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| Role of The Mosque in
Confronting The Epidemic of Substance Abuse Dr. Jamal Madi Abut Azayem Egypt This article will throw light on the
experiment conducted by Prophet Mohamed in the early days of Islam to curb
the epidemic of alcoholism making use of the mosque as a center of his
campaign. The success he gained in minimizing the acceptance and abuse of
alcohol up to the present time was and still is a model that can be
adopted successfully. The article will shed light on the
experiments conducted in Egypt nowadays to make use of the mosque as a
center for prevention and treatment of this epidemic giving facts and
figures as well as the difficulties confronted and how they were overcome. The Islamic Plan To Combat Alcoholism It is well known that alcoholism was wide
spread all over the Arab Peninsula. The acceptance of the people for
alcohol use was at its acme. Literature especially poetry reflects this
fact. The deleterious effects of alcoholism was manifested on the social
life conducting the tribes to continuous conflicts and wars The main approach to the problem by Islam,
was to adopt gradation in forbidding alcoholism. This was carried out side
by side with improving the social conditions of the people. Faith played a
major part in these two approaches. The time estimated from the beginning
of the campaign to its end was about 15 years. The personality of the
leader, "The Prophet" was revolutionary affecting this change.
The model he gave, as 1st step was the true example adopted by him and all
his near followers and so they were respected and their pieces of advice
were accepted, absorbed, well learned and maintained denoting absolute
response: "THE PROPHET GAVE TRUE EXAMPLE TO BE
FOLLOWED" (S.33: V.21) The 2nd step was disseminating knowledge
about the evils of alcohol that it is deleterious and detrimental: THE BELIEVERS ENQUIRE ABOUT SPIRITS AND
GAMBLING. INFORM THEM THAT THEY HAVE THEIR EVILS AND USES FOR PEOPLE BUT
THEIR EVILS OUTWEIGH THEIR USES. (S2: V.219). Thus drawing the attention to the
deleterious effects of using spirits and gambling. The 3rd step was rather decisive, it says
blankly. YOU BELIEVERS DO NOT APPROACH PRAYING WHILE
YOU ARE UNDER THE EFFECT OF ALCOHOL. (S.4: V.43) Thus minimizing the abuse during most of
the day, as the five prayers extend from dawn time until nightfall. The
4th step came when the people had matured enough to accept it through the
penetrating model, the persuading orientation and the partial legislation.
It was related that one of believers namely "Omar Ebn El Khtab"
said in a meeting in the mosque "Oh Allah give us a decisive say
about alcohol". At this time of real faith and maturation the last
step was declared by the verse saying: YOU BELIEVERS, SPIRITS, GAMBLING. IDOLS AND
FORTUNE TELLING ARE ALL EVILS WHICH YOU SHOULD ABANDON THAT YOU MAY
PROSPER. (S.5: V.90) These vita steady steps treating the social
and the spiritual side were the two pillars upon which the plan of combat
rested. History states that since the last verse
the majority of the abusers abstained and the people lived without alcohol
and did not drink or touch or sell or buy or sit with abusers or even
carry it. This picture is unique in history and is a witness of the
success of the campaign. From the above stated example we can deduce the
items of the Islamic approach. 1. The model of the leader. In this respect I would like to refer to
the Chinese plan of combating opuim abuse in this century which followed
more or less the same procedure leading to success. The U.S.A. attempt to
combat alcoholism by an abrupt law led to aggravation of the situation. Spotlight on the Experiments Conducted
in Egypt about the Role of the Mosque to Combat Drug Abuse. 1. Since 1968 a clergyman was appointed to
work with the therapeutic team in treating drug abuse. This was conducted
in Ataba Clinic in Cairo. This approach led to a quick increase of the
number of admissions to the clinic: It also led to the success of the group
therapy sessions. 2. W.H.O. has been briefed of the new
approach, which was evaluated and its validity was endorsed. 3. A clinic was annexed to Abou El Azayem
mosque, which lies in a congested area. The policy of the treatment was to
make use of the psycho-socio-religious-dynamics. The preachers selected
were trained and given adequate information about the plan of treatment. Analysis of the Content of the Speeches
of the Preachers When the content of their speeches were analyzed, it was found that, they were not well oriented about (1) The psychological or the social
approach to the problem. Refer to the report on comparative
evaluation of the voluntary treatment of opium dependents Project
03-275-A. ADAMH. 1985. Training of the Preachers It is worth mentioning that the result of
interviewing these preachers revealed the fact that some had the same
false views and misunderstanding common in the community about the
causations lying behind neurotic and mental diseases as well as drug
addiction in particular. Thus the training was based on scientific facts
to change the concepts and attitudes of the preachers in order to
communicate these facts to the community through their activities in the
mosque. Training of the Preacher Amongst The Therapeutic Team The training was conducted on a full time
scale at Dr. Abou El Azayem Hospital. W.H.O. participated in the program. This training was a new approach in a new
area of activity using the preacher in the therapeutic team. Some
psychiatrists did not approve of this new step and did not show enough
cooperation in this respect and so it was a burden on the organizing
bodies to overcome this gap. Some preachers were not convinced and
attributed a diction for example to the effect of devilish curses or other
unseen powers and thus it was necessary to change their fixed ideas by
coexistence training amongst the patients themselves to gain a 1st hand
experience. Others were only keen to point out the
blazing hell awaiting the abusers. These were contented by pointing out
the religious code connected with dependence rather than to penetrate into
the depths of the problem to help the abuser to change the attitude and
abstain by the power of faith and self-persuasion. Those who succeeded in their mission were
those who respected the other members of the therapeutic team and
cooperated with them in a friendly way towards the same goal, trying to
vaccinate and inoculate faith in the treating doctor and faith in the
social work side and in the same time potentiate the will power and
patience of the abusers giving the sublime meaning connected with the
effects of faith and patience on the secretion of hormones from the C.N.S.,
a mechanism which is endowed to everyone who keeps to the right path and a
ability to bear the pains of abstaining. Prayers as a Therapeutic Tool The policy of the daily program of these
clinics depended on observing the prayers at their declared time in a
group all those working in the clinic and the patients participated and
all led by the preacher who invited them all after the end of the prayer
to the group therapy religious sessions in which all the members of the
team cooperated. In these open sessions the therapeutic
team, which has been well trained in using faith as an article for
therapy, participated and answered questions trying to explain the merits
of the religious orders, the real meaning of cleanliness, ablution and its
effect on the central nervous system; the effect of group prayers
psychologically and their tranquilising effect. These sessions widened the sphere of
interest of the participants in their dally program and how to make use of
their time pleasurable, constructive and recreational. This training constituted the corner stone
on which the role of the mosque was erected. Evaluation of the Role of the Mosque When the clinical results of the
experiments were declared, the WHO asked for evaluation and suggested to
approach the National Institute of Drug Abuse in Washington. A protocol of research was prepared to
evaluate two clinics, one an office clinic and the other a clinic annexed
to a mosque where psycho-socio-religious approaches are used. Ataba clinic in the center of Cairo was the office clinic. Abou El Azayem clinic annexed to the mosque was the second. A double blind experiment was conducted where 4 different modalities were used in the treatment of 4 group of male opium dependents living in the center of Cairo. The 4 groups in the office clinic (Ataba) were compared to 4 groups in the mosque clinic (Abou El Azayem). Each group of patients was comprised of about 40 cases. The 4 different modalities were: (1) Treatment with antidepressant drugs. (2) Treatment with insulin modified. (3) Treatment with antidepressant drugs and insulin. (4) Treatment with placebo. The outcome data of the treatment after about one year treatment and follow up were computerized and the results were recorded. After deciphering the outcomes, the following was found. The patients who resorted to the mosque clinic were those who were more involved in the drug abuse and were of the chronic cases who relapsed several times. Following are some initial differences. (1) 11.50% of Ataba volunteers vs. 21.25% of mosque patients spent E.L. 4 or more daily on drugs. (2) 9.41% of Ataba people vs. 15% of mosque patients reported taking the drug 3 or more times daily. (3) 57.55% of those treated at Ataba vs. 70% of those at mosque reported becoming "nervy" when not taking the drug. (4) 29.71% of Ataba takers vs. 47.50% of mosque users reported being unable to bear withdrawal symptoms (therefore resuming drug consumption) after a period of sobriety. (5) 5.8% of Atab Ss vs. 10% of mosque Ss stated that they spent their leisure time at Cafes. (6) 58% of Ataba patients vs. 13.75% of
mosque Ss maintained that both their financial and health conditions urged
them to seek treatment of drug dependence. In their totality it is clear that the
serious cases went to the mosque clinic, this denotes increase faith of
the community towards the religious organization. This faith is thus a
potent weapon in the combat campaign. After thorough analysis of the withdrawal
symptoms and the relief of these symptoms by the different treatment
modalities the experiment declared that the Mosque clinic gained 7 score
while the office clinic gained only 3 denoting a notable success in the
mosque clinic. It was also recorded that the outcomes of
the placebo modality, where the cases were injected with aqua (water) an
given a capsule of starch (inert substance) was to the same effect as the
treatment with antidepressants and also insulin treatment. The fact needs a stand and analysis
specially that the cases who were under placebo in the mosque clinic
addicted to the injections and the capsules. They asked urgently to have this treatment
when we stopped the experiment. When they were asked about its effect they
stated that the treatment potentiated their abilities and gave them peace
of mind and tranquilization. This fact reveals the role of faith in the
treatment. It also reflects light on the effect of patience and the role
of endorphin in relieving pain and stabilizing the cases. This is a proof of the importance of faith
and it throws light on what can be achieved from the community mental
health mosque. In Egypt there are about 75000 mosques. Out
of these mosques, about 1000, a community mosque where different social,
educational, therapeutic and rehabilitative activities are conducted. The move is going on though slowly to
involve these mosques in the campaign. It is recommended that: 1. Extensive training should planned for the preachers to cope with that movement. 2. A central organization should be formed
to plan, take care of, follow up, initiate other organizations and mosques
to follow suit, and to help in convening conferences and congresses about
the role of the mosque in mental health generally and combat of drug
addiction specially. Important Statistical Data which should
be taken into Consideration in Planning for a Therapeutic Policy It has been manifested that there are waves of increase in voluntary admission to clinics seeking treatment. This coincided with the increase of the price of the drugs in the underground market. This increase of the price is usually due to active successful police campaigns. Statistical language says that when the police took active measures against the addicts themselves, the dependents refrained from looking for treatment, for fear of being detected. This means that applying the step by step approach paves the way for increasing the will power seeking for treatment. There is also an increase in voluntary admission for treatment as a result of active mass media against dependence. This means there is a need for increased orientation on all levels. It has been also manifested that opening clinics near or amidst the infected areas increases the move towards the seeking for treatment. This means that the clinic attached to the mosques are the most appropriate places for the campaign. It is clear that the non-governmental associations took the initiative to tackle the problem, so we should plan to activate these non-governmental bodies to potentiate their work and to co-operate together for more productive efforts. A call for an Urgent Legislative Step After all the above stated facts which are
the outcome of extensive research in this field it is expected that the
authorities should take a legislative step to formulate the necessary
articles of a manifest to combat drug dependence. The Suggestions are: I. . A plan of five years should be drawn to:
This time should be respected and observed by the community and the authorities. II. Execution should be the penalty for the traffickers or dealers openly and quickly. Source:
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