How Does Islam View Eating Disorders?
Mental health is a topic that we all should be aware of, one that should garner a lot of attention and thought. But sadly, it is only recently that the stigma surrounding mental health is being overcome. There is especially a lot of stigma surrounding mental health in the context of religion. All mental health disorders need attention, but what about eating disorders? How are eating disorders looked at through a religious lens?
More specifically, how does Islam view eating disorders?
Are they ignored? Are they considered a made-up condition? Do they get the amount of attention and thought that should be rightly given to help those suffering? By looking at some factors that are important to the Muslim community like superstition, fasting and the importance of the soul we will be able to see how eating disorders fit into their religion and their community. While also seeing some ways in which the community can become more aware of the trauma an eating disorder can cause while trying to live a life according to Allah. The end result will hopefully be a new outlook on the reality of many people’s lives and what people of the Islamic faith can do to fit that reality into their religion.
There are some cases where Islam hinders healing of eating disorders, one of which is the thought that supernatural entities can affect your life and your health. One of these being the Jinn. The jinn is a creature that was created by Allah, they possess the power to affect the world and the people in it (Dein and Illaiee, 2013). For example, the jinn could be the cause of any illness like an eating disorder. In south Asia alone 77% of Muslim’s believe in the jinn (Muslim Beliefs in the Supernatural and Related Practices, 2012). When someone believes they are being subjected to the powers of a jinn it is easily cured with an exorcism or a talisman. But it is worth noting that the people who are targeted most often by the jinn are those who lack confidence and acceptance of others (Dein and Illaiee, 2013). It is well known that one of many causes of eating disorders is poor self-esteem (Fuller, 2017). If the knowledge of eating disorders and mental health problems are pushed aside in favour of belief in jinn, then countless people would not get the help they desperately need. By believing in jinn the warning signs of eating disorders will not be recognised and people will suffer alone. If someone is seriously suffering from an illness, an exorcism would not help. So why would it help with mental health conditions? In this case the belief is that mental health disorders are not real, but jinn are. Disregarding mental health does not make it go away. On the other hand, some may choose to believe in the Jinn as the reality of mental health problems can be a much scarier and long-term problem. A jinn can be quickly cured, but there is no cure for eating disorders. Choosing to remain ignorant about the existence of eating disorders in your loved ones will not help them overcome it. When people remain uninformed about the reality of mental illness it becomes easier to maintain the theology and belief that supernatural entities can influence your life.
But the jinn are not the only feature of Islam that can cause potential harm. There is a tradition of fasting in Islamic culture called Ramadan. It is a time that Muslims devote to worship, Allah, and self-discipline. They do this by abstaining from things such as food, drinks and medicine between sunrise and sunset. This tradition goes on for a full month (Chapin, 2016). This month can be a time of peace and spirituality but for those with eating disorders it poses a significant challenge. It is a highly important part of the Islamic faith and to not participate is not done. Tanvir Salahuddin, has experienced first-hand the problems with Ramadan and mental health. Tanvir wanted to continue taking their medications for their mental health problems during Ramadan but when consulting their Imam, they were told that mental illnesses are “kind of like a cop-out.” (Chapin, 2016). For Tanvir, Ramadan led to a deep depression and for others it led to drastic weight and health problems. “But because it’s anorexia I [always thought], Oh, it’s just in my head. I should be able to overcome it in order to fast.” (Chapin, 2016).
The stigma surrounding mental health is what is harming people during Ramadan.
The consideration of eating disorders and mental health issues as not real can be what leads to the problems with fasting. Muslims that suffer from eating disorders see Ramadan as a weight loss month, a month where they can hide the fact that they do not eat as no one else will be either (Chapin, 2016). For those recovering from eating disorders it still poses a significant problem. It can be a slippery slope. To stop eating for Ramadan is a legitimate reason but for those that suffer from eating disorders it means knowingly indulging in the actions that potentially, almost ended their life. If once a year you stop respecting what your body needs to be healthy then Ramadan will not be the positive experience it should be. The intense connection to Allah that one is supposed to feel will be replaced by all of the trauma that comes with eating disorders. Without both knowledge of eating disorders and safe fasting practice then Ramadan will exacerbate bad habits.
Despite the evidence that there are some Islamic practices that cause problems for those with eating disorders there is also evidence of how Islam helps to ease suffering. Many Muslims that suffer from eating disorders prefer speaking to Imams rather than seek psychological help as they do not want to do anything that would go against the main beliefs of their religion (Ali, 2016).
Due to this, it is essential that the Imams have the knowledge of eating disorders and mental health problems to properly help those suffering.
There is however evidence that Imams born in Muslim countries are less likely to understand problems of mental health than their American counterparts (Chapin, 2016). For example, Tanvir’s Imam was from Egypt, and he showed poor understanding of mental health problems. This is most likely due to still prevalent stigma surrounding mental health in these countries. But with education, there is no reason to believe that these attitudes cannot change. When looking at America there is copious amounts of proof that acknowledging mental health as a legitimate problem will benefit everyone. In the aftermath of 9/11, the Imams of New York city played a key role in the advocacy of those suffering from mental health problems (Abu - Ras, Gheith and Cournos, 2008). They showed incredible support in the wake of the disaster and provided a loving community. A community that obviously wanted to help those suffering. It is clear that there is a desire and a need for Imams to help with mental health and eating disorders. Due to this Imams worldwide need to acknowledge this fact. What is needed to do this is the knowledge of what an eating disorder is and how they as religious professionals can take on a role that will actually help them overcome their problems.
A technique that has had lots of success in helping those suffering from mental health problems is mindfulness (Mental Health Foundation, 2020).
A technique that helps to manage your mental health by identifying your emotions and helping to gain more control over how you are feeling (Mental Health Foundation, 2020). Not only is this a technique that can help with eating disorders it is also a technique that is present in the Qur’an. Your soul – nafs – has three states and when you are struggling with your mental health you are in a state of nafs al-ammara which means your soul is going through destructive emotions. The second state is nafs al- lawwama which is the accusatory state and the last state is nafs al – mutmainna which is the peaceful state, this is the ideal state to be in. But to reach this state you must recognise you are in a bad place and challenge it to reach peace of mind. The technique that is used to reach nafs al – mutmainna is called a lif lam mim. This technique is used to strengthen nafs al – lawwama and reach the perfect state (Samah, 2018). By trying to understand your current ways of thinking you will be able gain the tools to change for the better and reach nafs al – mutmainna. This approach has the capacity to orchestrate real change within someone suffering from an eating disorder and perhaps give the ability to overcome it. By identifying the thoughts that are driving an eating disorder they can be challenged, and techniques can be devised that will continue to challenge them. This will lead to increased focus on a positive mental well being and a more positive outlook on one’s self. Not only is this a proved technique for dealing with mental health disorders, but it also shows that mental health has always been important. There is no excuse for thinking that mental health is fake when the Qur’an has a technique specifically to help improve it. If the Qur’an knows the importance of a good mental health, then those within the Islamic faith have no reason to neglect it.
Islam is a religion of forgiveness; Allah shows mercy and kindness. There are problems in Islam, but these problems all originate within a field of ignorance and archaic beliefs about the body. If the imams of the world were educated in mental health and eating disorders would they be able to treat and understand the suffering of their congregation? Change will only happen when education about mental health happens. Mental health is not a reflection of anyone’s faith. Muslims are still part of Islam even if they suffer from an eating disorder.
If you are interested in learning more about Islam and eating disorders, please see our references or view the following videos – What challenges does Ramadan pose for Muslims with eating disorders? Why Do Muslims Fast?