Reviewed by Monazza Ashraff
Sustenance of the Soul is the second part of a 9th-century manuscript titled Masalih al Abdan wa al Anfus (Sustenance for bodies and souls), written by the renowned polymath Abu Zayd Al Balkhi, translated by Malik Badri. Al Balkhi is accurately described as being centuries ahead of his time. Today, if you search for the fathers of cognitive psychology and cognitive therapy, you will find the names of psychologists Ulric Neisser and Aaron Beck. It was in the 1960s that both of them published their works on cognitive psychology. Yet, eleven centuries before them, Al-Balkhi wrote about interventions that closely mirror techniques from modern-day cognitive behavioural therapy. His manuscript was the first known attempt to explain diseases of the mind along with their psychotherapeutic interventions.
The book is divided into eight chapters. The first four chapters are on sustaining and reviving one’s mental and spiritual health, while the latter four elaborate on certain disorders he classifies under neuroses, along with his suggested therapeutic interventions for each. These include fear, anger, depression and obsessions. What struck me most while reading this book was the simplicity of the language used by Al Balkhi. He explains various complex psychological phenomena in the simplest of terms. His book caters not only to those with a deep understanding of medicine but also to any layperson wishing to understand how to manage the diseases that afflict the mind and soul. His approach to health is holistic; he firmly believed that overall health is intricately tied to both the body and soul. His logic is simple yet profound. Since we possess both a body and a soul, each can be prone to health and sickness, as well as balance and imbalance. Just as we are aware that our body is prone to illness, we take precautions or seek cure when it is afflicted with illness. Similarly, we should be aware that our soul can also be prone to illness, and similar attention should be given to preventing the diseases of the soul. Al Balkhi had a profound understanding of the interconnection between the body and soul, observing that psychological pain can lead to physical illnesses and vice versa.
On the topic of holistic health, Al Balkhi’s treatment methods are similarly comprehensive, addressing both internal and external methods for treatment. He outlines both external and internal strategies for each of the four disorders he discusses. External treatment methods often involve focusing on one’s environment and seeking external advice and counsel, as well as the importance of seeking good company. Internal methods, meanwhile, are focused on changing one’s negative thought patterns, for example, by using counteracting arguments to neutralize negative thoughts, a technique in rational cognitive therapy. Another recommendation is to remind oneself, during moments of tranquillity, of the nature of this Dunya being a place of anxiety. This highlights his psycho-spiritual approach to treatment by drawing attention to the fact that true peace and happiness can only be achieved in the Hereafter. His treatment methods resemble modern-day interventions such as psychotherapy, reciprocal inhibition, exposure therapy, rational cognitive therapy, and acceptance and commitment therapy. Of all his interventions, my personal favourite is his suggestion to build mental immunity in the same way we build physical immunity. This can be achieved by storing positive thoughts when relaxed, to draw upon during times of distress and emotional outbursts.
A few things need to be kept in mind while reading this manuscript. Some of his interventions may seem irrelevant, as they were written in the context of his time. You may find that he often addresses rulers in positions of power, particularly the caliphs and governors of the Islamic state. It is also crucial to note the difference between Islamic psychology, which is rooted in the Quran and Sunnah, and Muslim mental health, which involves providing interventions tailored to Muslims. Thus, you may find his suggestions of consulting fortune tellers surprising. A recommendation criticized by Malik Badri as well.
Being a student of psychology, it was truly astonishing to see the extent and depth of Al Balkhi’s understanding of psychological phenomena eleven centuries before anyone in the Western world came close to the insights he had. This filled me with both a deep sense of pride at the richness of our tradition and a quiet frustration that such brilliance has not received the recognition it deserves. Al Balkhi, a 9th-century genius, produced work that remains remarkably relevant to this day, and his legacy deserves to be honored.