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Introduction to his Life

Abū Zayd Ahmed ibn Sahl Al-Balkhī, born in 850 CE in present-day Afghanistan, was a prominent scholar known for his contributions to geography, mathematics, medicine, psychology, and natural sciences. His mentorship, Abu Yūsuf Yaʻqūb ibn ʼIsḥāq aṣ-Ṣabbāḥ Al-Kindī, was instrumental in shaping his intellectual journey. Al-Balkhī also considered as the founder of the "Balkhī school" of terrestrial mapping in Baghdad, which played a significant role in advancing geographical knowledge during the Islamic Golden Age. His scholarship was characterised by a commitment to making knowledge accessible to the public, combining rational arguments with divine revelations to dismantle social barriers to mental health services.

Al-Balkhī placed a higher value on revelation than other systems of knowledge and authored over sixty books and manuscripts on various topics. His notable contribution, "Figures of the Climates," included detailed maps that improved understanding of climatic variations. His influential text, "Masalih al-Abdan wa al-Anfus," explored the connection between physical health and mental well-being.

His works in mathematics, astrology, and geography were prominently featured in the works of his contemporaries, such as Ibn al-Nadim's "Kitāb al-Fihrist." His work enriched the intellectual landscape of his era and established foundational principles that would influence future generations in the Islamic world and beyond.

His Concept of Psychology 

Al-Balkhī's understanding of psychology extended beyond individual cognition to include the role of social and environmental factors in maintaining overall health. He advocated for proactive self-care for both body and soul, emphasising the importance of a suitable living environment, balanced nutrition, quality sleep, fresh air, and regular walks with nature. He also highlighted the value of physical grooming and relaxation techniques, such as massages and the use of perfumes and oils, and the benefits of physical activity, healthy sex life, and music.

Al-Balkhī urged individuals to combat negative thought patterns, accept life's challenges, and cultivate resilience through emotional expression and meaningful interactions with others. He encouraged active living, avoiding laziness, boredom, unemployment and contributing to the well-being of others. Open communication was another critical element of his approach, emphasising the value of listening and accepting help from others.

His work is deeply rooted in Islamic thought, reflecting the integration of spiritual and intellectual pursuits. In one of his poems, he eloquently articulated that "Religion is the greatest of philosophies; therefore, man cannot be a philosopher until he becomes a worshipper," suggesting that true wisdom arises from a synthesis of philosophical inquiry and spiritual devotion.
Balkhi’s contributions to psychology and mental health demonstrate a remarkable synthesis of scientific inquiry and spiritual reflection. His holistic approach to well-being, community, and self-care remains relevant today, offering valuable insights for contemporary discussions on mental health and personal development.

His Works on Psychology

Masāliḥ al-Abdān wa al-Anfus (Sustenance for Body and Soul) is considered al-Balkhī’s masterpiece in the field of psychology. The book addresses various aspects of psychology, analysing and covering many controversial areas within Islamic psychological thought. The manuscript is divided into two main sections:

1. Masāliḥ al-Abdān: This section focuses on medical and psychosomatic issues.
2. Masāliḥ al-Anfus: This section is dedicated to mental health.

The second section comprises eight chapters, covering topics such as the definition and importance of mental health, the prevention of mental disorders, and the classification of mental illnesses.

This manuscript by al-Balkhī was first reproduced in 1985 by Süleymaniye Umumî Kütüphanesi and Fuat Sezgin and is now housed in the Ayasofya Library in Istanbul. The second part, Sustenance of the Soul, was translated by Malik Badri in 2012. Badri highlighted al-Balkhī’s profound view that “human existence cannot be healthy without the ishtibāk (interweaving) of the soul and body.”

Interplay Between Mind and Body

Abū Zayd al-Balkhī was a prominent figure in understanding the intricate relationship between the mind and body. He believed in the interconnection between the two, asserting that an imbalance in either could significantly impact an individual's overall well-being. Al-Balkhī was among the first scholars to explore diseases manifesting both physically and psychologically. He argued that when the body suffers from illness, the nafs (psyche) experience a decline in cognitive and emotional capacities, potentially leading to further physical ailments. This perspective highlights the dual nature of health, where both mental and physical well-being are essential for a fulfilling life.

Al-Balkhī also recognised the interplay between emotional states and physical health, noting that emotional reactions such as anxiety and depression could lead to physical illnesses. This insight aligns with modern psychosomatic medicine, which underscores the importance of addressing emotional health as part of a comprehensive approach to overall well-being.

His groundbreaking ideas predated similar concepts in Western psychology by many centuries. Al-Balkhī's belief in the dynamic interaction between body and mind laid the groundwork for modern psychosomatic medicine. His legacy continues to serve as a cornerstone for contemporary discussions on mental and physical health, validated by ongoing psychological and medical research. 

Al-Balkhī's Contributions to Psychology and Psychopathology

Abū Zayd Aḥmad ibn Sahl al-Balkhī was a pioneer in the fields of psychology and psychopathology, introducing concepts of mental health that resonate with contemporary understandings. He emphasised the importance of “mental hygiene” and spiritual well-being, coining the terms al-Ṭibb al-Rūḥānī (spiritual health) and Ṭibb al-Qalb (psychological health) to describe these essential aspects of human well-being. Al-Balkhī critiqued contemporary physicians for focusing excessively on physical ailments while neglecting psychological conditions.

Al-Balkhī’s contributions were groundbreaking, particularly his differentiation between neurosis and psychosis. He classified neurotic disorders into four emotional categories: anger, sadness and depression, fears and phobias, and obsessional disorders. This classification system laid the groundwork for future psychological studies. 

Al-Balkhī distinguished between three types of depression: endogenous depression, reactive depression, and normal melancholy (ḥuzn). Using vivid metaphors, he compared acute depression to a "blazing coal fire" and chronic melancholy to "glowing coal" after the fire has subsided (Zafar et al., 2020).

1. Normal melancholy (ḥuzn):
   Al-Balkhī described this as a mild and natural emotional response to sorrow, often arising from feelings of loss or unfulfilled ambitions. The DSM-5 similarly recognises this as mild depression, which typically results from normal life challenges (American Psychiatric Association, 2013).
2. Reactive depression:
   This type of depression, as defined by Al-Balkhī, is triggered by external circumstances, such as adverse life events. It impairs the individual’s ability to enjoy life and causes deep emotional pain.
3. Endogenous depression:
   Unlike reactive depression, endogenous depression lacks any identifiable external triggers. It manifests as persistent sorrow (ghummah), which inhibits physical activity, disrupts daily functioning, and diminishes enjoyment of life (Deuraseh & Abu Talib, 2005, p. 77).

Al-Balkhī was a pioneer in the understanding of phobias, conceptualising them as a distinct diagnostic category called al-Fazaʿ. He defined al-Fazaʿ as excessive fear arising from encountering, hearing, or even contemplating a feared object or situation. This aligns closely with the DSM-5 definition of specific phobias, which also highlights the associated psychological and physical symptoms.

Al-Balkhī also provided early insights into obsessive-compulsive disorder (OCD), describing obsessions as persistent, distressing thoughts that disrupt the ability to enjoy life and impact both the body and soul. He classified obsessions into two categories:

1. Time-dependent obsessions:
   These include obsessions present from birth or those that develop later in life, characterised by intrusive and "unreal" thoughts that are difficult to dismiss.
2. Symptom-dependent obsessions:
   These are associated with specific conditions or events that trigger obsessive thoughts.

Al-Balkhī’s descriptions align remarkably with the DSM-5 criteria for obsessions, which define them as recurrent, unwanted thoughts causing anxiety or distress. Both frameworks emphasise the difficulty in suppressing these intrusive thoughts, which significantly hinder daily functioning and concentration.

Therapeutic Interventions

Al-Balkhī's therapeutic interventions reflect a holistic integration of psychosocial and spiritual approaches to mental health treatment. He introduced the concept of "psychological first aid," emphasising the role of maintaining positive thoughts and emotions to alleviate depression and psychological distress. His preventive strategies encouraged individuals to cultivate positive "cognitive sets" during challenging times, a concept closely aligned with modern Rational Cognitive Therapy.

Al-Balkhī advocated for talk therapy to help modify thoughts, enhance cognition, regulate emotions, and improve behaviour. Additionally, he recommended music therapy and engaging in enjoyable activities to enhance psychological well-being. His therapeutic framework combined cognitive and spiritual techniques, underscoring the importance of integrating rational and spiritual methods for addressing specific disorders.

For anxiety, Al-Balkhī promoted the use of positive self-talk as a form of reinforcement to counter negative thoughts and soothe the psyche. He drew on prophetic teachings to advocate for seeking treatment and maintaining optimism, reinforcing the belief that "every illness has a cure."

In treating phobias, Al-Balkhī applied riyāḍat al-nafs (psyche-training), a method that parallels the modern concept of "reciprocal inhibition" introduced by Joseph Wolpe. This approach involved gradually exposing the individual to feared stimuli while employing techniques to reduce their anxiety response.

In summary, al-Balkhī’s contributions to psychology and psychopathology were revolutionary. He provided a comprehensive framework for understanding mental health that integrated spiritual, emotional, and physical dimensions. His work exemplifies the enduring significance of a holistic approach to mental health, emphasising the interconnectedness of the mind and body in achieving overall well-being.

About the author

Adil Kadavath is a degree scholar at Darul Huda Islamic University, specialising in the Department of ʿAqīdah and Philosophy. He is also pursuing a B.A. in History at IGNOU. His research interests include Religious Studies, Indian History, and Islamic History.

References

• American Psychiatric Association. Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5), 2013.
• Awaad, R., and S. Ali. "A Modern Conceptualization of Phobia in Al-Balkhī’s 9th Century Treatise: Sustenance of the Body and Soul." Journal of Anxiety Disorders 37 (2016): 89–93.
• Deuraseh, N., and M. Abu Talib. "Mental Health in Islamic Medical Tradition." The International Medical Journal 4, no. 2 (2005): 76–79.
• Haque, A. "Psychology and Religion: Their Relationship and Integration from an Islamic Perspective." The American Journal of Islamic Social Sciences 15 (1998): 97–116.
• Nasr, S. H. Science and Civilization in Islam. New York: New American Library, 1968.
• Rasool, G. Hussein. Islamic Psychology: Human Behaviour and Experience from an Islamic Perspective. 2021.
• Rasool, G. Hussein, and Mugheera M. Luqman. "Foundations of Islamic Psychology from Classical to Contemporary Thinkers." pp. 61–70, 2022.