Mental Illness

[Muslihah]

As-Salamu-Alaikum,

Is a person who kill himself when suffering mental illness considered a sinner? I know that one that kill himself will be send to hell but in this case it is not the sufferer's fault that he kills himself and that cannot make him a sinner. Am I right?

Muslihah

[Lulua]

Assalaamu alaikum.

Sister, it is something of a difficulty to judge on this...and perhaps even most likely not for us humans to judge on this. I mean...truly only Allah knows the results and final destination of anyone.

However, there are many ahadith pointing towards the ideal that those with mental disturbances are not held responsible for their duties to Allah. But...who is to be the judge amongst us and determine the cutting-off line as to what determines mentally incapacitated and what else determines mentally able?

I have been searching for some hadith databases, to bring to u the hadith that I am thinking of here...but cannot find it at this time. But I remember reading some ahadith that refers to the mentally instable, revealing that they are not held accountable for their religious duties, implying that also perhaps such a person in this state of mental incapacity would not be held accountable for taking his/her own life.

However, the judgement as to if a person were truly insane or mentally unstable at the time of taking his/her own life...that judgement would surely lie with Allah.

I mean...if we are to say at this point that such a person would not be held accountable...and therefore freeing him/her from the fate of hell for taking his/her own life...that simple assumption is a form of guiding or encouraging ppl who become depressed from time to time that it is an easy thing or simple thing to take their own life. It is in fact an encouragement to them that there would be no punishment awaiting them for doing so.

Life is a precious gift given us by Allah...and something to be respected and revered. Nothing light to play around with...and something of which we are all held responsible. For once a life is gone...it is gone. There is no getting it back. And the repercussions of taking a life are truly great indeed.

I think the best thing to say is that it is a great crime to take a lfe...whether that of another or one's own life. And anything to encourage such action is a great crime as well. And so...we should remain with the general and true claim that only Allah knows the fate.

May Allah guide us all.

Lulua.

[Muslihah]

As-Salamu-Alaikum

Thank you sister for the response.You are right to say that it is not for us to judge the result and final destination of anyone.Now I feel that I was asking a stupid question.There is someone I knew who commited sucide and it is kind of pity.....

However, when speaking about mental illness, it is not exactly what most hadiths are refering to.Dalil usually say insane person or insane at certain time.Mantal illness is something that the sufferer know what he does is wrong but cannot control himself.Some keep on repeating an action and some pluck eyebrows and eye lashes.

Sometimes it seems like such illness is because of shaitan who always lead people to a state of was-was and sin.On the other hand, we are told that it is due to the mind and the sufferer has to change his mind set to get better, but the treatment for mental illness is not an easy task.Supports from close and love ones are needed and not everyone has this.I wonder if there are ways a Muslim can do for cure apart from meeting the doctor.Maybe certain doa he can recite or any other tips?

Muslihah

[Lulua]

Assalaamu alaikum.

Sister...what you have asked about is something serious indeed. And it is not wrong of u to have been asking about this. We all have to ask about such things from time to time.

Mental illnesses, because of it's very nature, is perhaps of the worst illnesses known to man. It is something hidden within the depths of the person's brain, and affects his/her heart, which in turn affects his/her life of this life as well as the next.

It is of course of great affect a result of the whisperings of satan for the person to lean towards this or that act of evil or disobedience to Allah, and therefore leading one down a seeming non-ending and non-return path of growing evil and disobedience.

But this path does not necessarily have to be truly non-ending, and non-returning. For the door of repentance is always open to those who will seek it. The problem here lies in the person's own feeling of dispair. One should not become overwhelmed by their own mistakes and sins and feel that there is no possibility of forgiveness and return. But rather...one should realize that Allah is truly oft-forgiving and the most merciful. He listens to the cries and prayers of those who will call upon Him. The key to it is that one does humble one's self and call upon Him.

Satan is a great enemy of mankind, and has sworn to be on the chase after us for our term on this earth. This is a great test...if we shall be able to overcome him or not. And surely the only way to overcome him is with the help of Allah. For without Allah's help and permission and grace, we cannot accomplish anything. In particular our fight against satan and his temptations. And satan is bothered even more by those of mankind who are on the right path to Allah, and so he attempts to sway Allah's slaves who are on that right path even more so than those who are already astray.

Without going into great length with proper daleels and proofs from Quran and sunnah, I will list for you here some major affects that have been proven to diminish satan and his effects upon us, as well as proven methods of healing the diseased heart (whether it is diseased by such invisible diseases such as satan and his temptations, or by other such physical diseases such as major heart conditions):

recitation of the adhaan (call to prayer)
remembrance of Allah's name (saying 'allahu akbar', 'alhamdulillah', 'laa ilaha illa Allah')
asking Allah's forgiveness (saying 'astaghfurAllah')
asking for Allah's forgiveness (saying 'atubu illa Allah')
recitation of various chapters or verses from quran:
s. al-fatihah
s. al-iklaas
s. al-falaq
s. an-naas
s. al-zilzilah
s. al-jinn
s. al-rahman
s. ta-ha
s. al-baqarah & s. al-imran (as these 2 surahs are known to be quite long, there are certain verses which are recommended to be recited in cases where it is inconvenient or a burden to attempt to recite the surahs in full length):

s. al-baqarah- v. 1-10; v. 254 (ayat-ul-kursi); & last 3 verses.
s. al-imran: v. 187-194.

**a special note...the Quran in it's full is a method of healing...and as well a teaching tool for helping us to remember Allah much. And so, anything u read from the Quran is to be understood as use for healing. But the above mentioned verses and/or surahs have been established, whether mentioned in the ahadith, or thru experience of others who have gone thru similar illness that these verses have great effect upon the one who is affected by such an illness.

As for dua, of course there are various and many established dua that the prophet(SAAW) himself used to recite. To quote them here will need another post to do so, inshaAllah. But for a general response to this, I will say in reminder to u that anything that the person can say in dua to Allah will do. I mean, Allah will respond to us no matter what we ask for and in what manner. The only requirement being that we first and foremost humbly seek Him and His Mercy...and then to be sincere in asking for what we need, and that what we ask for does not run into asking for something bad or haram. (i.e. it is not right nor acceptable that we ask for harm to come upon family or friends, or that we ask for separation of family).

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Another method to conquering satan and his temptations and whispers is to discontinue all acts which are haram (such as drinking alcohol, free mixing with the opposite sex, non-discreet and non-modest dress, etc.)...and then concentrate our efforts upon doing what is right according to Islamic teachings. A first step in this direction is to establish our prayers and be regular in it. As well as the obligatory prayers, to observe the voluntary prayers as much as possible. and in particular, the late night prayer of the witr prayer. And pay attention to this late night prayer, to increase our dua or supplications for Allah's help and mercy and direction within this prayer.

As well, at the onset of anything, whether driving the car, opening the door upon going out or back into the house, opening our books, opening kitchen utensils, reading the Quran, beginning the prayer...anything that we do...do not forget to mention Allah's name at the onset. I.e...say 'bismallah'. And...seek Allah's protection from satan by saying 'aoudhubillahi minash-shatan ar-rajeem.'

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There are many more methods to ward off satan and his temptations...but I hope what I have mentioned here can be used as a starter.

InshaAllah, once such points have been implemented into daily practice, a change will be noted. And then u can simply progress even more in the future.

If u need some more ideas, please do mention.

Lulua.

[Lulua]

Assalaamu alaikum.

There were some things which I wanted to touch upon...but my previos message was getting too long.

Firstly, sis...as u mentioned...the person u are concerned about is apparently already dead. There is nothing more we can do for him/her now other than to ask Allah's mercy for him/her. And pray that his/her sins will be forgiven. And this should be done. Out of a general mercy for this person.

As for determining whether or not this person had sinned and will be held accountable for their sins...not only is that not within our realm, but it is merely a format of quelching our own souls and attempting to quiet our own fears for that person's destiny. Rather than fretting with something which we have no control over, we should better concentrate on: 1. praying for that person's forgiveness and mercy from Allah with determination and assumption that Allah will hear and respond to our call. and: 2. determine for ourselves a method of correction for the future for ourselves and others in order not to fall into the same pits of depression and dispair that led that person to do what he/she did (i.e. commit suicide).

That said, I would like to relate a story that was told me by a local scholar/lecturer. As a man in such a position, he recieves many complaints and requests for advice on many matters of life, and in particular dealing with various kinds and levels of mental illnesses. Depression is perhaps the greatest and most widely common of mental illnesses. It affects nearly everyone at sometime in their lives. But the story in particular which I am referring to is as follows:

A man came to this scholar complaining of his teenage son, who had gone into such a deep depression that he took to locking himself up in his room for nearly a month now. He would no longer associate with anyone, even his brothers and sisters and mother and father. He would receive no phone calls, nor visits, nor would he even accept any food now. This condition in it's severe stage had been going on for a month. And the father was deeply concerned. And so he asked the scholar for his advice. He even somehow pried his son out of the room and scooted him off to the scholar to show him his terrible physical state. Terribly thin, dark and swollen eyes, darkened and patchy skin, etc.

And the scholar advised the father and son of a method to practice for a period of one month, which at the end of the period they were to visit him again to show and demonstrate to him any results found by following this practice. And his advice was:

1. to adhere strictly to the prayers (including proper cleansing and washing before each prayer) in congregation at the mosque.

2. to adhere strictly to the superrogatory prayers preceding and following the obligatory prayers-whether in the mosque or at home.

3. to read daily one section (juza) of the Quran daily. (seeing as how the Quran is divided into 30 sections, and a month is of 30 days, that would mean that he would complete reading the Quran in it's completion after one month, inshaAllah).

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That was the extent of the man's advice. But he impressed upon them the necessity to follow the directions strictly without wavering. And so the father and son left him, and proceded to their home, and the month progressed with the son following the man's directions, under the close and loving watch of his father.

After one months' time, the father and son proceded to visit the scholar...who did not recognize them at first sight. And then the man recognized the father...but not the son. But then it came back to him, and the father went on to explain the drastic change in his son: he had returned to his previous social self, loving and caring for himself and others as well, and his physical health showed forth on his countenance. His color was vivid and bright, his eyes big and round and bright, and his stature was straight and strong. This is the great effect that coming to Allah had brought for this young man. It healed his heart to the extent that it showed thru on his physical appearance. And it showed thru in his actions and interactions with others, including and especially his family.

I hope that you shall find some inspiration by this one true life story.

Lulua.

P.S....not everyone is fortunate to have loving and caring familiy to watch out for them. But we all have Allah. And even if we have family...truly none can be depended upon other than Allah. It is Allah who created us, and it is to Allah whom we shall return. And it is only Allah who can heal any disorder within us. Whether it is a physical ailment or one not so physical but of the heart. All ailments are a strain on our systems all the same. And so remembrance of Allah and paying strict attention to our connection to Allah (i.e. the prayer) is the basic and main way of preventing any ailments to come, or in curing any that has taken affect.

May Allah help us all.

[Muslihah]

As-Salamu-Alaikum

Very helpful informations given.Thank you very much,sister.

Actually, I suffer disorder as well.It began about two years ago however I am quite okay now though not totally cured.I admit it was very stressful especially when most people did not understand my problem.They thought I was wierd.I tried to let it out to my friend once but she and her family made fun of me.They thought they were joking but they did not know I was badly hurt.Since then I keep everything to myself.I moved away from people outside and untill now I have no real friends....

My family has been a great help to me.Sometimes my mother did scold me for letting my illness to take over me.I felt hurt and I cried afterwards though I knew she was right.Most of the time I kept on thinking on how to get better.I wanted to be like other normal teenage girls.They could go to the malls frequently.They had boyfriends.They had friends....Until one day I felt like running away from my problems.I began to feel lazy to perform prayers and I hated bathrooms.My time was wasted in bathrooms and performing prayers because I never felt that I did all things right.I kept on repeating cleaning myself and doing the wodoo'.I usually stopped my prayers halfway and start it all over again.I could spend 2 hours in the bathroom and an hour for a prayer.My mother had to use force to get me to clean myself.She scolded me for being a student from madrasah and did not concern about prayers.I cried whenever she said that though I did not know why I cried.My chest just felt heavy.However, I did not neglect my prayers.I might look at them as burden but I still force myself to pray partly because Allah orders Muslims to pray and partly because I was a student from madrasah.So my hours were used and I did not spent much time on studies.My grades for the final year examination dropped and I failed my math exam.My dream of taking pure science shattered to pieces.

One day, I was told that one of my relatives was possessed by evil.This was the person who I am concerning of.It was confirmed that she suffered mental illness later and was sent to hospital for treatment.I heard many stories about the patients from the nurse over there.I read pamphlets from the hospital too.I then began to realize that there were many others who were worst than me and I should be grateful that I was not in critical condition which meant I could still be cured.The death of my relative gave me a fright.I prayed that I won't end up that way.I worked hard to get better.I came close to my own religion.I read books about Islam in details - books that covered informations that I did not learn at school.I prayed to Allah most of the time for a cure.Now I am alright, Alhamdulillah.Apart from Allah, my sister was the one who helped me much and brought me to what I am now.

Now, whenever I look at the mirror I see a happy girl, no more sad face, no more eye bags and no more pimples! Although my past may seems like a bad thing I look at it as hikmah or hidden blessing.If not for what happened I won't be this strong to face other problems, I won't come close to Allah and I think I would mix around freely with people.As a matter of fact, I thank Allah for what happened, Alhamdulillah.

I am still walking towards cure and I need to know many other methods for treatments.Thank you, sis Lulua for the informations given, jazaka Allah.

Muslihah

[Lulua]

Assalaamu alaikum.

Where should I start, dear sister?

Well...let me begin by expressing my dearest and deepest sorrow and concern for you...both that u have lost someone dear and close to you due to such a terrible ailment, as well as for the experience and pain that you yourself have had to go thru, especially at such a young age.

May Allah strengthen you, sis, and continue to provide u strength and guidance.

Although modern medical science has come up with some inclinations that mental illnesses are or can be hereditary, still there is nothing which absolutely proves that, but rather as with any ailment, whether physical or mental...it is Allah who decrees any condition upon us. For...even for those who have become ill with any ailment before us...who made them ill in the first place? It is with Allah's permission and decree that anything happens.

It is good that u visited the hospital that u mentioned...for it gave u the opportunity to see ppl in worse condition than urself. And it is great chance to realize the many bounties and blessings that u urself have. Alhamdulillah. And even if ur condition were much worse, there is nothing beyond the limit of Allah's ability to cure. Never lose hope. That is the greatest key to prevention of any illness as well as cure.

As the old saying goes, and has been proven with so many conditions, prevention is always better than the cure. For once any disease sets in, it has a hold now...and is more difficult to treat than preventing the onset of a disease in the first place.

We have been given a world of knowledge and quite a treasure in the format of the Quran and sunnah of the prophet(SAAW). But, sadly, the muslims have become ignorant and even arrogant of putting that knowledge and treasure to use in our daily lives, much less for treatment of ills as it is told in Quran and proven in ahadith.

As I am sure that you are quite aware of by now...we have in the Quran much in the form of direction, guidance, advice, reminders, remembrances, history, predictions, condolences, comforts, etc. Without quoting an exact verse, I would simply like to remind u that we are told in the Quran that no matter what happens to us in this life, we should rest assured that something similar if not more severe has happened to those who have passed before us. It is a form of comfort to be reminded that we are not alone in our fears and discomforts and pains. For so many times an afflicted person drives himself/herself rather crazy with the wild idea that he/she is alone in his/her pain and discomfort. Even if other around him/her at the time are fine and normal...that does not mean that others sometime and some place have not passed thru similar or perhaps even worse situations.

The main point is to remember that we are not alone...for we have the best of all comforters...we have Allah...if we will only turn to Him. The key to it here is that we turn to Him.

Let me reassure u, sis, that u are surely not alone in ur problems...I have passed thru something similar to it myself...and the most important thing in all stages is that u do not forsake or forget to turn to Allah. When u turn to Him, He is the most kind and understand of benefactors. Remember Him much, turn to Him in your prayer...and seek forgiveness and guidance...and He will grant it to you. Do not even once think or imagine that you have overcome any of this on your own...but owe constanct and continuing recognition to Allah and His power over all things and His blessings that He guides you. If you slip up in this, it is a door for satan to enter and cause havoc. He is our enemy no. 1, and he is looking for any weakness in us to make his day. So do not let him have the chance. With Allah's help, you can and will overcome him. But it can only be accomplished with Allah's help. Be consistent in asking for Allah's help in all that u do.

May Allah help you, sis, and help us all.

Lulua.

[Dr Qaisar]

As-salaamu-alaikum.


The question of a person suffering from a mental illness who kills him/herself can be regarded a sinner would largely depend on whether the person retained a sense of mental balance & control. Probably, the key would be the ability to distinguish between right & wrong on part of the person in an altered state of mental faculties. But as in all matters, Allah is the best to judge, so it would be very difficult to pontificate upon an unfortunate event. Yet, mental illnesses are of different types and of varying grades or severity and in most of them the capacity to distinguish between right & wrong remains intact except, perhaps, in the severe forms of psychotic disorders and depression. Among the commonest mental disorders is, of course,
depression which I think probably everyone suffers at some stage of one's life and most people would appreciate the fact that usually the capacity to distinguish between right & wrong is retained except in severe clinical depression; so the question of accountability would not be precluded. And Allah knows best.
The article below by a person who works in the field of Mental Health issues is quite pertinent as it takes a look at psychiatric problems with an Islamic perspective.........


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The Issue of Religiosity in Mental Health:
Are We Forgetting The Missing Link?
Abul Hussain


This paper is my attempt to build bridges by informing other mental health workers how they might better understand the contrasting the value system of the Muslim Ummah (community) against that of secular psychiatry. Islamic beliefs have a central role in the lives of many Muslims, such as myself. Sarwar (1998), describes the belief system or articles of faith in two dimensions, the internal and external forms of worship (ibadah). The internal form of worship is referred to as ‘imaan’ and has seven facets, which includes belief in:
(1) Oneness of God (Allah),
(2) Allah’s Angels,
(3) Allah’s Books,
(4) Allah’s Messengers,
(5) the Day of Judgement (the hour of reckoning)
(6) Destiny or fate (al-Qadr), and
(7) Life after death.

It is generally held that our faith protects us from ill health as well as helping us manage health problems when they do occur. The fact that Islam plays a major part in shaping the Muslim's understanding, experience and expression in mental distress is well-documented (Ansari, 1992; Hussain, 1999; Badri, 2000). Amongst Muslims there is a strong tendency to conceptualise illness as occurring according to the will of God (Allah), who is understood to be a higher power that cannot be perceived by the senses. Central to this belief is the idea of Al-Qadar. It is believed that everyone's Qadar is written from the moment of conception. Whatever happens in life is written in Qadar and can never be changed, except through supplication, which is in the grace of Allah whether to accept or not (An-Nisa 4:48). Allah is the architect of destiny and the advancement of the individual is dependent on Him. All life events are under His control and can be changed by Him alone. This belief is fortified in the Holy Quran in Surah At-Taghabun (64: 11):

"No calamity befalls, but with the leave of Allah (i.e. what has befallen him was already written for him by Allah from the Qadar, Divine preordainment)… and Allah is the All-Knower of everything".

In many cases, human suffering is also looked upon as being a means to an end. For, Prophet Mohammed says that when one is afflicted with pain they should not complain and instead endure illness patiently, as illness is a way of being forgiven for sins and balancing the rewards. Illness is also understood as a trial on people placed by Allah to test their level of piety, devotion and reliance. Nasiruddin al-Khattab expounds this further when he says: "Patience means to keep close to Allah and to accept calmly the trials He sends, without complaining or feeling sad" (1997: 7). Some have also noted that people with ill-health are asked to pray for others, as they are regarded to be purer in Allah's sight; supplications from them are thought to be more likely accepted by Allah. Alongside this belief, black magic (witchcraft or sorcery), spirit possession (jinns) or evil eye (ayn, nazar), are also believed to be negative forces or spells that are responsible for emotional distress or irrational behaviour. While nazar can be caused unintentionally by an envious glance (Sa'eed Ibn Ali-Ibn Wahf Al-Qahataani, 1996) and be responsible for many common emotional stresses - these acts are thought to be attributes of those who transgress the Islamic sanction. When afflicted by such phenomenon Muslims frequently turn to the Quraan (Al-Bakarah 2: 255, 285-286; Ya-Sin 36; Al-Falaq 113; An-Nas 114 etc) for salvation.

It is also commonly found that emotional stresses are essentially communicated through somatic or physical complaints. The upper body and mainly the heart (ruh, nafs, qulb) is commonly indicated to be the location of emotional pain. Somatic symptoms have far more importance in the Muslim cultural system. Here the perception is one of the connections between "psyche" and "soma", the multiple ways in which physical and psychological problems interact. Therefore, the distressed person primarily notices and reports somatic symptoms. Mental unrest is thought to be the manifestations of an incongruent heart - an unstable soul - that is lost and so has become distant from its 'creator', Allah. In this sense, a stable or sound state of mental health is a "well" or "true" or "clean" or "guided" heart that is calm and so is within the sanctions of Islamic teachings. A "rusted" or "hard" heart is a symptom of chronic ill feelings and ultimately God's displeasure. This state is described mainly as an aching heart, a trembling heart and pressure in the heart. While the head is the vital and animating principle, the heart / soul is the locus of thought, feeling, awareness and memory. One "thinks", "becomes aware" or "recalls" in the heart (Al-Munafiqun 63:3; Al-A'raf 7:179). Thus, "illness" is the illness of the heart or body. This mode of articulation is not to say that thinking in the heart is emotional illiteracy (an inability to understand and communicate emotions adequately), but that it is thinking that is metaphoric and closely connected to feelings. This feature of expression is rooted in the Quraan in Surah Al-Baqarah (2:10):

"In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies".

The significance of the heart as a living entity is also indicated in Bukhari:

"Beware! There is a piece of flesh in the body. If it is healthy, the whole body is healthy. If it becomes unhealthy, the whole body gets unhealthy - that is the heart" - (Ansari, 1992: 7)

As mental distress in the practising Muslim community is generally expressed as moral transgression or the result of Divine Will, religious interventions or methods are frequently resorted to for healing. Fasting (sawm) , repentance (taubah) and regular recitation (zikr) of the Quraan are common features of the treatment and healing process. Thus the belief in the treatment is closely tied with the belief about illness. Underlying this belief is the idea of regaining connection and intimacy with Allah and in the process enabling one to gain a cognitive grasp of their situation. This is expected to reduce motivation for sin and relief from distress, which leads to better health. This understanding is reinforced in the following verses of the Quraan:

"He who does evil or wrongs himself, but then seeks forgiveness of God, will find God Forgiving, Compassionate" (Al-Nisa 4:10)

"….If Allah is your helper none can overcome you and if He does not help you, who is there to help you? The reliant rely only on Allah" (Al-Imran 3:160)

"Surely in the remembrance of Allah do hearts find rest" (Ar-Ra'd 13:28)


Outside the spiritual sphere biomedical psychiatry, part of western medical tradition, attaches its explanation of human distress to an individual's biological body. In this view distress is understood as a defect in the hormonal mechanisms that control the balance of emotions and thoughts i.e. levels of serotonin and dopamine which causes chemical imbalance of the brain. It deals with the classification, diagnosis and treatment of those people it determines as mentally ill on the basis of a wide range of clinically symptoms. This means that the person is seen in isolation from their religious, social and environmental factors. This idea is based on the philosophical concepts of Cartesian dualism (the secular idea that mind and body are separate entities), which are present in western cultures. Thus the total experience of the person is divided into various components, such as 'hearing voices', 'feeling depressed' etc. What this means is that, other life events, such as belief in Higher Power as in Allah and the consequences of inequality, which play an important part in shaping peoples' experiences and concepts, are systematically played down. Ultimately then, this implies that the part religion plays in understanding the meaning of human suffering are of little value in helping us understand the origins of human distress. The biomedical model assumes that distress has no intrinsic value and so must be dealt only with anti-depressants or modern technical interventions such as cognitive-behavioural psychology.

[waheedah]

Assalamu alaikum warahmatullahi wabarakaatuh.

Mental illness as have been mentioned before can be related to the brain (psychosis) or mind (depression) and each have different stages and severities. 5 to 6% of the population undergo depression at some level of their lives and most are able to recover, Alhamdulillah. It is when one is not able to recover that it manifests as a disease.

If one is on medication, they should continue taking the medication unless advised otherwise by their doctor.

Killing oneself deliberately is sin and what is done in insanity is up to Allah to judge.

I found these hadeeths (Saheeh Al Bukhari, Chapter: Medicine) to be interesting – they seem to indicate a remedy for depression.

Wa Allahu aalam.

Volume 7, Book 71, Number 582:
Narrated Abu Huraira:
The Prophet said, "There is no disease that Allah has created, except that He also has created its treatment."

Volume 7, Book 71, Number 593:
Narrated 'Ursa:
Aisha used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, "I heard Allah's Apostle saying, 'At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' "

Volume 7, Book 71, Number 594:
Narrated Hisham's father:
'Aisha used to recommend At-Talbina and used to say, "It is disliked (by the patient) although it is beneficial.''

An interesting article could be found here ; http://www.islamicvoice.com/august.2000/science.htm
The barley gruel was especially prepared after boiling barley with milk and sweetened with honey. That preparation was called as Talbina.