common among religious persons. Persons of faith usually cope
effectively with stress and have strong social support and a high quality
of life. (9) Dr. Frankle, who developed a system of psychotherapy, which in his own words, “not only
recognizes man’s spirit, but actually starts from it” quotes research findings which indicate that about 20 percent
of neurosis result from inability of the patients to find any purpose in
life. He further says that it may be the task of the therapist to direct
them to a meaning in life by the realization of some value. This
realization may be achieved, not only by accomplishing worthwhile tasks,
but also sometimes by the adoption of an attitude of acceptance of
inevitable sufferings. (10) It is not surprising, then, that three
major studies (recently published in the American Journal of Public Health
and Journal of Gerontology performed in different parts of United States
by different research teams have found religiously active people living
considerably longer than non-religious. The lack of religious involvement
has an effect on mortality that is equivalent to forty years of smoking
one pack of cigarettes per day (11) Several studies have now discovered a
connection between religious involvement and immune system function. For
example, in a study of 1718 subjects( age sixty five
or over) conducted by Duke University researchers, low level of
church attendance were associated with higher levels of interleukin – 6
(IL-6), a blood protein indicative of
immune system dysfunction. Higher levels of religious attendance in 1986,
1989 and 1992 all predicted lower IL-6 levels. Higher levels of IL-6 (<
5ng/ml) are found in persons with AIDS, osteoporosis, Al- zheimer’s
disease, diabetes, and certain forms of cancer. Frequent church attendees
were only half as likely as non-attendees to have high levels of IL-6 in
their blood, suggesting that they have strong immune system. (12) Likewise, studies of patients with AIDS
indicate stronger immune system functioning among those who are more
religiously involved. (13) In an another extensive study of healing by
Dr. Dale Matthews and associates, personal prayers caused an overall 20
percent decrease in the amount of pain experienced by patients with
arthritis. Patients also reported less swelling in their joints, greater
mobility, and a heightened sense of spiritual peace. Dr. Matthews
describes the reason of comfort, “It raises the possibility that perhaps
the effect of prayer is not going through the inflammatory mechanism, but
instead is happening at a man cerebral level.” Dr. Mathews also identified the act of
physically putting one’s hand on the patient as more interactive,
identifying the patient-healer interaction as a possible mechanism. (14) Many modern psychologists like Jung, Brill,
Link, Borgin, Loewanthal, Worthington, etc; acknowledge the fact that a
person having a strong belief and practicing religion can better cope with
psychological disorders than the one who does not practice religion. (16) Recently an interesting study was conducted
in Allama Iqbal Medical College, Lahore, on the effect of ‘Tahajjid
Salat’ (late night prayer) in curbing depression. In this study, one
experimental group was advised to recite the Holy Quran, offer prayer and
be busy in invocation (dhikr). The other group was advised to remain busy
in home tasks, etc. Then the Hamilton Depression Rating Scale was used to
measure results. Astonishingly, 25 out of 32 patients of experimental
group showed remarkable recovery from depression. The other group’s
majority showed no change. (15) Dr. Charles T. Kaelber reported in his
article LINK BETWEEN DEPRESSION and SPIRITUALITY that depression is less
common in people who are actively involved in religious activities. (17) Kate Loewenthal also concludes in his book
“The Psychology of Religion” religion can affect patterns of stress,
and this can affect patterns of distress and of minor psychiatric
disorders. We could suggest that minor anxiety is a disorder associated
with the religious life, while major depression is a disorder associated
with secularization. Religious Activity --> Belief that God is
in control, supporting all for the best --> positive mood -->
Lower distress (18) Why religion supports people and why faith in God is so helpful to people in distress, Dr. Pargament, the author of “The Psychology of Religion and Coping” speaks: “I believe religion offers a response to
the problem of human insufficiency. Try as we might to maximize
significance through our own insights and experiences or through those of
others, we remain human, finite and limited. At any time we may be pushed
beyond our immediate resources, exposing our basic vulnerability to
ourselves and the world. To this most basic of existential crises,
religion holds solutions. The solutions may come in the form of spiritual
support when other forms of social support are lacking, explanations when
no other explanations seem convincing, and a sense of ultimate control
through the sacred when life seems out of control or new objects of
significance when old ones are no longer compelling.” (19) Johnson sums it up more eloquently: Mark Su, a physician at the Tufts
University Family Residency Program in Boston, Massachusetts, examined 212
studies from the past 20 years that examined the relationship between
spirituality & health… most from the Judeo – Christian
Perspective. Su found that 75 percent of these studies reported a positive
benefit, 17 percent showed mix or no effect, and 7 percent found a
negative impact on health. Su found religion had the most positive
impact on health conditions such as cancer, heart disease, and
hypertension. Presenting the findings at the annual scientific assembly of
the America Academy of Family Physicians in Atlanta – October 2001, Su
said asking patients about their religious backgrounds practices and
community is a relationship builder: “it leads to meaningful
discussions: it creates a bond.” (21) The Holy Quran also describes in its various verses that the real peace of mind and tranquility lies in faith in Almighty Allah and in His remembrance. Quran declares: Those who believe, and whose hearts find
rest in the remembrance of Allah, do the hearts find rest in the
remembrance of Allah. Those who believe and do right, joy (Tuba) and true
happiness is for them and a beautiful plea of find return. (22) Abdullah Yousaf Ali comments on the word
‘Tuba’ On the other hand, in another verse God
said: So the true happiness in fact comes from
the true belief in almighty Creator and from the values one cherishes and
the virtues one nourishes. While all pleasures stemming from carnal
desires and material phenomena disappear soon after their satisfaction,
the bliss surrounding moral and spiritual consummation always remains
alive and fresh in human mind and soul. When we acquire complete satisfaction by
advancing from doubt to faith, ignorance to knowledge, negligence to
remembrance, sin to repentance, hypocrisy to sincerity, falsehood to
truth, pride to humility, lethargy to action, haughtiness to lowliness,
the soul is pacified. The delight, joy and comfort of soul are with the
remembrance of Allah, from Him it comes and to Him it will return. So we can say that real satisfaction is due
to closeness to God and remoteness from God results in mental diseases. HEALING POWER OF PRAYER They required 20% less antibiotics than
unremembered group Similarly a study published in the November
2001, American Heart Journal showed a positive relationship between
spirituality and health among cardiac patients. Duke University
researchers studied 150 heart patients at a medical center in North
Carolina. All received cardiac stents – device to keep their arteries
open – and 120 received a noetic therapy, such as guided imagery, stress
relaxation, healing touch or intercessory prayer. Buddhists, Catholic,
Moravians, Jews, Fundamental Christians, Baptists and others prayed for
the patients from around the world. Patients who received the additional
therapies had a 25 to 30 percent reduction in adverse outcomes – from
additional surgery to death. (26) It may be concluded on the basis of the
above and many other studies that prayer for another person suffering from
disease might have a beneficial effect if the sufferer knew that others
cared enough for him or her to pray. In this case the knowledge of
existence of the prayer might help to restore patient’s own faith in an
ultimate restoration to health. There are also evidences (as described
above) to affirm the efficiency of secret prayer when the person for whom
prayer is made, does not know about the prayer. And in the words of
Douglas Steere: As poet Alfred Tennyson wrote, “Many
things are wrought by prayer than this world dreams of” (28) These are the recent studies which strongly
support the Islamic teachings about prayers. Prophet Mohammad (PBUH) said,
“Prayer (Duaa) is the kernel of worship”. In another saying it is
described that the most favorite thing to God is to pray to him. Similarly the Prophet Mohammad said: Almighty Allah instructed his beloved
Prophet, The prayers of great sages and saints have
had special impact on those for whom they prayed. Modern research
testifies this, as Dr. Iqbal said:
Similarly, according to a hadith (saying of
the Prophet) there are some people whose prayer (Duaa) is not rejected; Before describing further the healing power
of prayer, a very brief note about the healing power of the Holy Quran is
given which is also perfect admonition, remembrance (Zikr) and prayer. THE HEALING POWER OF THE HOLY QURAN Abdullah Yousaf Ali comments on this verse
as: Dr. Ahmed E. Qazi and associates examined
the effect of recitation of the Holy Scripture (The Quran).As a result of
their studies they concluded that high blood pressure was decreased due to
listening to the Quran, the heart beat was normalized and the muscles of
the body relaxed. These effects of recitation were not only on Muslims but
also on non-Muslims (34) The First Sűrah (chapter) of the Quran is
also called Sűrah (Fâtiha) Shifa (Healing and Cure) for all the ailments
and this is the Sűrah recited necessarily in all the formal prayers of
Muslims. Dr. Rashid told Hakim Tariq Mehmood that
the Patients who were suffering from insomnia were cured by the prayers of
Dawn (Fajr) and night (Isha) and the recitation of the Quran and they
slept without taking any sleeping pills. (35) Almightly Allah advised all believers to
seek strength in patience and prayer, Allah is with those who are patient.
(36)
When the period of suffering seems to be
too long, strength seems to be sapping, patience may soon be exhausted
unless strength is renewed. Hence, prayer is coupled with patience in the
Quranic directive. Prayer is the ever – flowing spring which renews the
believers’ energy and gives them new strength. Prayers also add to that
perseverance, contentment, confidence and reassurance and make them feel
that they are not alone. Sayyid Qutb adds: Abu Hurairah, a companion of the Holy
Prophet (PBUH) was suffering from intestinal pain. The prophet (PBUH)
advised him, Dr. C. Callender, Chair of the Surgery
Department at Howard University, Washington D.C. rightly said: I conclude my paper with Biblical and
Quranic verses which are better suited here. A sufferer prays to God: Blessed be the Lord, because he had heard
the voice of my supplications. The Lord is my Strength and my Shield; my
heart trusted in Him, and I am helped: therefore my heart greatly
rejoiceth, and with song will I praise him. (Psalms 28:2-3,6-7) (40) In the Holy Quran God assures:
REFERENCES AND END NOTES 1.
Quoted in Kenneth I. Pargament: The Psychology of Religion &
Coping (New York: The Guilford Press, 19987) p.208 About the author: Source: with permission |
