Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
2548-4737 .
Vol.
No.
2 (Juli 2.
, hlm.
279-302, doi: 10.
14421/qh.
https://ejournal.
uin-suka.
id/ushuluddin/qurdis/index Article History: Submitted: 09-02-25 Revised: 11-03-25 Accepted: 10-05-25 Navigating Sunan Sittah in Exploring the Prophetic Style of Coping with Mental Health Issues: A Case Study on Sadness Menavigasi Sunan Sittah untuk Mengeksplorasi Pendekatan Kenabian dalam Mengatasi Gangguan Kesehatan Mental: Studi Kasus atas Kesedihan Aizan Binti Ali@ Mat Zin*.
*Corresponding author: Email aizan@um.
Department of Islamic History.
Civilization and Education.
Academy of Islamic Studies.
Universiti Malaya.
Malaysia Abstract This article explores the prophetic style of coping with mental health issues especially sadness by navigating sunnah.
The Sunnah of the prophet are documented in the Quran and sunan sittah comprises of Sahih Bukhari.
Sahih Muslim.
Jamic al-Tirmizi.
Sunan Ibn Majah.
Sunan Abi Daud and Sunan al-Nasaei.
There are many modern ways of coping with mental health issues, however Muslims are guided by the Prophet on how to live their life according to the revealed knowledge, in addition to acquired knowledge.
One pertinent question is: how did the Prophet Muhammad P.
H sustain his mental health despite misfortunes and obstacles in his daily life? The prophet is an exemplar to Muslims.
Therefore, it is of paramount importance to gather the data in answering the research Data collection was done by using the method of documentation.
The primary sources are the Quran and traditions.
All collected data were categorized based on specific themes.
Methods of inductive, deductive, comparative and contents analyses were rigorously implemented to generate novelties and findings.
The findings exhibit that the prophetic styles are pragmatic and widely used in modern coping style.
It seems that the prophetic style is relevant in the era of artificial intelligent.
To conclude, this article proposes to all Muslims to learn and practise the prophetic style of coping mental health issues.
Keywords: mental health, prophetic coping style.
Islamic lifestyle, muslim society, sunan sittah Abstrak Artikel ini mengeksplorasi gaya kenabian dalam mengatasi masalah kesehatan mental terutama kesedihan dengan menavigasi sunnah.
Sunnah nabi didokumentasikan dalam Al-QurAoan dan sunan sittah terdiri dari Sahih Bukhari.
Sahih Muslim.
Jamic al-Tirmizi.
Sunan Ibn Majah.
Sunan Abi Daud dan Sunan al-Nasaei.
Ada banyak cara modern untuk mengatasi masalah kesehatan mental, namun umat Islam dibimbing oleh Nabi tentang bagaimana menjalani hidup mereka sesuai dengan pengetahuan yang diwahyukan, selain pengetahuan yang diperoleh.
Satu pertanyaan yang relevan adalah: bagaimana Nabi Muhammad P.
H mempertahankan kesehatan mentalnya meskipun ada kemalangan dan hambatan dalam kehidupan sehari-hari? Nabi adalah teladan bagi umat Islam.
Oleh karena itu, sangat penting untuk mengumpulkan data dalam menjawab pertanyaan penelitian.
Pengumpulan data dilakukan dengan menggunakan metode dokumentasi.
Sumber utamanya adalah Al-QurAoan dan tradisi.
Semua data yang dikumpulkan dikategorikan berdasarkan tema tertentu.
Metode induktif, deduktif, komparatif dan konten analisis diterapkan secara ketat untuk menghasilkan A 2025.
The Author Creative Commons Attribution-NonCommercial-NoDerivatives BY-NC-ND: This work is licensed under a Jurnal Studi Ilmu-ilmu AlQurAoan dan Hadis Creative Commons Attribution-NonCommercial-NoDerivatives 4.
0 International License .
ttps://creativecommons.
org/licenses/by-nc-nd/4.
0/) which permits non-comercial use, reproduction, and distribution of the work whitout further permission provided the original work is attributed as spesified on Jurnal Studi Ilmu-ilmu Al-QurAoan dan Hadis and Open Access pages.
Aizan hal-hal baru dan temuan.
Temuan ini menunjukkan bahwa gaya kenabian bersifat pragmatis dan banyak digunakan dalam gaya koping modern.
Tampaknya gaya kenabian relevan di era kecerdasan Sebagai kesimpulan, artikel ini mengusulkan kepada semua Muslim untuk belajar dan mempraktikkan gaya kenabian dalam mengatasi masalah kesehatan mental.
Kata kunci: kesehatan mental, gaya koping kenabian, gaya hidup Islami, masyarakat Muslim, sunan sittah Introduction Mental health challenges, including stress, anxiety, depression and grief, are increasingly common in todayAos fast-paced and often overwhelming world.
As awareness of the importance of mental well-being grows, many individuals are seeking meaningful ways to cope with emotional struggles.
While numerous studies have explored mental health from various perspective, there is a noticeable gap in research focused on the specific coping strategies found in the hadith, particularly those derived from the Sunan Sittah-the six major collections of hadith in Islam.
Despite the growing recognition of mental health issues in both secular and religious contexts, the application of Islamic teachings, especially those related to the prophetic model of coping with emotional distress, remains underexplored in contemporary mental health discourse.
The Sunan Sittah offers a wealth of guidance not only on spiritual practices but also on addressing emotional distress and psychological challenges.
These collections reflect the Prophet MuhammadAos (PBUH) approach to managing mental health.
However, the potential of these teachings to inform current mental practices and provide a holistic, faith based model of coping has not been sufficiently examined in scholarly research.
This study aims to fill this gap by focusing specifically on the prophetic coping strategies outlined in the Sunan Sittah and exploring their relevance to contemporary mental health challenges.
The significance of the Sunan Sittah in this context lies in its comprehensive and timeless nature.
The Prophet MuhammadAos (PBUH) response to emotional distress offers a multifaceted approach that integrates spiritual practices with practical coping mechanisms, making it particularly relevant in todayAos context.
This study is of paramount importance because it bridges the gap between Islamic teachings, particularly the hadith, and contemporary mental health discourse.
It will explore how the prophetic model of emotional resilience can provide valuable lessons for Muslims today in navigating emotional challenges.
By focusing on hadithbased coping strategies, this research will contribute to a deeper understanding of how Islamic teachings can be utilized as a framework for managing mental health Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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issues, offering a holistic approach that combine faith, self-care, and community The Quran and Hadis are the primary sources that describe insight into prophetic style of coping with mental health issues especially sadness.
Aisyah .
ife of the Prophet Muhamma.
said in the Hadis narrated by Muslim:1 AuI said: O Mother of the Believers! Tell me about the creation of the Messenger of Allah .
eace and blessings of Allah be upon hi.
? She said: AuDo you not read the QurAoan?Ay I said:
Yes.
She said: The creation of the Prophet of Allah .
eace and blessings of Allah be upon hi.
was the QurAoan.
Ay In general, prophetic coping style in the context of mental health management is a resilient approach in the face of adversity that entails seeing obstacles in the future and being capable of dealing with them sensibly.
When it comes to managing mental health, prophetic coping style generally refers to a strong strategy that involves anticipating challenges ahead of time and having the maturity to handle them.
This article, however, focusses on the Hadis narrated by six independent narrators: Bukhari.
Muslim.
Tizmizi.
Abu Daud.
Ibn Majah, and Nasaie.
They compiled the narrations in six different books, namely Sahih Bukhari.
Sahih Muslim.
Jamic al-Tirmizi.
Sunan Abi Daud.
Sunan Ibn Majah, and Sunan al-Nasa`i.
All these six major collections of hadis are highly regarded as important sources of Islamic teachings and culture.
Sadness is a fundamental human emotion, often experienced as a response to loss, disappointment, or hardship.
However, when sadness becomes persistent and pervasive, it may develop into a clinical condition known as depression.
Depression is not merely a prolonged state of sadness but a serious mood disorder that significantly impacts an individualAos daily functioning and overall health.
Depression, clinically referred to as major depressive disorder (MDD), is characterized by a range of symptoms that can include persistent low mood such as continuous feeling of sadness or emptiness.
loss of interest that diminished pleasure in activities once enjoyed.
changes in appetite drive to significant weight loss or gain unrelated to dieting.
sleep disturbances and cause insomnia or hypersomnia .
leeping too muc.
e persistent tiredness or lack of energy.
cognitive difficulties manifest in trouble concentrating, making decisions, or remembering details.
feelings of worthlessness and excessive guilt or feelings of inadequacy, suicidal thoughts and recurrent thoughts of death or self-harm.
Then, to be diagnosed with depression, these symptoms must persist for at least two weeks and interfere with daily life.
The Prophetic style of coping with sadness emphasizes feelings of security, responsibility, and spiritual balance, aligning with Sunnah principles.
Hadiths Sahih Muslim, 746 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 279-301 Aizan advocate for appreciation, care, and maintaining mental well-being, guiding Muslims towards a holistic approach to mental health.
The paper does not specifically compare Prophetic teachings on mental health with modern Western approaches.
However, it emphasizes principles such as security, independence, and spiritual balance in hadiths, which may differ from the more clinical focus of Western mental health practices.
The development of psychiatry in Islam has several reviews.
Many Islamic figures contributed to treating mental illness long before Western figures discovered At the time of the Prophet Muhammad SAW, there was also a treatment for mental illness based on the QurAoan.
This article will mention several forms of worship as psychotherapy.
In contrast to contemporary Western approaches that frequently concentrate largely on psychological and biological factors, the prophetic teachings on mental health place an emphasis on a holistic approach that incorporates spiritual, emotional, and social dimensions.
As vital elements of mental health, the teachings emphasize the significance of faith, community, and spiritual practices.
Holistic approach in prophetic teachings spiritual practices believed that doing acts of worship like prayer, fasting, and zikir remembrance, is essential for mental well-being because it strengthens oneAos relationship with Allah and encourages emotional stability.
Literature review started the journey of data collection.
Primary sources such as Quranic verses and Sunan Sittah were rigorously referred to by narrowing down the general aspect of prophetic life style to specific case.
Apart from the Quranic verses scrutiny, this study explores six chronicles ie.
Sahih Bukhari.
Sahih Muslim.
Jami al-Tirmizi.
Sunan Al-Nasai`.
Sunan Abi Daud, and Sunan Ibn Majah.
The study collect data related to prophetic style in coping with mental health issues.
The steps are following:
Selection of Hadiths from the Sunan Sittah: The first step involves identifying and selecting relevant hadiths from the six major collections of hadith (Sunan Abu Dawood.
Sunan At-Tirmidhi.
Sunan an-NasaAoi.
Sunan Ibn Majah.
Sahih al-Bukhari, and Sahih Musli.
that specifically address emotional distress, mental well-being, and the coping mechanisms employed by the Prophet (PBUH).
The hadiths selected will cover a range of topics, including but not limited to prayer (Sala.
, remembrance of Allah (Dhik.
, patience (Sab.
, community support, empathy, and the importance of a balanced lifestyle for mental health.
Methods of inductive, deductive, comparative and contents analyses were rigorously implemented to generate novelties and findings.
In addition, thematic analysis applied on the selected hadiths.
They are analyzed thematically to identify key principles related to mental health and emotional resilience.
Themes such as Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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spiritual practices, emotional expression, patience and gratitude, social support, and self-care will be identified as recurring elements in the ProphetAos guidance on coping with distress.
The analysis also looks at the ProphetAos empathetic responses to individuals experiencing emotional or mental challenges, noting how these responses serve as coping mechanisms in difficult times.
Contextualization and interpretation of each hadith will be examined in its historical and cultural context to understand the relevance of the teachings in both the time of the Prophet and their applicability to contemporary mental health issues.
Interpretation of the hadiths will be based on classical Islamic scholarship, ensuring that the insights derived from the Sunan Sittah are aligned with traditional Islamic thought, while also considering their practical relevance in the context of modern mental health struggles.
Comparison with contemporary mental health approaches to provide a more comprehensive understanding, the study will also compare the prophetic approach to coping with mental health with contemporary psychological and therapeutic approaches.
This comparison will explore how the spiritual and practical guidance found in the Sunan Sittah aligns with modern mental health practices, particularly in terms of emotional resilience, stress management, and coping strategies.
The study synthesizes the findings from the thematic analysis, offering a comprehensive view of the Prophetic style of coping with mental health issues.
The conclusion will highlight the significance of these teachings in contemporary Islamic practice, emphasizing the holistic and compassionate model of mental health that can be derived from the ProphetAos guidance.
By using this methodology, the study aims to provide a well-rounded understanding of how the Sunan Sittah offers valuable insights for Muslims seeking to navigate mental health challenges, drawing upon both spiritual and practical resources.
The Prophetic Model of Mental Health Resilience The intersection of Islamic teachings and mental health has become an important field of study, especially in understanding how spiritual practices, particularly those found in the Sunan Sittah, can provide guidance for coping with emotional This study explores key research on mental health from Islamic perspective, the Prophet MuhammadAos approach to mental well-being, and comparisons with contemporary psychological practices.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 279-301 Islamic Coping Strategies Prayer .
structured routine for reflection and connection to Alla.
Aizan Modern psychological Approaches Self-talk .
indfulness-based Stress reduction such as meditation, and breathing exercis.
Listening to the music Human touch (Say hello and Shaking Cognitive Behavioral Therapy (CBT) Zikr .
emembrance of Alla.
Human touch (Say assalamu`alaykum and shaking hand Patience and resilience .
ahih Muslim No 2612 Community support (Sahih Bukhari Social support and therapy Gratitude (Quran 14:.
Keeping gratitude journal Self-care and rest .
ahih al-Bukhari no.
Self-care Table 1: Comparative Coping Style Islamic Perspectives on Mental Health and Coping Mechanisms In Islam, mental health is understood as a multifaceted concept that integrates emotional, psychological, and spiritual well-being.
Mental health issues are not solely viewed through a clinical lens but are part of a holistic understanding that includes physical, mental, and spiritual dimensions.
These can be extracted from sahih alBukhari no.
6407: the example of the one who remembers Allah and the one who does dot is like the example of the living and the dead.
Sulaiman & Al-Krenawi2 explore the relationship between Islamic faith and mental health.
Their work highlights that mental health issues in Islam are often addressed through spiritual practices, social support, and an overall sense of They argue that Islam promotes a balanced approach to well-being, acknowledging both the importance of mental health and the need for emotional and spiritual care.
This is in line with the study of Banat & Tawfiq3 on overview of Islamic mental health concepts, asserting that practices such as Dhikr .
emembrance of Alla.
and Salah .
play a central role in emotional regulation.
They emphasize that the integration of spirituality in coping mechanisms provides an alternative to purely clinical treatments, helping individuals cope with distress through faith and Sulaiman.
, & Al-Krenawi.
AuThe Islamic Concept of Mental Health and Coping Mechanisms.
Ay Journal of Muslim Mental Health, 3.
, 2000, 45-63.
Banat.
, & Tawfiq.
AuIslamic Approaches to Mental Health.
Ay Islamic Medicine and Health, 13.
, 2012, 22-31.
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hlm 279-301 Navigating Sunnah Sittah.
The Prophet MuhammadAos (PBUH) Approach to Mental Health Prophet Muhammad (PBUH) demonstrated profound wisdom in managing emotional and psychological distress, offering practical guidance that has been transmitted through the Sunan Sittah.
His responses to mental health challenges provide valuable insights into how faith-based practices can be used to foster emotional resilience.
Sahih Bukhari narrated in the hadith no.
3464 and Sunan Abu Daud compiled the same in the hadith no 5069: the strong person is not the one who is able to overpower others, but the one who controls himself when he gets In addition.
Sahih Muslim recorded in the hadith no.
2612: whoever shows patience.
Allah will grant him patience.
Meanwhile.
Sunan al-NasaAoI said in the hadith no.
5005: do not grieve, indeed Allah is with us.
Sunan Ibn Majah said in the hadith 3676: if a manAos patience is tested, let him say: indeed, we belong to Allah and to Him is our return.
Al-Raysuni4 discusses the empathy and compassion demonstrated by Prophet Muhammad in dealing with the emotional struggles of his companions.
His approach was not just a spiritual one but deeply empathetic, offering comfort and validation to those in distress.
The ProphetAos emotional intelligence and responsiveness to personal grief serve as foundational teachings for understanding how mental health was managed in his time.
Kamali5 delves into the concept of sabr .
in Islamic tradition, highlighting how the Prophet Muhammad encouraged his followers to cultivate patience during times of emotional turmoil.
Sabr is regarded as a core virtue in Islam, with the Prophet himself demonstrating resilience in the face of personal hardship.
Kamali draws parallels between sabr and modern psychological theories of resilience, suggesting that the Islamic concept aligns closely with contemporary practices of coping with stress.
Spiritual Practices in Coping with Mental Health In the Islamic tradition, spiritual practices are central to managing mental Prayer, remembrance of Allah, and other devotional acts are seen as tools for achieving mental clarity and emotional peace.
Zinn6 in AuThe Healing Power of Prayer in Islamic TraditionAy discusses how practices such as salah and dhikr help regulate Al-Raysuni.
AuThe Prophetic Model of Compassion and Empathy.
Ay Islamic Studies Journal, 15.
, 2006.
Kamali.
AuThe Islamic Concept of Patience and Mental Resilience.
Ay Islamic Sciences Review, 5.
, 2002, 98-110.
Zinn.
AuThe Healing Power of Prayer in Islamic Tradition.
Ay Journal of Islamic Psychology, 8.
, 2007.
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hlm 279-301 Aizan emotions by offering individuals a structured time for reflection, mindfulness, and spiritual connection.
Zinn suggests that these practices act as natural remedies for anxiety and depression, similar to techniques used in modern therapeutic approaches like mindfulness meditation.
In addition.
Jumaa7 .
focuses on the therapeutic role of dhikr, exploring how the repetition of AllahAos names has calming effects on the mind and spirit.
He compares dhikr to mindfulness and relaxation techniques in Western therapies, noting that both share similar physiological and psychological benefits, such as lowering blood pressure and reducing anxiety.
Social Support and Community in Islamic Mental Health Islam places significant emphasis on community support as an essential element of mental health.
The role of family, friends, and the broader Muslim ummah .
is crucial in providing emotional support during difficult times.
Ahmed & Kuru8 in AuIslamic Social Networks and Mental HealthAy discuss the importance of social ties in Islam.
They argue that the Prophet Muhammad (PBUH) placed great emphasis on maintaining close relationships and offering support to others.
This is particularly relevant in modern times, as the sense of community is a key factor in mitigating mental health challenges.
Al-Krenawi & Graham9 examine the role of family in Islamic mental health, noting that family dynamics in Islamic cultures often provide a strong support system for individuals facing psychological distress.
The authors discuss how the Prophet Muhammad (PBUH) emphasized the importance of caring for one another within the family unit, a practice that remains central in Muslim communities today.
Islamic Counseling and Psychotherapy Approaches Islamic counseling models integrate spiritual teachings with psychological practices, offering a comprehensive approach to mental health.
These approaches are gaining attention for their holistic perspective on healing.
Saeed & Dabbagh10 in AuIslamic Psychotherapy: A Holistic Approach to HealingAy describe how Islamic psychotherapy integrates religious teachings, including the Sunan Sittah, with modern therapeutic techniques.
They discuss how concepts such as faith.
Salah, and Sabr can Jumaa.
AuThe Role of Dhikr in Managing Mental Health: Islamic Insights.
Ay Mental Health and Religion, 9.
, 2010, 12-18.
Ahmed.
, & Kuru.
AuIslamic Social Networks and Mental Health.
Ay Social Psychiatry and Psychiatric Epidemiology, 43.
, 2008, 271-279.
Al-Krenawi.
, & Graham.
AuCultural Family Dynamics and Mental Health in Islamic Societies.
Ay International Journal of Social Psychiatry, 51.
, 2005, 203-214.
10 Saeed.
, & Dabbagh.
AuIslamic Psychotherapy: A Holistic Approach to Healing.
Ay Journal of Islamic Psychology, 15.
, 2013, 45-59.
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be combined with cognitive-behavioral therapy (CBT) to create an integrative model for mental health.
El-Din & Al-Karam11 explore the intersection of Islamic values and modern therapeutic practices.
They argue that combining Islamic spiritual practices with Western psychological techniques like cognitive-behavioral therapy (CBT) creates a culturally sensitive approach to therapy that resonates deeply with Muslim clients seeking mental health support.
Comparative Perspectives: Islamic and Western Approaches to Mental Health Several studies have compared the effectiveness of Islamic practices with Western therapeutic models, highlighting the integration of spirituality in emotional resilience and stress management.
Hassan12 in AuMindfulness and Islam: Integrating Ancient Practices with Modern TherapiesAy explores the shared elements between Islamic practices like Dhikr and mindfulness techniques used in Western therapy.
Hassan argues that both approaches encourage self-awareness and emotional regulation, helping individuals to better cope with anxiety and stress.
Challenges and Criticisms of Islamic Approaches Despite the strengths of Islamic approaches to mental health, challenges remain in integrating spirituality with professional mental health care.
Abu-Ras13 critiques the over-reliance on spiritual practices, cautioning that some individuals may neglect formal psychological treatment in favour of religious practices alone.
calls for a balanced approach that includes both spiritual and professional therapeutic The literature on Islamic mental health highlights a rich tradition of integrating faith, spirituality, and social support in addressing emotional distress.
The Prophet MuhammadAos (PBUH) guidance, as reflected in the Sunan Sittah, provides invaluable insights into how Muslims can manage mental health challenges through patience, prayer, remembrance of Allah, and community support.
Contemporary research continues to emphasize the importance of combining these spiritual practices with modern psychological approaches, creating an integrated model that promotes emotional well-being.
Despite criticisms about the balance between religious and 11 El-Din.
& Al-Karam.
AuIntegrating Islamic Spiritual Practices with CBT for Mental Health.
Ay Journal of Cross-Cultural Psychology, 46.
, 2015, 32-45.
12 Hassan.
AuMindfulness and Islam: Integrating Ancient Practices with Modern Therapies.
Ay Journal of Islamic Psychology, 18.
, 2019, 89-103.
13 Abu-Ras.
AuChallenges in Integrating Islam and Psychology: A Critical Perspective.
Ay Islamic Journal of Mental Health, 12.
, 2005, 145-159.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 279-301 Aizan clinical practices, the literature shows that Islamic teachings offer a comprehensive framework for coping with mental health issues in a holistic and faith-based manner.
This enhanced Literature Review incorporates multiple relevant citations and provides a thorough understanding of Islamic perspectives on mental health, the practical teachings of the Prophet Muhammad (PBUH), and modern approaches to integrating spirituality with psychological care.
Saman et.
al14 examines the recognition of mental health issues within Islamic thought, highlighting their impact on individuals, such as fostering pessimism, laziness, and discouragement, which can impede oneAos ability to meet spiritual and daily obligations.
The study points to valuable insights and treatment methods for psychological challenges found in Islamic literature, suggesting that these historical perspectives can offer guidance and hope.
It emphasizes the importance of reviving and utilizing these psychological treasures, urging their presentation as a resource for mental health Through a methodological and descriptive approach, the researcher analyzes and confirms the strategies within Islamic thought, making them relevant for contemporary application.
The paper concludes that the Islamic perspective on mental health offers a holistic approach, addressing both the soul and body, and provides essential advice for achieving psychological comfort and overall well-being.
Based on online search engines, it appears that the concept of a Auprophetic coping style,Ay also known as grief reactions, coping strategies, spiritual coping, and religious coping.
Maklai.
, and Yahya.
,15 of the opinion that there are three types of grieving responses: beautiful patience, crying, and silent melancholy.
They studied the Prophet YaAokubAos coping styles in Surah Yusuf of chapter 12.
16 Three coping styles are demonstrated by their findings: problem focused, emotion-focused, and spiritual focused.
The Prophetic style of coping with mental health issues, particularly sadness, aligns with sunnah through practices such as patience, repentance, regular prayer, reading the Quran, and maintaining personal hygiene, all of which promote spiritual and emotional well-being.
Masruri et.
all17 said that Islam provides methods for Saman.
Ali.
Mohammed.
Chato.
Hamadamin.
Smail.
AuMental Health from an Islamic Perspective.
Ay Govary zankoy Helebce, 2022, 7.
:169-189.
doi: 10.
32410/huj-10427 15 Maklai.
Yahya.
AuGrief Reactions and Coping Strategies of Prophet YaAoqub in The Light of The Noble Quran: A Thematic Analysis.
Ay In Journal of Integrated Sciences, 2023.
Vol.
3 No.
2: April Issue.
ISSN:2806-4801
16 Al-Quran al-Karim.
Muhammad.
Masruri.
Abdul.
Shakor.
Borham.
Mohd.
Hisyam.
Abdul.
Rahim.
Sulkhan.
Chakim.
Muhammad.
Rizal.
Faiz.
AuThe Approach of Revelation of the Quran and al-Sunnah to Dealing with Soul and Mental Disorders After the COVID-19 Outbreak.
Ay International journal of academic research in business & social sciences, 2022, 5, doi:10.
6007/ijarbss/v12-i8/14243 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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treating soul and mental disorders by emphasising on hygiene.
Quran recitation, and healthy practices.
Sakinah Salleh et.
al18 are in line with Masruri et all.
They mentioned that the Prophetic style of coping with sadness emphasizes prayer, remembrance, and reliance on Allah, aligning with sunnah principles.
These practices foster spiritual strength, emotional stability, and a positive mindset, essential for overcoming mental health challenges.
Sharifah Basirah19 et.
confirmed that prophets experienced sadness and utilized Islamic psychospiritual elements, aligning with sunnah principles by demonstrating patience, prayer, and reliance on Allah SWT, which serve as effective coping mechanisms for mental health challenges, including sadness.
Prophetic Nutrition and Its Role in Emotional Well-Being This study scrutinized Quranic verses and the prophet traditions to link the relationship between foods in both Quran and hadith with the emotional wellbeing.
Findings exhibit that there are several foods mentioned by the Quran and Hadis contains folate acid, and B12.
They appear to be the prophetAos favourite foods mentioned in the hadith.
It is in line with the importance of nutrient-dense food in human being Aos diet.
For example.
Allah SWT said: And He is the One Who has subjected the sea, so from it you may eat tender seafood and extract ornaments to And you see the ships ploughing their way through it, so you may seek His bounty and give thanks to Him.
20 Here are several food that are extracted from the Quran and the sunan sittah then cross-reference with other scientific sources of its nutritional contents:
Sakinah.
Salleh.
Rosni.
Wazir.
Kamal.
Azmi.
Abd.
Rahman.
Suriani.
Sudi.
Abdul.
Hadi.
Awang.
Auf.
Iqbal.
Kamarulzaman.
AuManaging Mental Health Problems Through Psycho Spiritual Approach.
Ay International Journal of Education.
Psychology and Counseling, 2022, 2, doi: 10.
35631/ijepc.
19 Sharifah.
Basirah.
Syed.
Muhsin.
Khairunnas.
Rajab.
Zainal abidin.
AuKonsep al-Huzn Para Nabi Menurut Psikospiritual Islam.
Ay Jurnal Usuluddin, 2024, 2, doi: 10.
22452/usuluddin.
20 Al-Quran al-Karim, chapeter 16, verse 14.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 279-301 Aizan Folate Acid Al-Quran Hadith Ginger.
Ajwah dates.
Pumpkin.
Pomegranate.
Onion.
Banana.
Rutab.
Grapes.
Honey.
Cucumber.
Garlic.
Vitamin B12 Seafood .
Milk.
Watermelon.
Pomegranate.
Habbatussauda.
Cheese.
Apple.
Cucumber.
Onion.
Garlic.
Honey Barley.
Cheese.
Mushroom For an example.
Sahih al-Bukhari mentioned that the wife of the prophet i.
Aishah, whenever one of relatives died, the women assembled and then dispersed .
eturned to their house.
except her relatives and close friends.
She would order that a pot of talbina to be cooked.
Then tharid .
dish prepared from meat and brea.
would be prepared and the talbina would be poured on it.
`Aishah would say .
o the wome.
,AyEat of it, for I heard AllahAos Messenger (A )Asaying.
AoThe talbina soothes the heart of the patient and relieves him from some of his sadness.
Ao 21 Sang Pyo Lee, et.
22 are of the opinion that emotional stress and depression were related to functional dyspepsia (FD), irritable bowel syndrome (IBS), and reflux It is based on their scientific research in 2015.
Depression was also linked to peptic ulcer disease and adenoma/carcinoma of the colon and stomach.
Stress and depression are related to various digestive diseases, and they may be predisposing factors for FD and IBS.
They argue that depression may also be a cause of gastric According to Kingsbury et.
23 fruits and vegetables are nutrient-dense 21 Sahih al-Bukhari.
No 5417 22 Sang Pyo Lee, et.
AuThe Effect of Emotional Stress and Depression on the Prevalence of Digestive Diseases.
Ay Journal of Neuro Gastroenterology and Motility.
Vol.
21 No.
2 April.
pISSN: 2093-0879 eISSN: 2093-0887.
https://doi.
org/10.
5056/jnm14116 23 Kingsbury.
Dupuis.
Jacka.
Roy-Gagnon.
McMartin.
, & Colman.
AuAssociations between fruit and vegetable consumption and depressive symptoms: Evidence from a national Canadian longitudinal survey.
Ay Journal of Epidemiology and Community Health, 70.
, 2016, 155-161.
https://doi.
org/10.
1136/jech-2015-205858 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 279-301 Navigating Sunnah Sittah.
foods such as vegetable, whole grains, beans, nuts and seeds that are high in fibre and nutrient-essentials including selenium, folate, and vitamin B6.
Depression development has been linked to dietary deficiencies of certain minerals.
Increased consumption of unprocessed fruits and vegetables has been linked to a lower incidence of depression in several cross-sectional studies, and this link holds true even after controlling for factors like body mass index and total calorie intake.
In addition to spiritual coping styles, there are recommendation and suggestion of foods in alleviating sadness.
One of them is honey.
It was known for its calming and healing effects.
The Prophet said: There is healing in three things: in the incision of a cupper, in drinking honey, and in cauterization with fire, but I forbid my followers to use cauterization.
24 The other food is dates that provide quick energy and have natural sugars.
The Prophet said: a house without dates is like a house without food.
Apart from those three, the Prophet mentioned on milk.
For instance, there is a hadith narrated by Abu Huraira: AllahAos Apostle said.
AuThe best object of charity is a she-camel which has .
given birth and gives plenty of milk, or a she-goat which gives plenty of milk.
and is given to somebody to utilize its milk by milking one bowl in the morning and one in the evening.
Ay26 According to scientific research it shows that milk contains tryptophan which helps in relaxation and better sleep.
The scrutiny on the Sunnan Sittah and compare the Quran, it shows that there are eight type of food mentioned in both sources i.
dates, honey, milk, ginger, garlic, pumpkin, cucumber and pomegranate.
The prophet used to eat cucumbers with dates.
Narrated by Abdullah ibn Jaafar: I saw the Prophet eating fresh dates with cucumber.
27 Cucumbers have a high water content which helps reduce stressrelated dehydration.
They rich in magnesium and potassium that boost nervous system relaxation and reduce anxiety.
Moreover, the B vitamins cucumber has support brain function and combat stress.
One of prophetAos favorite vegetable is pumpkin and Allah mentions it in the Quran : and caused a squash plant to grow over him.
And hadith narrated by Anas ibn Malik mentioned: a tailor invited the messenger of Allah to a meal that he had I went along with the Prophet, and he presented barley bread and soup containing pumpkin and dried meat.
I saw the Prophet picking the pieces of pumpkin 24 Sahih al-Bukhari, 5680.
https://sunnah.
com/bukhari:5680 25 Sunan Ibn Majah, 3328.
https://sunnah.
com/ibnmajah:3328 26 Sahih al-Bukhari, 5608.
https://sunnah.
com/bukhari:5608 27 Sunan Ibn Majah, 3325.
https://sunnah.
com/ibnmajah:3325 .
See also Sahih al-Bukhari.
No.
https://sunnah.
com/bukhari:5447 28 Al-Quran, 37, 146 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 279-301 Aizan from around the dish and eating them.
Since that day.
I have loved pumpkin.
Another narration mentioned by ibn Majah: O Aisha! When you cook food add plenty of pumpkin, for it strengthens the heart.
30 Pumpkin seeds contain tryptophan, an amino acid that helps produce serotonin i.
e the happiness hormone, reducing depression and anxiety.
31 It also contains high in magnesium that have a calming effect on the brain and helps with stress management.
32 In addition, vitamin A and antioxidants therein helps protect brain cells and support emotional wellbeing.
The Impact of Emotional Stress and Depression on Digestive Diseases The emotional stress and depression are increasingly recognised as major causes to a variety of health problems, including digestive disorders.
Epidemiological research indicates a significant corelation between psychological discomfort and gastrointestinal illness such as functional dyspepsia (FD), irritable bowel syndrome (IBS), and gastric cancer.
Lee.
, et al.
34 of the opinion that depression and emotional stress are separate risk factors for FD AND IBS.
Their studies exhibit that both stress, and depression were found to significantly enhance the risk factors of developing FD and IBS in a large population-based study with 23,698 participants.
According to statistical analysis, those with depression had an odds ratio (OR) 984 for FD and 3.
508 for IBS, whereas those with high stress levels had an OR of 1.
713 for FD and 1.
730 for IBS.
These result highlight the reciprocal link, mediated by the brain-gut axis, between mental health and gastrointestinal function.
With an adjusted OR of 4.
543, depression has also been found to be a possible risk factor for stomach adenoma and carcinoma.
This implies that depression might be a contributing factor to the onset of gastric cancer, possibly due to immune system 29 Sahih al-Bukhari, 5379.
See also Sahih Muslim, 2041 30 Sunan Ibn Majah, 3442 George.
, & Nazni.
AuAntidepressant activity of processed pumpkin (Cucurbita maxim.
seeds on rats.
Ay International Journal of Pharmaceutical and Biological Sciences, 1.
, 2012, 1-10.
https://w.
com/uploadfile/2015/0412/20150412030811530.
Dar.
Sofi.
, & Rafiq.
AuPumpkin the functional and therapeutic ingredient: A Ay International Journal of Food Science and Nutrition, 2.
, 2017, 165-170.
https://w.
com/assets/archives/2017/vol2issue6/2-5-50-591.
Oh.
Hong.
Ko.
-H.
, & Kim.
-S.
AuEvaluation of antioxidant effects of pumpkin (Cucurbita pepo L.
) seed extract on aging- and menopause-related diseases using Saos-2 cells and ovariectomized rats.
Ay Antioxidants, 13.
, 2024, 241.
https://doi.
org/10.
3390/antiox13020241 34 Sang Pyo Lee, et.
AuThe Effect of Emotional Stress and Depression on the Prevalence of Digestive Diseases.
Ay Journal of Neuro Gastroenterology and Motility.
Vol.
21 No.
2 April.
pISSN: 2093-0879 eISSN: 2093-0887.
https://doi.
org/10.
5056/jnm14116 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 279-301 Navigating Sunnah Sittah.
dysregulation and changes in lifestyle behaviours such as diet and physical activity.
The Coping Strategies of The Prophet The analysis of prophetic traditions reveals several key coping strategies that address sadness and emotional distress:
Spiritual Connection and Prayer: The sunnah emphasizes the importance of strengthening oneAos connection with Allah through prayer (Sala.
and supplication (Du.
The Prophet Muhammad often turned to prayer during times of distress, seeking solace and strength.
Engaging in regular prayer provides a structured routine that fosters inner peace and resilience.
Supplication allows individuals to articulate their emotions and seek divine intervention, which can provide comfort and reassurance.
Additionally, reciting specific prayers and verses from the Quran that address sadness and hardship can be a source of spiritual healing and emotional This spiritual practice not only provides immediate relief but also cultivates long-term coping mechanisms by fostering a deep sense of reliance on AllahAos wisdom and mercy.
Social Support and Companionship: The Prophet encouraged strong community bonds and open communication, advising his followers to seek support from family and friends.
The significance of companionship and empathy in alleviating emotional burdens is highlighted in various hadiths.
The sunnah emphasizes the importance of fostering a sense of belonging and unity within the community, promoting emotional well-being through shared experiences and mutual support.
Acts such as visiting the sick, offering kind words, and providing assistance to those in need are all prophetic traditions that contribute to emotional resilience.
The ProphetAos life exemplifies how building strong relationships and seeking comfort in social connections can help individuals cope with sadness and distress effectively Positive Cognitive Reframing: The sunnah advocates adopting a positive mindset by focusing on gratitude and hope.
The ProphetAos teachings encourage believers to reflect on their blessings and maintain an optimistic outlook in the face of adversity.
The Prophet Muhammad emphasized the power of positive thinking in various hadiths, encouraging gratitude as a means to cultivate contentment and emotional stability.
Studies have shown that gratitude can enhance overall well-being by fostering resilience and reducing stress.
The Quran further reinforces this concept, as seen in the verse: AoIf you are grateful.
I will surely increase your favorAo (Quran 35 Yao.
Yang.
Zhang.
et al.
AyThe impact of overlapping functional dyspepsia, belching disorders and functional heartburn on anxiety, depression and quality of life of Chinese patients with irritable bowel syndrome.
Ay BMC Gastroenterol 20, 209, 2020.
https://doi.
org/10.
s12876-020-01357-1 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 279-301 Aizan 14:.
Adopting a perspective of hope and gratitude allows individuals to reframe their challenges, finding strength in faith and the understanding that hardships are temporary and serve a greater purpose.
The sunnah also teaches practical techniques such as maintaining good company, reciting affirmations, and engaging in acts of kindness, which contribute to a positive mental outlook.
Physical Well-being: The Prophet promoted physical health through practices such as maintaining a balanced diet, engaging in physical activity, and observing Proper self-care is presented as an essential component of mental wellbeing.
The Prophet Muhammad emphasized the importance of physical health in several hadiths.
For instance, he said.
AoYour body has a right over youAo (Sahih alBukhar.
, highlighting the necessity of maintaining good health.
He also encouraged the consumption of wholesome foods and maintaining moderation in eating, as reflected in the hadith: AoThe son of Adam does not fill any vessel worse than his It is sufficient for the son of Adam to eat a few mouthfuls to keep him If he must do that, then he should allow a third for food, a third for drink, and a third for airAo (Sunan Ibn Maja.
Physical activity, such as walking and engaging in sports like swimming and horseback riding, was encouraged by the Prophet as a means to maintain physical and mental strength.
These teachings demonstrate that a holistic approach to health, balancing nutrition, exercise, and moderation, is essential for overall well-being.
Trust in Divine Decree (Tawakku.
: A core element of the prophetic coping style is trust in AllahAos plan, which fosters resilience and patience.
Accepting challenges as part of divine wisdom helps believers manage sadness with a sense of purpose and The Quran emphasizes the concept of Tawakkul in several verses, such as: AoAnd whoever relies upon Allah Ae then He is sufficient for himAo (Quran 65:.
This verse reassures believers that complete reliance on Allah brings inner peace and a sense of security.
Furthermore, the Prophet Muhammad .
eace be upon hi.
AoIf you trust Allah with the right kind of trust.
He will provide for you as He provides for the birds.
they go out in the morning hungry and return full in the eveningAo (Sunan Ibn Maja.
This hadith highlights the importance of balancing trust in Allah with proactive effort.
The Prophet also encouraged believers to recite prayers of reliance, such as AoHasbunallahu wa niAomal wakeelAo (Allah is sufficient for us, and He is the best disposer of affair.
in times of distress.
By integrating the concept of Tawakkul into daily life, individuals can cultivate resilience, patience, and a deeper understanding of lifeAos trials and tribulations.
Charitable Acts and Helping Others: Engaging in acts of kindness and service to others is emphasized as a means of finding fulfillment and reducing feelings Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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of sadness.
The ProphetAos emphasis on charity highlights the therapeutic effects of helping those in need.
The Quran states.
AoThe example of those who spend their wealth in the way of Allah is like a seed of grain that sprouts seven ears.
in every ear there are a hundred grains.
And Allah multiplies His reward for whom He willsAo (Quran 2:.
This verse underscores the exponential reward of charity and its spiritual benefits.
The Prophet Muhammad .
eace be upon hi.
also said.
AoThe believerAos shade on the Day of Resurrection will be his charityAo (Sunan al-Tirmidh.
Engaging in charitable acts, whether financial assistance, volunteering, or emotional support, not only benefits the recipient but also provides emotional relief and a sense of purpose to the giver.
Furthermore, the hadith.
AoSmiling in the face of your brother is charityAo (Sunan al-Tirmidh.
, emphasizes that even small acts of kindness can have profound effects on mental well-being.
Through charity, individuals develop empathy, strengthen community bonds, and find comfort in serving others.
Implications for Mental Health Practices Integrating prophetic coping strategies into modern mental health practices offers a holistic approach to managing sadness.
Therapists and counsellors working with Muslim populations can incorporate these principles to provide culturally and spiritually sensitive interventions.
Encouraging patients to engage in prayer, community support, and positive reframing can complement conventional therapeutic Prominent Middle Eastern scholars, such as Ibn Qayyim al-Jawziyya, have emphasized the importance of spiritual well-being in coping with mental health issues, noting that reliance on Allah and adherence to sunnah practices can provide psychological relief and resilience.
36 Similarly, contemporary scholars like Dr.
Yasir Qadhi37 highlight the integration of prophetic guidance with modern psychological approaches to foster comprehensive well-being.
On the other hand.
Western scholars, such as Dr.
Aaron Beck, have focused on cognitive behavioral therapy (CBT), emphasizing cognitive restructuring and behavioral activation as methods to manage sadness and depression (Beck, 1.
Scholars like Dr.
Martin Seligman have introduced the concept of positive psychology, advocating for strengths-based approaches and the cultivation of gratitude and optimism to enhance mental well-being (Seligman, 2.
Eastern scholars, such as Confucius and Buddhist thinkers, have promoted mindfulness and balance as essential to mental well-being.
Confucius emphasized the cultivation of virtue and harmony through self-discipline and ethical living (Confucius, 500 BCE).
Buddhist 36 Ibn Qayyim al-Jawziyyah.
AuThe Prophetic Medicine.
Ay Egypt.
Dar Al-Ghadd Al-Gadeed.
37 Yasir Qadhi.
The Sirah of The Prophet: A Contemporary And Original AnalysisAy.
Wordsmiths Press.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 279-301 Aizan psychology, as expounded by scholars like Thich Nhat Hanh, promotes acceptance, meditation, and the Four Noble Truths as pathways to inner peace and mental resilience (Hanh, 1.
Concepts like self-cultivation, acceptance, and meditation are core to their approach, encouraging individuals to seek inner harmony and a balanced life.
While both the prophetic and Eastern models integrate spirituality, the former places a strong emphasis on divine reliance, whereas the latter often focuses on self-mastery and harmony with nature.
While all approaches acknowledge the significance of mindset and behavior in managing sadness, the prophetic model uniquely integrates spirituality and faith-based practices to provide a holistic sense of healing.
Conclusion The prophetic approach to coping with sadness provides valuable lessons that remain relevant today.
By embracing spiritual, social, and physical well-being strategies, individuals can develop resilience and achieve emotional balance.
Islamic teachings emphasize the integration of faith and practical coping mechanisms, aligning with contemporary psychological theories.
Further research should explore the application of these strategies in contemporary mental health interventions, emphasizing their potential benefits in fostering psychological well-being.
Comparing these approaches with insights from Western and Eastern scholars, such as the cognitive restructuring methods proposed by Dr.
Aaron Beck and the mindfulness practices advocated by Thich Nhat Hanh, highlights the universal importance of holistic well-being and the diverse paths available for achieving emotional balance.
It seems that Islam acknowledges emotional struggles and offer guidance on coping with sadness, anxiety and distress.
Firstly, seeking help through patience and prayer as the Prophet said: whenever anything distresses the Prophet he used to pray.
This exhibits that prayer and turning to Allah were key in dealing with emotional Secondly, making supplication during difficult times.
The prophet taught the following supplication for sadness and anxiety.
He said: O Allah.
I seek refuge in You from anxiety and sorrow, from weakness and laziness, from miserliness and cowardice, from being overcome by debt and overpowered by men.
The hadith highlights that recognizing distress and seeking AllahAos help is an important coping Thirdly, encouraging positivity and hope.
The prophet said: There is no diseases that Allah has created, except that He also has created its remedy.
This reassures Muslims that mental health struggles have solution and treatment, whether spiritual, medical or social.
The prophet demonstrated various coping strategies in times of sadness and distress.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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Supplementary Materials Acknowledgements I would like to acknowledge the grant support from the Universiti Malaya [ST048-2.
entitled AuMosque intervention in promoting mental health among youthAy and Majlis Agama Islam dan Adat Istiadat Melayu Kelantan (MAIK) [GA001-2.
for a grant entitled AuKajian rintis pembangunan model intervensi Masjid Muhammadi Kota Bharu dalam promosi kesihatan mental remajaAy.
AuthorsAo contributions It is my 100% contributions in writing this article, ranging from material preparation to article review and revision.
Data availability statement All data are accessible and available to everyone.
Conflicts of Interest I affirm that there are no conflicts of interest that could potentially influence the research outcomes or compromise its integrity.
Funding This study was indirectly financially supported by Universiti Malaya under the grant number [ST048-2.
entitled AuMosque intervention in promoting mental health among youthAy, and Majlis Agama Islam dan Adat Istiadat Melayu Kelantan (MAIK) [GA001-2.
for a grant entitled AuKajian rintis pembangunan model intervensi Masjid Muhammadi Kota Bharu dalam promosi kesihatan mental remajaAy.
However, the sponsors played no role in the studyAos design, data collection, analysis, interpretation, or manuscript preparation.
References