Stigma and recovery "from" and "in" mental illness are associated in many various ways. While recovery gives opportunities, makes person stronger, gives purpose and meaning to their lives and leads to social inclusion, in the same time stigma reduces opportunities, reduces self-esteem and self-efficacy, reduces the belief in own abilities and contributes to social exclusion through discrimination. The recovery of a person with mental illness means to get and keep hope, to understand their own possibilities and impossibilities, active living, to be autonomous, to have a social identity and to give meaning and purpose of our own lives. The care system, recovery-oriented, provides help and support to people with mental disorders in his/her recovery, which contributes to reduction of self-stigma, to the elimination of stigmatizing attitudes and beliefs in mental health services which consequently may have a positive reflection in reducing the stigma of mental illness in the community. It is important to look at the stigma and recovery from the perspective of individual experience of each person with a mental illness in the process of recovery. A support to the recovery concept and the development of a recovery-oriented system of care should be one of the key segments of any strategy to combat the stigma of mental illness. Also, the cultural and the social stigma aspects of stigma would be taken into account in the developing of the recovery concept and on the recovery-oriented care system.

The authors presents their perspectives on the relationship between antipsychiatry and the stigma of mental illness. The present paper aims to provide a short review of the basic principles of the antipsychiatric movement, and to discuss the atitudes of its most important theorists. The authors searched recent literature, as well as drawing upon some of the basic antipsychiatric texts. Antipsychiatry dates from 18th century, and as an international movement it emerged during the 1960s as part of the historic tumult of the period rather than as a result of the evolution of scientific ideas. During that period psychiatrists began to see heredity as the cause of mental illness, became pessimistic about restoring patients to sanity, and adopted essentially a custodial approach to care that included use of physical restraints. Radical attitudes of antipsychiatry gave a significant incentive to review psychiatric theory and practice, especially with protecting the rights of mental patients and giving importance not only to somatic, but mental, social and spiritual sides of human existence. But, at the same time, they led to unwarranted attacks on psychiatry as a medical discipline, encouraged different views of its stigmatization and in a certain measure affected the weakening of social awareness about the importance of medical and institutional care for the mentally ill persons. After the 1970s, the antipsychiatry movement became increasingly less influential, due in particular to the rejection of its politicized and reductionistic understanding of psychiatry.

It is known today that psycho-trauma and PTSD cause different levels of mental and social dysfunction. Human spirituality and capacity to meet further life diffi culties become severely damaged. There is wide accepted attitude today that in holistic approach in process of healing PTSD and psycho-trauma is necessary to include other professionals from community resource regarding needs of trauma victims. In Bosnia and Herzegovina after very severe war (1992-1995) as mental health professionals, we are faced with increasing number of different mental health disorders as result of severe trauma experiences. Regarding community based care orientation it is necessary to include and religion professionals. According national and religious background of majority of our population in Tuzla Canton that is Muslim, we meet spiritual needs of our clients as needs for Islamic explanation of life and death meaning. Our clients need to talk about spiritual issues in daily therapy and to practice daily religious rituals. Regarding that in this paper we tried to interface Islamic principles and it’s benefi cial toward psycho-trauma and PTSD, as well as Muslim perspectives in attempt to apply spiritual practice in therapeutic tools for better effi cacy in spiritual healing of mental dysfunction’s of believers who survived severe trauma, especially war trauma. Review Article Spiritual and religious Islamic perspectives of healing of posttraumatic stress disorder Mevludin Hasanović*, Izet Pajević and Osman Sinanović Department of Psychiatry, University Clinical Center Tuzla, School of Medicine, University Tuzla, 75 000 Tuzla, Bosnia and Herzegovina, Tuzla, Bosnia *Address for Correspondence: Mevludin Hasanović, Department of Psychiatry, University Clinical Center Tuzla, School of Medicine, University Tuzla, 75 000 Tuzla, Bosnia and Herzegovina, Tuzla, Email: hameaz@bih.net.ba Submitted: 12 September 2017 Approved: 22 September 2017 Published: 25 September 2017 Copyright: 2017 Hasanović M, et al. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

The Qur’an does not mention a lot of alcohol, but pedagogically it explains its gradual ban in a convenient way by pointing out that alcohol is not used in a “good” benefit. Say, “My Lord has only forbidden immoralities what is apparent of them and what is concealed and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know (Chapter: Al-A’raf, verse: 33). The item (verses) of the Qur’an makes only one step in the prohibition of alcohol, but the verses are not listed nor are the examples of the alcohol prohibition. In fact, the Qur’an wants to make people give up alcohol, but the great difficulty is the fact that they have been united with him and what he’s become a habit and tradition. They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.” And they ask you what they should spend. Say, “The excess [beyond needs].” Thus Allah makes clear to you the verses [of revelation] that you might give thought”(Chapter: Al-Baqara, verse 219). Here it is quite clear that the “bad” benefit is actually alcohol and gambling.

Objectives: To describe the acculturation and repatriation problems and school behavior problems reported from teachers who were amidst Bosnia-Herzegovina (BH) repatriated school adolescents who were refugees after the 1992-1995 war, and to analyze possible differences between primary and secondary school students. Methods: The sample of 100 adolescents aged of 15.2 ± 2.4 years consisted from two groups: elementary and secondary school students (n=50, both equalized by gender), who survived the 1992-1995 war catastrophes, and were forced to spend certain refugee period in foreign country during and after this war. They were prevented to return to their original home places after repatriation because of no safety there. We used General questionnaire for personal information and trauma experiences, Personal questionnaire for acculturation and repatriation, and teacher’s version of the Children Behavior Check list, for (Achenbach CBCL). Results: Younger students reported lower adjustment and tendency to internalization. Older adolescents reported more intensive externalizing and other problems. Older adolescents reported significantly more often “thinking about his/her native place on arrival at the place of exile” and “thoughts about cousins”, while younger students reported more often “couldn’t play outside”. Teachers reported a number of behavioral disorders that returnees showed high maladjustment during repatriation. Returnees with greater acculturation problems showed increased functional and relational problems, however, with less psycho-emotional problems after repatriation. Conclusion: Younger students showed tendency to internalization and older adolescents showed significantly more intensive externalizing problems and other problems. Teachers have noticed a number of behavioral disorders that returnees showed as higher maladjustment during repatriation. Acculturation problems abroad were associated with functional and relational problems after returned at home. Correspondence to: Mevludin Hasanović, Department of Psychiatry, University Clinical Center Tuzla, Bosnia-Herzegovina, Tel: +387 35 267 111; E-mail: hameaz@bih.net.ba