Sustenance of the Soul

by Abu Zayd al-Balkhi, Malik B. Badri (Translator)

From Masalih al-Abdan wa al-Anfus (Sustenance for Bodies and Souls) Preserved in the Ayasofya Library in Istanbul is an astonishing manuscript. Written more than eleven centuries ago, by the ninth century CE polymath Abu Zayd al-Balkhi, it tackles mental and psychological disorders which seem commonplace to us today. Al-Balkhi explains symptoms and treatments giving advice on preventive measures and how to return the body and soul to their natural healthy state. In doing so he displays a keen understanding of the human condition and the medical nature of the human emotional state. An astonishing feat given that many of the conditions he discusses were left largely unknown and untreated for centuries before being clinically defined as such, only as relatively recently as the 20th century. A genius, his insights on human psychopathology as well as diagnoses of psychological ailments including stress, depression, fear and anxiety, phobic and obsessive-compulsive disorders, together with their treatment by cognitive behavior therapy, relate to us in every way and are in sync with modern psychology. Importantly they also incorporate a greater dimension to include the soul and the worship of God.

Genres: Islam, Psychology, Religion, Self Help, Nonfiction, Philosophy, Mental Health

80 pages, Paperback

First published January 1, 2010

About the author

bƒ zayd al-balkh¬ was an encyclopedic genius whose profound contributions to knowledge covered many diverse fields that would seem, to our modern minds, to be unrelated to each other. He is also considered to be one of the world’s first known cognitive psychologists, astonishingly centuries ahead of his time, studying and suggesting cognitive treatments to anxiety and mood disorders.
A polymath and prolific writer, he authored more than sixty books and manuscripts, meticulously researching disciplines as varied in scope as geography, medicine, theology, politics, philosophy, poetry, literature, Arabic grammar, astrology, astronomy, mathematics, biog- raphy, ethics, sociology as well as others. Although excelling in many fields his fame as a great scholar came actually as a result of his work in geography leading him to become the founder of what is known as the “BalkhÏ School” of terrestrial mapping. Regrettably, most of these valuable documents, hand-written manuscripts, have either been lost or lie concealed in museums or in inaccessible libraries.
Similarly, very little has been written by way of biography. Most of what we know about al-BalkhÏ comes from a single biographer,

born in the year 235 ah (849 ce) in a small village called Shamisitiyan, in the Persian province of Balkh, which is now part of Afghanistan. Aside from noting that he received his early education from his father,

In his youth and endeavors to educate himself in the sciences and arts of his time He was generally silent, and contemplative thus exhibiting a (reserved) shy personality. This descrip- tion of his personality added to the meticulous nature of his vast and rigorously written studies in modern terminology, allows us to infer al- BalkhÏ to be a highly introverted, yet brilliant scholar. What also seems apparent is that he preferred seclusion and contemplation to socializ- ing with friends or attending parties because there is no mention in his biography of either, whether association with intimate friends or attendance of lavish parties, by lavish meaning eating, listening to music and/or captivating Arabic poetry, common in the Abbasid era.

Reviews

[Sahar · Rating 4 out of 5]

“The right approach is to supplement ministrations of the body with those directed to the soul; this is essential.”

Living in an age where mental illness is at an all-time high and God-centred spirituality at an all-time low, medical practitioners and Muslim leaders alike are struggling to keep up with the debilitating effects of the global mental health crisis on the body and soul. Exacerbated by a lack of healthcare service funding/resources, privatisation of healthcare, and mile-long waiting lists, it comes as no surprise that the most ‘efficient’ treatment of choice, particularly for the reductive Global North, is medication. Conspiracy theories about the pharmaceutical industry aside, one does not need to personally experience or be formally diagnosed with a mental illness to witness its debilitating effects on society.

Though we are (finally) witnessing a shift from simply prescribing medication towards a more holistic, combined therapeutic approach, that is, offering therapy in conjunction with medication, this is by and large a new development for the modern world. The effectiveness of therapy—particularly cognitive behavioural therapy—in treating mood disorders such as anxiety and depression, was noted as early as the ninth century by physicians such as Abu Zayd al-Balkhi (850-934), who is thought to be the first known cognitive psychologist. His extraordinary manuscript, Masalih al-Abdan wa al-Anfus (Sustenance for Bodies and Souls) detailing the diagnoses, symptoms and treatments of various psychological disorders, resides today in Ayasofya Library in Istanbul.

Abu Zayd al-Balkhi was a remarkable figure for his time. I found the summary of his life provided at the beginning of the book enlightening, particularly the fact that, “his great knowledge of classical and modern sciences gave to his written work the style of philosophers, and the eloquence of men of letters.” Though there were some blips and controversies surrounding his person for a short period of time, he by and large adhered to orthodox Sunni Islam and wrote works expounding on Islamic sciences as well as medicine and psychology.

Balkhi’s approach to achieving optimal bodily health and psychological wellbeing is rooted in Islamic principles. That is not to imply that he disregarded or trivialised the suffering of others by invalidating their experiences by simply prescribing prayer and dhikr and sending them on their way, rather his faith informed his understanding of the interaction between body and soul and the holistic nature of his treatments. He writes about how the ailments of the mind can affect the body and vice versa.

Regarding common, recurring feelings such as sadness, anxiety and anger, “[these are] due to the intrinsic essential nature of the soul and its volatile essence and changeability.” In world where physical health is prioritised above all, as believers we know that the soul is of equal, if not greater priority than our physical bodies, and that we should make every effort to purify and nurture our souls. Binge consuming media and striving for worldly success distracts us from this endeavour. Trying to wean ourselves off social media and become more protective of our time is becoming increasingly difficult, particularly since religious/spiritual activities don’t yield instant gratification or results. As a book reviewer I often have to reflect on my own use of social media – am I writing reviews to increase my post turnover rate and gain clout? or am I writing them because I enjoy writing and want to disseminate knowledge to my followers? The small decisions we make in our daily lives take a toll on our souls—but enough of this tangent. I pray Allah keeps us all sincere.

Amongst Balkhi’s treatments are:

- Phobias – systematic desensitisation by, “[acquiring] much knowledge and information of fearsome things (to discover that they are not really harmful) and to force oneself to repeatedly expose one’s hearing and sigh to noxious things.”

- Anxiety and depression – reflecting on and rationalising the bodily harm of continued sadness/depression as the body is a beloved thing, understand that this dunya, by virtue of its creation, is not the permanent residence of humanity, realising the soul/self is the most precious entity and should be preserved by all means necessary.

- Waswasa/OCD/“obsessive inner speech” – avoiding loneliness as this stimulates negative self-talk, socialising, as “Allah has created man a social being who instinctively enjoys mixing with other people of his resemblance and who needs the social support of others when suffering any sad experiences.”, avoid idleness/unemployment, get counselling from family/friends.

In all, this is a deeply profound and extraordinary work. There were a few treatments I didn’t necessarily agree with, including utilisation of psychic science (fortune-telling), which Balkhi bizarrely calls, “a valuable profession with great importance.” If anyone could provide contextual insights or an explanation as to why this has been included in an otherwise beneficial work, I’d be hugely appreciative.

Balkhi is consistently emphatic regarding the importance and urgency of prioritising mental wellness and seeking treatment as soon as possible. At the end of the day, physical and mental illness affect ibadah and this isn’t something that should be put on the backburner. The advice in this work will serve invaluable to those who have experienced the negative effects psychological distress, though this book alone should not be used as a replacement for your local general practitioner!

[SISTERS Magazine · Rating 5 out of 5]

Malik Badri, the translator of this partial translation of an ancient manuscript written by polymath Abu Zayd Al-Bakhi, is well known within Muslim psychology circles. His first publication, The Dilemma of Muslim Psychologists, back in 1979 is a book my husband, a fellow psychotherapist has had in his possession for many, many years. It is a small volume which has made a significant contribution to the work and thinking of many believing practitioners globally. I even quoted it as part of my MA dissertation. So you can imagine my excitement at the thought of getting my mitts on his latest manuscript. My enthusiasm became further heightened when I recognised what exactly it was.
This book is an English translation of a part of text written more than a thousand years ago. Currently, cognitive behavioural therapy or CBT is the therapy. It has a huge backing in terms of evidence-based practice and is the psychotherapy that a patient going to their General Practitioner, in the UK, is likely to be referred to. All NHS psychologists and psychiatrists are almost guaranteed to have been trained in it. I myself utilise it in my client work to help people manage what ails them before (and sometimes whilst) we delve into why they are the way they are. Now, it seems that this form of therapy was derived quite comprehensively much, much, much sooner than was ever supposed.
The paperback itself is very slender and light in weight. I would buy the book based upon its cover alone as it resonates with the romantic in me who loves period pieces: be they books, movies or artwork. That and the fact that the chap in the picture reminds me, a great deal, of my late father (may Allah be pleased with him). The text starts off, following the foreword and the acknowledgements, with an introduction to the original writer, Abu Zayd Al-Bakhi and the original work itself - a summary by the translator, before it is shared fully in its translated and annotated form. I found it an easy, smooth read but that may be because I am accustomed to academic reading and the subject matter. I found Badri’s annotations both pertinent and useful as well as, generally, in keeping with the questions that arose in my mind as I read.
I don’t believe that this book will be for everyone. It will interest those that have curiosity for human psychology and those who wish to bridge the gap between the knowledge that the Greeks deciphered for us and the wisdom propelled by the Renaissance. It gives Muslims a chance to reclaim their intellectual heritage and insha Allah build upon it. Badri says in his summary that he will do his “best to simplify this summary so that lay readers, whether in psychiatry and clinical psychology or not, can appreciate the contributions of this genius.” Overall, I think he has been successful because as I read, Al-Balkhi’s brilliance shone through for me. He was clearly a man of God, hugely insightful, wise and well ahead of his time.
Alhamdulillah, as a believer, I am so happy that this text exists because for me it consolidates my understanding of this form of therapy which I knew to be in keeping with Islamic principles. How much more CBT can you get than, for example, the teachings for managing anger:
The cognitive approach:
Sulayman ibn Sard said: "I was sitting with the Prophet (SAW), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (SAW) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allah from the Shaytaan," what he feels (i.e., his anger) would go away.’" (Bukhari)
And the behavioural approach:
“When one of you is angry while standing, let him sit down and if his anger goes away that is good; otherwise let him lie down.” (Abu Dawud)
In fact I personally believe that most therapeutic and psychological knowledge and insight is available within Revelation (the Qur’an) and the Sunnah. And that counselling is a tool that can help us attain higher levels of self-understanding and iman, bi-idhnillah. However, sometimes we have to look outwards before things can make sense within. And vice versa.

Al-Balkhi Quotes:
“If someone praises you for what is not in you, then you cannot trust that he will not blame you for what is not in you.”
“Religion is the greatest of philosophies; therefore, man cannot be a philosopher until he becomes a worshipper.”
“The greatest medicine is knowledge”

This review appears in SISTERS magazine issue #70 August 2015, written by Khalida Haque, a qualified and experienced counselling psychotherapist. Khalida is a regular contributor to SISTERS. Her ideal occupation would be professional reader as she loves to read and will read anything that has words on it; a good book will find her lost amongst its pages.

[Murtaza]

This book is remarkable not because of its fairly commonsense advice about how to improve ones mood during periods of stress, but because it is a translation of a historical document written over a millennium ago by a Muslim physician. I didn't find any of the advice particularly interesting on a particular, though as the translator notes the assumed unity of psychological and physical health has only been holistically reunited over the past century. Balkhi deserves some credit for giving basic advice that was lost until the modern period, and for writing a very modern book in the ninth century AD.

[Isa · Rating 4 out of 5]

⭐️⭐️⭐️⭐️ An extremely high brow piece of work which I would recommend to all my brothers & sisters who are interested in knowing themselves more deeply & who have an interest in psychology (or medicine)

It’s fascinating to read a work so ancient, yet so modern at the same time. The maladies that affect us all in the modern day, most definitely affected our ancestors & through the lens of Islam, Abu Zayd al-Balkhi does a brilliant job of breaking everything down & imparting some words of wisdom throughout this short book.

It misses out on a 5th star due to a couple of heretical issues that unfortunately appear inside. But on the whole I highly recommend this book.

[Yomna · Rating 4 out of 5]

The fascinating thing about this book is how Al-Balkhi was able to discuss ideas back in the 9th century that were only recently considered evidence-based approaches. I enjoyed reading his analysis and insights on human nature. The missing star is because I felt he was sexist in one of his statements, and also his approach to OCD treatment was confusing.

[Sidra · Rating 5 out of 5]

Abu Zayd al-Balkhi wrote Sustenance of the Soul (Masalih al-Abdan wa al-Anfus) in the 9th century, around 850 CE. This translated manuscript, originally written in Arabic, is a fascinating exploration of the connection between mental and physical health. What is truly remarkable is how Balkhi outlined principles of psychosomatic illnesses and emotional well-being, long before modern psychology discovered them.

Reading his work felt like uncovering a hidden gem. Not only does he approach psychology from a deeply Islamic perspective, but the advice and practical steps he offers are surprisingly aligned with modern psychological treatments. His insights into the mind-body connection and his spiritually integrated view of mental health are unique and incredibly forward-thinking.

It’s unfortunate that the contributions of scholars like Balkhi are often overlooked in Western narratives of psychology, which tend to jump from the Greeks to the Renaissance, ignoring the rich intellectual achievements of the Islamic world. Balkhi’s work serves as a reminder that our understanding of psychology is rooted in much older and broader traditions than is often acknowledged.

[Taliarochminska · Rating 5 out of 5]

Another highly fascinating feature of al-BalkhÏ’s cognitive therapy
which I did not find in modern literature isthe use of one unacceptable
cognition or emotion to change another, more incapacitating one. He
givesthe example of a soldiersuffering from excessive anxiety and fear
of combat. Such a soldier should remind himself of those heroic men
who courageously led their troops to victory in fierce battles, and
whose names have been recorded in history. By comparing his own
shameful, emotional state with their great valor, he is bound to rouse
anger at himself.This anger can then be furtherstimulated by the solider
asserting to himself that panicky behavior of this sort is to be expected
from the weak, cowardly men, women and children but notfrom brave
adult fighters such as he. When the anger reaches a certain level it
would neutralize his fear (p.308). So anger, which itself can be a disordered emotion, can be used against another more serious emotional
pathology. In discussing this approach, al-BalkhÏ actually upgrades his
form of cognitive therapy from limiting itself to changing the irrational
content of thought to the process of thinking itself which reminds one
of the contemporary third wave of cognitive therapy.

[Khairul Ikhwan]

Buku ini tidak hanya sekadar kupasan mengenai kepentingan kesihatan mental sahaja, bahkan turut dimuatkan juga pengenalan jenis-jenis penyakit mental, tanda-tandanya, punca-puncanya dan kaedah rawatannya. Walaupun ringkas, ulasan al-Balkhi mengenai setiap penyakit mental agak menyeluruh dan menyentuh banyak perkara.

Dalam buku ini, Al-Balkhi lebih bertumpu kepada kaedah rawatan dalaman, iaitu dengan menimbulkan fikiran dan sangkaan yang baik supaya suatu penyakit mental itu dapat ditentang sehingga ia berkurangan atau terus terhapus. Beliau telah menyenaraikan banyak fikiran dan sangkaan baik yang boleh dijadikan sebagai rawatan bagi setiap penyakit tersebut. Ada di antaranya adalah ajaran dan nilai-nilai Islam yang sudah biasa kita dengari. Maka buku ini sangat baik untuk kita sebagai muslim.

[Iqra · Rating 5 out of 5]

Al-balkhi explains psychological ailments and their diagnoses such as depression, anxiety, fear, stress, phobias and OCDs and their treatments. He explains symptoms of ailments, their prevention and treatment, and returning the body and soul to it's healthy state. He also focuses on the spirituality of beings and islamic values such as reliance on god and prophetic hadiths that provides contentment to the soul.

[Hana · Rating 4 out of 5]

Abu Zayd al-Balkhi was a 9th century polymath and writer who lived in what is now northern Afghanistan. Masalih al-Abdan w al-Anfus (Sustenance for Bodies and Souls) is his book on looking after your physical and mental health, and this pamphlet is a translation of the latter half of that.

As a historical document, this is fascinating. Al-Balkhi is thought to have been the first known cognitive behavioural therapist, and his ideas on the causes and treatments for mental illnesses were way ahead of anything Western scholars would develop for a full millennium. Malik Badri, the translator – himself a psychologist – has left footnotes comparing al-Balkhi’s comments to modern understandings of psychology, and while he was definitely still of his time in some ways (e.g. references to the four humours), by and large they’re amazingly similar.

And the fact that it is so forward-thinking means that there actually is relevant and applicable advice in here for a modern reader, beyond its value as historical record. He has individual chapters on how to deal with anger, phobias, depression, and OCD (for some of the highlights of each, I direct you to Sahar’s review), as well as some general commentary on the importance of holistic treatment, and how physical and mental health are linked and can affect each other. While his philosophy is rooted in an Islamic worldview, the book isn’t explicitly religious for the most part, so I think a non-Muslim reader could still find it valuable.

There were a couple of his ideas I didn’t necessarily agree with – the admiration al-Balkhi seems to have for psychics and fortune-telling is a little odd, so much that even the translator fails to make sense of it. I also don’t think ‘realising that those who succumb to depression and refuse to fight it are weak and failures in life, whereas those who patiently resist negative thoughts and to face problems with renewed optimism are strong and successful’ is advice that would be given to someone with depression today. But aside from a couple of slightly off paragraphs, I found the overall work very profound and beneficial.

[Karima · Rating 4 out of 5]

Abu Zayd al Balkhi was a scholar that was way ahead of his time. A pioneer in a field that paid him no mind only to come up with similar theories about the human psyche 11 centuries after his death.

Although I don't agree with everything written in this book (in regards to some of the treatments that were mentioned & his praise for fortune-telling and astrology), I do appreciate his insight in the different illnesses of the soul and the understanding that human beings are unique and therefore require different treatment methods.

Something that blew me away and made me respect him even more, is that he, in the 9th century (!), already differentiated between the illnesses of the body and the soul and recognised the influence they have on each other. He stresses the importance of keeping both physical and mental health in check and simultaneously gave some treatments that would help with the upkeep of a generally healthy mind and body. I also noted (and appreciated) that he didn't identify people with their mental symptoms/disorders. Something that the modern/western world only stopped doing in recent times.

A quote to end my rant: "To be deprived of expected pleasures, if this means maintenance of the soul's tranquility, is far better than confronting what one cannot tolerate."

[Sana Kalim · Rating 4 out of 5]

This surprisingly quick read, rewarding for its brisk pace, offers a comforting discovery, that one of the first books on psychopathy was written by a Muslim scholar, who had incredible insight for his time-
It is highlighted in the ways the Quran was used as guidance throughout the book to address psychological problems such as anxiety, depression and OCD.

By providing overlaps between mental and physical manifestations this book truly emphasized the way and how to upkeep a healthy mind for the 21st century.

[Billan]

While some of the parts of this book were questionable (the four humors, ext.), it’s amazing to see how concepts written during the 9th CENTURY is what we considered modern and some of which is currently being used in cognitive psychology and cognitive behavior therapy. it’s also bit sad how a lot of this person’s findings is credited by people who lived hundreds of years after him.

[Yzmrr · Rating 4 out of 5]

++ quick read, nice and simple, v interesting & informative content, highlights importance of mental well-being & preventative measure (method of logic/modern statistics) - misogynistic remark & psychics

[f · Rating 5 out of 5]

Okay the most insane thing about this book is that it was written in the 9th century!! And includes so many modern day tools and guides towards mental health issues, specifically depression, anxiety, and OCD. It was easy to digest and very practical for everyone. There is definitely an Islamic spirituality thread through it, but I’d say it’s so minor that it doesn’t really affect the experience if you don’t care for that. I’ve never really read a health handbook/guide like this and I highly recommend- as the author mentions it’s good to have these “mental maneuvers” in your toolbox before it afflicts you. Also this guy was a polymath - king!

[afra · Rating 3 out of 5]

3.5


i don’t know how to take this book if i’m honest. on one hand, it is very clearly badri walking us through al-balkhi’s work, instead of being an impartial translator. there is merit and weakness in this, in the fact that it may leave leeway for one to suspect bias in his translating efforts, and a lot of badri’s interpretations thus can be scrutinised. he however has done a phenomenal job in establishing the relevancy of al-balkhi’s work in the contribution of psychology. and while some of al-balkhi’s understandings of medicine are very outdated, so were the greek philosophers and those in the renaissance who we accredit as some of the earlier forefathers of this discipline, so it’s only right we hold al-balkhi to the same standard.

truly though, it was ahead of its time. it’s quite startling to me that a book written over 1200 years ago would have such distinctive insights about mental illness and mental health in general. considering his contemporaries, and even those who came centuries after him, his understandings on the pain of the mind and what causes it to disorder was truly ahead of its time - he understood that mental disorders were not always the sum result of a person’s external afflictions and instead can be triggered by internal, uncontrollable states. THIS !!! IN 800CE !!!!!!! whilst freud over 1000 years later was afflicting the same shit to whether or not you wanted to shag your mum as a boy !!?? and that was the man the west revered as the father of psychology???


the islamic lens on mental illness however was very illuminating to see. it’s eye opening seeing how academics viewed the world in those early days, and the ways they wrote reflected the world for everything that it is. again due to its time (800 ish CE WHICH IS INSANE), some of its interpretations and points of advice will seem very reductive, but even for its time, it takes many things into consideration, and in my opinion, defying the complexities of contemporaries who came centuries after him. again the islamic interpretation of mental health however was really healing to read for me personally, as religion was so often used as a weapon to explain why i was going through what i was going through. though al-balkhi’s forms of treatment and alleviation from mental illness is not something i will ascribe to entirely, his interpretation of these disorders from a religious lens was actually very refreshing to see. for too long, many muslims have been told that the things they’re inflicted with is a result of not being religious enough, or because of god’s anger at some minuscule sin. it’s so nice to read from a scholar of the faith that this is not the case.


overall very interesting read. can’t comment on the enjoyability of it because i read it as a document of its time and thus interpreted it in that way. i did struggle through the outdated ideas of medicine (he touched upon the body being made of four substances etc), but thank god he wasn’t one of the quacks who insisted that healing ailments of the mind would happen through getting leeches to suck up your blood, and that something was inherently wrong with you. he instead asks you to fix your cognition with a series of questions and examples. this book should be compulsory reading for anyone interested in faith-based interventions


it’s so funny because he also literally says like . please, go touch some grass.

[Li · Rating 4 out of 5]

A book which introduced me to the concept of psychological disorder and the therapy. In this book, Abu Zayd Al-Balkhi classified the disturbance of the soul to four categories : anger; fear; sadness and depression; and bad whisper or negative mind. All of them are well descripted. The basic methods to overcome these illness also easily understood and applicable. It is amazing that these concepts were written by muslim scholar from centuries ago, but still relevant until today.

[miss s jabin · Rating 4 out of 5]

Fascinating that Al Balkhi had these ideas in the 11th century, yet it wasn't until the 19th century that the West really grasped these concepts, now termed as CBT. It was interesting to see the different themes covered in such a small book and the 4 different types of neurosis's discussed; sadness and depression, anger and aggression, fear and panic and the obsessive inner.

If you have an interest in the psych then this is a book for you.

[Adam · Rating 2 out of 5]

Lightly lands on the appeal of finding modern, philistine paradigms in an older, surprising context

[Kelley · Rating 4 out of 5]

We read this for my masjid's book club. I had bought this when it first came out because I was so excited to see a title about Islamic psychology. My undergraduate study was psych, and I had then become Muslim and gone on to study Islamic studies, but had tried to tie in mental health with it.

This book is beneficial for exactly that same reason - it shows that mental health issues were tackled by early scholars. Muslims today sometimes think that mental health issues are "first world" issues - superficial problems that only spoiled children have. But this book shows otherwise. Al Balkhi talks about anger, anxiety, depression and what we would now call OCD. The OCD section is the longest and honestly made me think that perhaps that is because Al Balkhi himself suffered from it. His advice just seems a lot like someone who has created these talking points/refutations for himself.

The book is short. And it suffers from the constraints of the knowledge of its time - discussion of black bile and humors etc being the causes of some diseases. However it is revolutionary in some ways, as the translator Dr. Malik Badri points out - in referencing OCD (thought to be a disease that only existed in the modern world), CBT, group therapy, among other things.

Reading this book as someone born in the West in the 80s, I at first, was underwhelmed. But then at book club, most of the other sisters are those who have been born and raise in Muslim countries or to parents from Muslim countries. To them, even in 2025, these discussions of mental health are not common. One sister even said she showed her Arab father this book and he finally stopped saying that anxiety wasn't real. Knowing that a Muslim scholar from the 9th century has talked about it, finally lends it some credence.

Additionally, I picked up Dr. Badri's book The Dilemma of Muslim Psychologists. It was first published in 1979, and it gives me a lot of insight that CBT is something fairly new in the West, which was previously dominated by Freud's psychotherapy model. Dr. Badri spends most of his book bashing this and wishing Muslims would come up with something better. He later was made aware of Al Balkhi's 1000 year old treatise.

Don't expect this book to be a great book for actual treatments. Some of Al Balkhi's advice for example is to shame sufferers by telling them "don't be weak like women and children." However the approach was novel for it's time and it proves that mental health therapies have a place in the Islamic sciences. I wish Muslims would do more with that.

[Abdulrahman Sabir · Rating 3 out of 5]

Reading through this was interesting. This is a deliberately simple piece of writing dealing with some of the more common mental issues, such as depression and what not. What sets it apart is not only how ancient it is, but how accurately it still holds for modern psychotherapy.

The book is filled with sensible advice, and is thought to be one of the earliest works on cognitive behavioral therapy. One particular point iterated that I really liked was a preventative measure against common mental upsettings:

In discussing cognitive therapy, al-Balkhi pursued a preventive approach and in doing so surpasses modern cognitive therapists who persistently talk about therapy. In a highly astute analogy he compares the body to the mind, suggesting that just as a healthy person keeps a stock of medicine always at hand for unexpected physical emergencies, he should also keep healthy thoughts and feelings in the mind for unexpected emotional outbursts. Such healthy thoughts and cognitions, he maintains, should be initiated and stored when a person is in a tranquil and relaxed condition.

This is a highlight from the book's footnotes, written by the book's translator, Malik Badri.

He also gives particularly high value to patience and perseverance, in the face of hardships such as the death of a loved one, for the preservation of one's healthy mental state.

It often is not enough for one to prevent their fears and anxieties by simply thinking them through and rationalizing them on one's own. Al-Balkhi stresses the importance of good, friendly companionship when it comes to struggling with depression, anger, and similar negative feelings.

The book shows how ancient it is in its writing. Al-Balkhi occasionally references the Hippocrates' ancient humors system (the body was thought to be a system of four fluid “humors”: black bile, yellow bile, phlegm and blood) when describing the cause of some mental maladies.

Al-Balkhi has included elements of Islamic thought, and comfort in Allah's decree for one's health and future. What I found particularly peculiar is his references to fortune-telling and astrology as legitimate sources, despite such practices being heavily frowned upon in Islam. His biography does mention that he strayed from mainstream Islam for a while before reverting, so there's that.

Short, lovely read!

[Wandi Suhendi · Rating 4 out of 5]

senang sekali, Kitab Mashalih Abdan Wa-Al Nufus sudah diterjemahkan berbagai bahasa termasuk bahasa Indonesia dengan judul Kitab Kesehatan Mental Karya Abu Zayd Al-Balkhi, seorang Ulama Besar Multidisiplin Ilmu dan Penulis Terbaik pada Zamannya, diterbitkan Oleh Turos Pustaka 2023. dan di Kontekstualisasi oleh para Ahli, Agar Relevan bahasanya dengan zaman sekarang,

Turos Pustaka memang tak pernah gagal dalam Menerbitkan Buku, terutama buku - buku Islam klasik, dari segi kualitas terjemahan, Desain dan Layout Buku, serta Penjelasan Ilmiah oleh penyunting apabila ada kata - kata penulis yang outdate, menimbang umur kitab aslinya yang ditulis lebih dari 10 Abad, sayangnya Goodreads.com sekarang meng-hilangkan Fitur menambahkan Database buku atau menambahkan versi Lain Buku, jadi saya kesulitan untuk menambahkan buku - buku baru yang saya baca ke daftar currently-Reading.

Secara Umum, Abu Zayd al - Balkhi ingin memberi pesan bahwa Kesehatan Mental merupakan Aspek terpenting dalam Kehidupan Manusia, Menurut Penulis, kebanyakan para penyembuh atau Dokter hanya sekedar menyembuhkan penyakit fisik tanpa disadari bahwa penyakit mentalpun perlu ditangani secara khusus, Selaras dengan Pendapat Professor Malik Badri dalam Pengantar Buku ini Bahwa 80% Penyakit fisik yang dialami oleh seseorang, sangat berhubungan dengan kondisi mentalnya.

empat bentuk emosi yang menurut Abu Zayd Al-Balkhi berpotensi disebut gangguan mental: 1. Marah 2.Takut/Panik 3. Depresi/Sedih dan 4. OCD/Obsessive compulsive disorder, tetapi tentu tidak boleh kita melakukan Self Diagnose (Diagnosa Diri), karena belum tentu ketika kita marah/Takut/Sedih/OCD berarti kita mengalami gangguan mental, tidak demikian, ada keterangan lanjut yang dibahas oleh sang Penulis, tidak hanya membahas tentang jenis - jenis gangguan mentalnya, tetapi juga cara Penyembuhannya atau seringkali disebut dengan Psikoterapi, namun Metode Psikoterapi yang di gunakan oleh Abu Zayd Al - Balkhi dengan Pendekatan Islami (Islamic Psychotherapy).

Review saya di atas hanya gambaran umum saja untuk Rating:, 4,5/5 untuk buku ini terutama kepada Penerbit Turos Pustaka yang sangat Professional dalam Menerbitkan Buku - Buku Islam Klasik

[Bina · Rating 4 out of 5]

What I Loved

- Al-Balkhī, who was born in modern-day Afghanistan, categorized illness into two types: bodily and mental. This connection between mental health (the soul) and physical health (the body) makes this book one of the earliest works in psychosomatic medicine. He recognized that mental health is just as important as physical well-being. Al-Balkhī even anticipated what we now call cognitive-behavioral therapy (CBT) centuries ahead of its time. Today, modern researchers often compare his theories with contemporary holistic health and CBT practices. I also loved that each section covered a different topic, with practical treatments and steps, bringing in a holistic approach instead of focusing only on medicine.

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What Could Be Better:

- There’s quite a bit of repetition and filler that could be trimmed to make the book easier to read.

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Key Takeaways:

- Distress or anxiety over a fearful situation comes before the symptoms of fear and terror.
- Depression and anxiety are caused by the loss of something loved or attached to (linked to the past), while fear and anxiety are caused by the expectation of the future.
- Joy and happiness are central to the body’s health, while distress and anxiety are the most powerful disruptors of the soul.
- Exaggeration is one of the main forms of faulty thinking that leads to anxiety and depression.
- The pleasures of this life are additional gifts meant to be enjoyed with gratitude. Losses or unattained desires should not overwhelm one with sorrow or grief.

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Would I Recommend?

- Yes, I recommend this book. It’s a quick read, though sometimes repetitive, with reflections on previous points. I admire Al-Balkhī and his work—especially his belief that the soul, like the body, needs daily sustenance through healthy thoughts, spiritual grounding, good company, and balanced living.

[Arshad Pooloo · Rating 4 out of 5]

I struggled between 3 to 4 stars but realized that it would be unfair to judge this book too harshly considering not much credit is given where appropriate. As readers, I think it is only fair that we remind ourselves that we are perceiving through the lens of present day knowledge . Al-Balkhi was indeed centuries ahead of his time, his keen sense of observation and brilliant mind was able to arrive to conclusions that would take centuries to rediscover in Psychology.

However he was human and someone from his own time period, limited by the imperfect and skewed knowledge of his time (like we are). In my own humble opinion, the biggest flaw in his work was his reliance on "Humorism" also known as "Humoral theory" to explain "physical illness". But then one has to understand that medicine is always a work in progress and that during that time period, Humorism was the established medical science largely accepted by the Egyptians, the Greeks, within the Islamic world, within the Roman empire and by the Europeans.

Then there is his problematic belief in fortune-telling as a serious science for which I seriously considered leaving 3 stars here but then again I reminded myself that it was just something brushed upon and not a core topic of the book. The man was not perfect but neither were others. They were people of their time and should not be judged harshly by modern day standards.

This does not take away from Al-Balkhi's contribution in Psychology. His work was profound. After filtering out humorism, I found myself enjoying the book. To my surprise much of his advice in psychology is still relevant and helpful. I do find myself wondering what else might we have learned from a keen mind like Al-Balkhi, were he to have access to our present day knowledge.

[Shaik Mohamed Badhusha · Rating 5 out of 5]

In the recent times, human disposition and psychology is explored in depth to alleviate mental health and emotional issues. Intrigugingly, the thoughts of Abu Zayd al-Balkhi dhring the 8th century delineates these concepts with modern understanding, it's causes and thereby providing practical solutions. He starts by addressing mental health as a separate entity like the physical health with a similar approach. He asserts the need and elucidates how the causes of changes in one's body is related to his physciological consciousness. He broadly explains about 4 characteristics namely anger or rage, fear or phobia, sadness or depression and obsessive-compulsive disorder. The treatments and therapy described in the book intrigued the psychological researchers, because of its equivalence and likeness when compared with modern research and implications. One who is interested to know about Islamic psychology, wants to learn the fundamentals of mental health as well as to understand the nature of depression can utilise this book.

[1234getonthedancefloor · Rating 5 out of 5]

I would consider this a must read for those who are getting into psychology or mental health. Though this text largely recommends treatments that are highly common today, what makes it so brilliant is that it was published in the ninth century back when mental health "didn't exist." Even so, there are quite a few discussions within the text that are enlightening, even if it all overall seems commonplace today. I highly recommend this text to those in the Muslim community– not only is our history quite simply erased, but within our communities, mental health is not often discussed and this quick read would provide practical knowledge and insights. I especially want to pay heed to the beautifully written prose and many powerful quotes.

[RestlessBookshelves · Rating 5 out of 5]

Written more than 11 centuries ago, translated and annotated by Dr Malik Badri, this manuscript extract is a trove of psychological and spiritual wisdom. It is part of a wider text called Masalih al-Abdan wa al-Anfus (Sustenance for body and soul). Al-Balkhi takes into consideration mental well being as a part of maintaining the self. He acknowledges how great 'emotional reactions [...] can lead to physical illness'. He uses what we would now call CBT to help those with OCD or compulsive/intrusive thoughts This is a brilliant piece of work, it is approachable and it is concise. It is direct and clear. Most of all, it considers the soul.

It is split into several sections, for example: how to regain psychological health when one loses it, identifying positive and negative 'symptoms' of the soul, how to counteract anger and get rid of it, tranquilizing fear, methods of dealing with sadness and depression, and countering obsessive thoughts using various methods— one of which is , as mentioned earlier, the use of 'cognitive behavioural therapy.'

I would recommend this text to anyone interested in the fields of psychology, Islamic psychology/spirituality and mental health in general.

I enjoyed reading it and soon I would like to re-read it a little more deeply.

[Tala · Rating 4 out of 5]

Amazed that I haven't come across it before.
This translation is a wake up call to Muslims undermining psychological health, and proves how its an integral part of our heritage.
I loved the notes Malik Badri (رحمة الله عليه) makes, tying Al-Balkhi's observations to those of more modern psychologists.
The translation is flawless too!

[Abal Abbas Oliveira · Rating 5 out of 5]

I think any undergrad student of Psychology should read this. It gives a new light on the history of the field, as it highlights the legacy of the forgotten muslim world, frequently forgotten by western society. The fact that cognitive-behavioral practice took place in the ninth century blew my mind.

[Fyezool · Rating 5 out of 5]

This isnt your typical advice book that gonna spit out things like "stop thinking too much" and "just pray to god" things. The writer kinda relate the balance of worldly things such as the importance of therapy and added spiritual things to do such as pray.